of the Son of God who loved me and gave Himself for me HEre is a third Reason to the same purpose with the former shewing more fully that justified persons are most strictly tyed to mortify sin and lead an holy life if so they walk according to the prescript of the Doctrine of Justification which was taught by Paul for he and by consequence all real Believers were crucified with Christ to wit the old man of their indwelling corruption Rom. 6. 6. it did receive the stroke of death by His death He having by death redeemed them from the slavery of it Tit. 2. 14. which crucifixion with Christ doth not destroy the natural life of Believers for so Paul sheweth he did live only the old man of corruption doth not live in them so as to act them in what they do but Jesus Christ doth live in them He being united to them as the root to the branches or head to the members and furnishing them with spiritual life and motion whereby the very natural life which they live and those things which concern that life are ordered and gone about by vertue of strength drawn from Christ by Faith in Him and the consideration of Christ's love to them and His dying for them because he loved them is a great inducement unto justified persons so to live Now this being true in Paul and in some measure in all Believers and seing the principles of the Doctrine of Justification did bind all to this It is evident that to affirm this Doctrine did tend to foster sin is but a foulforged calumny Doct. 1. As Jesus Christ did die a most shameful painful and cursed death upon the crosse Gal. 3. 13. so in His dying He did stand not as a private but as a publick person in the room and place of all the Elect for He was their surety Heb. 7. 22. and died for them Job 11. 50. so that when they lay hold upon Him by Faith and thereby are made one with Him Eph. 3. 17 the crosse and passion of Christ as to all those benefits which were purchased by it whether in order to the removal of the guilt of sin Mat. 26. 28. or to the subduing of its strength and quickning of them in the way of holinesse 2 Cor. 5. 15. or to the purchasing of life eternal for them Joh. 3. 16. is as verily made theirs as if they had been crucified in their own persons for Paul saith of himself as an instance of all Believers I am crucified with Christ. 2. The former confideration of the Believer's right to Christ's purchase in order to the subduing of sin layeth a strong engagement on him and giveth a great encouragement unto him to oppose resist and set about the mortification of sin in himself for Paul maketh this an argument to prove that the Doctrine of Justification in its own nature is no friend to sin because according to the principles thereof the justified person is crucified with Christ. 3. God's infinit wisdom hath found out the way whereby the threatning of death Gen. 2. 17. is fulfilled in the Elect so that they die and yet their lives are spared they die and yet they live for they are reckoned in Law to have died when Christ their Surety died for them so that He was taken and they go free Joh. 18. 8. thus is that riddle solved which is here propounded by Paul I am crucified with Christ yet I live 4. Though notwithstanding of fulfilling the threatning of death upon the Elect they do live yet upon their believing in Jesus Christ the old man of corruption and power of sin is so far weakened in them that it doth not bear the chief sway in their heart to command execute and order all their actions as formerly it did Gen. 6. 5. for thus is that other riddle solved which is here propounded Nevertheless I live yet not I to wit the old I the body of death and corruption did not live in him but was mortified and the dominion thereof removed Rom. 6. 14. Dost 5. The Doctrine of Justification by Free-grace revealed in the Gospel layeth on strong obligations upon the justified person to set about the whole duties of Sanctification not only those which relate to the mortifying of sin but also to his quickning in the way of grace both those must go together and the justified man is obliged to both and furnished with help and encouragement from the Doctrine of Justification to set about both for Paul sheweth they were both conjoyned in himself the first while he saith Not I live the second while he saith Christ liveth in me whereby is meant his following the motions of Christ's Spirit as the guide of his life Rom. 8. 1. and this he speaketh of himself as a thing that he was obliged unto and furnished for by the Doctrine of Justification which he taught otherwise he should not have refuted the calumny of his adversaries 6. That Christians may live the spiritual life of grace they must 1. be united to Christ and have Christ dwelling in them by Faith Eph. 3. 17. for speaking of the spiritual life which he lived he supposeth Christ to be in him But Christ liveth in me 2. Besides this union with Christ there must be a communication of influence from the Spirit of Christ to excite them unto Cant. 5. 2. enable them for John 15. 5. make them persevere Philip. 1. 6. and effectually to order and direct them in Philip. 4. 13. the practice of every thing that is spiritually good for this is to have Christ living in them to wit as the head in the members or root in the branches which do furnish the members and branches with all things necessary for life and growth and Christ's quickning of Believers in the way of grace is frequently see forth by similitudes drawn from those Col. 2. 19. Joh. 15. 5. 3. The Believer if so he would live this spiritual life must not only have the habit of Faith in his heart but also must keep it in daily exercise so as first thereby to try what he is to do if so it be warranted by the Word of Truth and how it is to be circumstantiated Rom. 14. 23. Secondly thereby to draw furniture from the Spirit of Christ for exciting enabling and directing him in the way of duty 2 Cor. 3. 5. And thirdly to apply pardoning mercy for covering the defects of duty when he hath gone about it and for removing the guilt of all his other sins Mat. 6. 11. for this is to live by the Faith of the Son of God or in the Son of God which Paul speaketh of as a necessary ingredient in this spiritual life 4. This spiritual life and life of Faith must be extended not only to spiritual duties and of God's immediate Worship but also to all the actions of our natural and temporal life in so far as they fall under a Command even to our eating and drinking 1 Cor.
and no more spared than if we our selves who sinned had been in His place for the Text saith He was not only accursed but made a curse in the abstract to shew how greatly he was accursed in death neither was this execration only in respect of man who indeed did judge Him execrable Isa. 53. 3 4. but also in respect of God as appeareth by the testimony alleaged out of Deut. 21. 23. for though the Apostle intending the sense only and not the words omitteth the mentioning of God Yet in the place cited we have it thus He that is hanged is accursed of God 10. The malefactor among the Jews who was adjudged to end his life by hanging on a tree was pronounced by God to be a curse or accursed not as if every one who died that death even notwithstanding of their repentance had been rejected of God and condemned Luke 23. 39 43. but partly because that was a most odious and infamous death in it self as being aflicted only for atrocious and heinous crimes and partly because it was fore-ordained of God that Christ our Surety should end His life by that kind of death in order to our redemption and delivery from the Law 's deserved curse for which cause mainly God was pleased to pronounce that kind of death accursed above any other as appeareth from the Apostle's alleaging this Scripture to clear that Christ was made a curse for us It is written saith he Cursed is every one that hangeth on a tree From Vers. 14. Learn 1. So wonderfull is God in working especially in that great work of our Redemption that He bringeth about one contrary by another He giveth life by death and the blessing by the curse and frequently in His way of working our choicest mercies do come through greatest miseries for Christ was made a curse that the blessing of Abraham might come upon the Gentiles 2. The blessing promised to Abraham and to the Nations in Abraham or rather in Christ Abraham's seed Gen. 22. 18. was not of temporall things only as of Corn and Wine of a fat and rich soile these were only the shell but the kernell of that Promise were blessings of another sort even spiritual such as Grace here and Glory hereafter which appeareth from this that before this blessing could be conveyed to Abrahams believing seed a price of infinite value behoved to be paid for it a price too precious to purchase any temporal blessing by for even Christ was made a curse that the blessing of Abraham might come upon the Gentiles 3. The spiritual blessing of Grace here and Glory hereafter promised to and in Abraham as it was purchased by Christ at a dear rate so it resideth and is exstant in Him who is as it were the storehouse wherin the blessing is laid up Col. 2. 3. and the dispenser of it unto Abraham's seed Act. 5. 31. in whom Believers are truly blessed Gen. 22. 18. and from whose fulnesse we do all receive and Grace for Grace Joh. 1. 16. for saith the Text That the blessing of Abraham might come upon the Gentiles through Jesus Christ or as it is in the Original in Jesus Christ So that this blessing is still in Him as the fountain and dispenser of it 4. Though Jesus Christ was the Lamb slain from the foundation of the world Rev. 13. -8. in so far as remission of sins and life eternal were bestowed upon Believers under the Old Testament through the merit of His death even before He actually died Rom. 3. 25. it being sufficient in order to these effects that it was transacted between the Father and the Son that He should die Isa. 53. 10. and that it was certainly known by God that He would die Act. 15. 18. Yet there were some effects of His death and those of great advantage to the Church both of Jews and Gentiles which were keeped in store and in Gods wise dispensation not to be actually bestowed untill the time of His death As first in relation to the Gentiles the real making-over of Abraham's blessing unto them whereby they were made one actual seed unto Abraham with the believing Jews was to follow upon Christ's death God having so provided and not to go before it for Christ was first made a curse by being hanged on a tree before the blessing of Abraham did come upon the Gentiles Secondly in relation to both Jew and Gentile the Covenant-promise made to Abraham and his seed Gen. 17. 7. which before Christ's death was vailed over with many carnal Ceremonies and lay hid under the many reiterated Promises of temporal blessings and an earthly Canaan Gen. 15. 7 c. was after Christs death to be made more clear the vail of Ceremonies and earthly blessings to be removed and the promised blessings of Righteousness and life everlasting to be held forth in their spiritual beauty and lustre for upon Christ's being made a curse he saith We to wit not only the Gentiles but the Jews also of whom Paul was one do receive the promise of the Spirit that is after the manner of speaking used by the Hebrews the spiritual promise in opposition to those external rites and shadows under which it did formerly lurk Doct. 5. Though by the grace of saving Faith a Christian believeth to be true whatever he knoweth to be revealed in the Word Act. 24. -14. and is in some measure especially when Faith is lively affected and doth practise according to what each Truth calleth for yeelding obedience to the Commands Rom. 16. 26. trembling at threatnings Isa. 66. -2. and imbracing the Promises of God for this life Psal. 23. 1. and that which is to come Heb. 11. 13. Yet the principal acts of Faith as it is saving and justifying are the accepting and receiving of the Promise and of Christ's satisfaction to the Father's justice held forth in the Promise for Paul speaking of Faiths part in Justification setteth forth the exercise of it thus That we might receive the promise by Faith 6. Faith doth justifie and make us blessed not for any worth in it self as if the work and merit of Faith were reckoned to us for righteousnesse but because it is the instrument and as it were the hand of the soul whereby we receive the Promise and Christ in the Promise whose satisfaction alone is our only righteousnesse before God Rom 5. -19. for that Paul is to be understood thus all alongs this dispute appeareth from these two Verses wherein he ascribeth our delivery from the curse and partaking of Abraham's blessing to Christ's merit or to His being made a curse for us giving unto Faith only the receeiving and imbracing of that satisfaction as it is offered in the Promise That we might receive the Promise through Faith saith he Vers. 15. Brethren I speak after the manner of men though it be but a mans Covenant yet if it be confirmed no man disanulleth or addeth thereto 16. Now to Abraham and his seed were
do enjoy communion with God and especially in the confident bold and reverent exercising of their faith both as to the change of their state in justification Rom. 5. 2. and as to their sanctification and all the duties thereof Philip. 4. 13. which accesse to God is chiefly attained in the duties of prayer and praise as having God for their direct and immediate object This is that accesse which in some measure floweth from peace and reconciliation with God and is an evidence of it for the Apostle proveth that the Gospel was effectually preached in order to their peace and reconciliation because they had accesse to God We both have accesse to the Father 2. There can be no accesse or familiar approaching unto God by sinners who are not in Jesus Christ and come not to God through Him seing God is a consuming fire unto such Heb. 12. 29. Their sins having divided betwixt Him and them Isa. 59. 2. and so closed up all accesse unto God untill Jesus Christ do apply unto them the merit of His death whereby He blotteth out their sin Rom. 3. 25. and bringeth them unto a state of favour with God and so maketh a patent door for accesse unto Him Rom. 5. 1 2. and keepeth it alwayes patent by His continued intercession Heb. 7. -25. which their renewed provocations would otherwise dayly and hourly close and obstruct 1 Joh. 2. 1. for saith he through Him that is Christ we both have an accesse to the father 3. Christ is the only Mediator betwixt God and man by whom alone we have accesse and liberty to approach unto God in the exercise of our graces whether in the duty of prayer or any other way and not by the mediation of Saints or Angels for saith he through him we have an access or manuduction to the father 4. This accesse and approaching unto God is not locall by passing from one place to another especially seing there is no place wherein accesse to God may not be had Joh. 4. 21. 23. but it is spirituall consisting in the motion of the heart towards God in the exercise of saving and spirituall graces for so much is implied while this accesse is ascribed unto the Spirit as the efficient thereof We have an accesse by the spirit 5. It is not sufficient in order to our accesse unto God that obstructions be removed and a door made patent by Christs merit and intercession through which we may enter but such is partly our impotency Joh. 15. -5. and partly our aversnesse from making use of the offered opportunity Luk. 14. 17 18 c. that except the Spirit of God do cause us enter by creating spirituall graces in us Ezek. 36. 26. by actuating and exciting those graces Cant. 4. 16. and especially by helping our infirmities in prayer and stirring up a vehement flame of holy and ardent affections which may serve as wings to elevate our spirits to God Rom. 8. 26. Except I say the Spirit of the Lord did thus we could not otherwise have any accesse unto God for he saith through him we have an accesse by one spirit 6. As it is one and the self same Spirit of God who breatheth upon the graces of Gods people Cant. 4. 16. and thereby giveth them accesse unto God So it concerneth us much as we would find accesse and liberty of approaching unto God to keep the unity of the spirit in the bond of peace there being nothing that marreth accesse to God and fellowship with Him more than imbittered spirits and division of heart among the people of God 2 Corinth 13. 11. for therefore doth the Apostle mention the one Spirit of God to shew that the Spirit doth unite those among themselves upon whom this rich blessing of accesse is bestowed We both have an accesse by one Spirit 7. As there are three distinct persons in the Godhead the Father Son and Spirit So the enjoying of the Father is the highest happinesse which can be attained and in which the soul doth rest content when it is attained the Son again is the way by which we come to the Father and the Spirit our guide which causeth us enter this way and go alongs in it all which is clearly hinted at here through Him that is Christ we have an accesse by one Spirit to the Father Vers. 19. Now therefore ye are no more strangers and forreigners but fellow-citizens with the Saints and of the houshold of God HEre beginneth the fourth branch of the second part of this Chapter where by way of a conclusion drawn from what is said in the six former Verses the Apostle setteth forth that excellent and blessed state wherein the Ephesians now were which though in some respects and in some things at least by proportion it may be applied to the state of the visible Church to wit in so far as the members thereof had all those priviledges here spoken of in their offer upon the terms held forth in the Gospel and were under the drop of those means which the Lord doth ordinarily blesse and make effectuall for working a saving interest in and right unto all those yea and had a present actuall right to the external part of those priviledges even the visible Church being in some respects Gods City Houshold and Temple at least the suburbs utter-court and porch thereof and having her own answerable priviledges which are in some measure proportionall to those of the invisible Church yet seing as was shewed formerly upon the exposition of ver 13. those excellent things here spoken of are not fully and to their outmost perfection verified in any but in the invisible Church and the truly regenerate the members thereof Therefore I shal open up the mind of the Spirit of God as aiming mainly at those and give the meaning of those excellent things here mentioned as they appertain chiefly to such in the mean time leaving it unto the judicious Reader to gather from what is said how and in what respects they are applicable unto the visible Church And so that we may enter the exposition of the words The Apostle setteth forth their present happy condition first negatively by shewing what they were not neither strangers nor forreigners whereby with allusion to those who are not free-men of an Incorporation or City but either strangers that is such who have neither the freedom of the City nor a place of habitation in it but have their residence far from it or forreigners that is such who though they have their residence in the City yet are not free-men but sojourners for a season he sheweth that the second branch of their former misery spoken of ver 12. which includeth all the rest even their being aliens from the commonwealth of Israel deprived of all union and communion either with the invisible or visible Church was now removed Secondly he setteth forth their present blessed condition positively under three similitudes whereof two are in this verse In the first
without any reserve or limitation and the practice of any other is to be followed but so far as their example is conincident with Gods Word and practice See 1 Cor. 11. 1. where Paul commandeth them to follow him with an expresse limitation to wit as he was a follower of Christ but here his command is absolute and unlimitted Be ye followers of God 5. The Lord doth enter into most intimate friendship with and taketh on most neer relations unto those whose sins He pardoneth So that He doth not only free them from deserved wrath but placeth them among the children and maketh them adopted sons and daughters unto Himself for here he calleth them God's dear children of whom He said chap. 4. 32. that God had forgiven them for Christs sake 6. All those who are dear children to God by adoption should look upon their highest priviledges as strongest engagements to duty and particularly set themselves to imitate Him in the exercise of mercy kindnesse forgivenesse and of such other duties as He hath made lovely and amiable by His own example for Paul maketh their priviledges an engagement to duty and to imitate God in particular Be ye followers of God as dear children 7. It is not sufficient that we set our selves to imitate God except we do it as dear children that is first humbly Matth. 18. 2. 3. and next with a kind of naturall affection and propension for so do children affect to imitate and by imitation to please their parents and not as servants and slaves by compulsion Hence he saith as dear children pointing not only at the reason why but the manner how they should follow Him Vers. 2. And walk in love as Christ also hath loved us and hath given Himself for us an offering and a sacrifice to God for a sweet smelling savour HE doth next illustrate yet further that precept given chap. 4. ver 32. and joyntly sheweth wherein they were to imitate God to wit not only in forgiving but also in loving one another and so as they should walk in love whereby is meaned that all their actions towards their neighbour ought not only to be good in themselves but also flow from a principle of love to his good and edification which duty or constant task of walking in love is inforced by a new argument taken from Christ's example who loved us and did evidence His love by giving Himself freely and of His own accord Job 10. 18 even unto death for us or for our sins Gal. 1. 4. which action of Christ is illustrated first from the end for which He did give Himself even to be a propitiatory sacrifice unto God for expiating all the sins of the Elect as was fore-signified and typified by all those expiatory levitical sacrifices under the Old Testament whether those which were generally called by the name of offering under which were comprehended all sacrifices both of living beasts and of things destitute of life as flowre oyle frankincense and such-like or those which were more strictly called by the name of sacrifice and were of living beasts and therefore conjoyned with shedding of bloud as the word in the original implyeth which cometh from a root signifying to kill and slay hence it is that our crucified Lord doth here get the name both of an offering and sacrifice This action of Christ is illustrated next from its fruit and efficacy to wit the rendering of God well-pleased with Christ His offering up Himself and with the persons and performances of true Believers for His sake as sweet smelling odours by reason of their likenesse unto and agreement with our spirits are well-pleasing and satisfying unto such as find them Doct. 1. Whatever duties of mercy and kindnesse we do discharge unto our neighbour we do not sufficiently imitate God therein neither perform service acceptable to Him if they flow not from a principle of love to our neighbours good and edification and be not directed thereunto as the great end of our work next to the glory of God and therefore a man may do many externall duties of love and yet not be accepted of God when his great aim is to be seen of men Matth. 6. 2. or to merit heaven by his good works Rom. 9. 31 32. without any inward compassion or affection to his neighbour or a sincere aim towards his good for the Apostle sheweth we do only then rightly imitate God in the duties of kindnesse and love when all we do floweth from the inward affection of love and is from love to our neighbour directed to his good while he saith walk in love 2. Our walking in love to our neighbour as it is formerly explained and when it floweth from the fountain of love to God is an evidence of adoption and of one who is a dear childe to God for having spoken of their near relation to God as being His dear children he presently enjoyneth them to make so much evident by their walking in love 3. That God the Father doth pardon the sins of the Elect having given His Son unto death to purchase pardon for them doth speak His love unto those whom He doth pardon and that Jesus Christ did willingly give Himself to death for them doth no lesse speak His unspeakable love unto them also So that they are equally loved both by the Father and the Son for he saith as Christ also hath loved us the particle also relateth to the love of the Father in pardoning for Christs sake whereof he presently spoke 4. So necessary is love among Christians together with those many duties which flow from it So many are the snares and difficulties which Satan our own corrupt natures and our mutual infirmities do create in our way to keep us from it that God seeth it necessary to propose the love both of the Father and the Son as two most powerfull adamants to draw our backward hearts up towards it for saith he Walk in love as Christ also hath loved us 5. As Christs love to lost sinners being firmly believed is a strong argument constraining those whom He hath so loved to walk in love towards others that being one of the great things required by Him from those whom He loveth Joh. 15. 12. So this love of Christ to us ought to be a pattern and copy to which we are to be conformed in our love towards others and therefore our love ought to be free for so was His Job 15. 16 It ought to be fruitfull for so was His Gal. 1. 4. it ought to be constant for so was His Job 13. 1. it ought to be discreet not encouraging or humouring the person beloved in sin for so was His Matth. 16. 23. And walk in love as Christ hath loved us saith he 6. Then do we consider the love of Christ aright and so as to be effectually incited to our duty from the consideration of it when we look upon it in those effects which flowed from it and especially
in His death and sufferings and do labour to appropriate by faith the good and benefit of those unto our selves for Paul holding forth the love of Christ as an argument inciting to love one another doth so look upon it while he saith and hath given Himself for us 7. The guilt of sin is so great as being a breach of Gods most holy Law and consequently a wrong done against an infinit God Psal. 51. 4. So exact is divine justice in requiring equivalent satisfaction for the wrong done Exod. 34. -7. that as there is no reconciling of God with man without satisfaction So no satisfaction which man himself or any meer creature could give was sufficient to do the turn for otherwise there had been no necessity that Christ should have given Himself for us 8. What no meer creature could do Christ Himself having taken-on the nature of man hath done even given full satisfaction to provoked justice by giving Himself to suffer both in soul Isa. 53. 10. and body Isa. 50. 6. in the Elects stead so that He is taken and they go free Joh. 18. -8. for He gave Himself for us 9. The pain and torment both in soul and body which Christ did give Himself to endure and suffer was inexpressible and such as was fore-signified by what was done with the ancient offerings and sacrifices according to Gods command some whereof were killed flayed and burnt some rosted some fryed on coals and some seethed in pots All which are but shadows of what Christ our Lord endured for He gave Himself an offering and sacrifice 10. As those leviticall offerings and sacrifices under the Law were not sufficient to satisfie divine justice for the sins of the Elect So Jesus Christ being offered up to God in death is that only true and reall sacrifice wherein provoked justice doth rest satisfied and whereof all those other sacrifices were but types and shadows for if they had satisfied justice there had been no necessity of this other sacrifice which came in their stead and so was represented by them He gave himself an offering and sacrifice 11. Jesus Christ Himself in this offering was both the Priest who as He was God did offer up Himself Heb. 9. 14. and the Sacrifice which was offered to wit as He was man Heb. 10. 10. Yea and we may add He was the Altar also whereupon this sacrifice was offered up the vertue of His God-head being that which not only underpropped His humane nature in suffering Isa. 50. 7 8. but also did adde an infinite value to His sufferings as being the sufferings of Him who was God Acts 20. -28. even as the altar doth sanctifie the gift Matth 23. 19. for He gave himself an offering and sacrifice 12. The ransom given by Christ for sinners was payed unto God whom they had wronged and not unto Sathan whose slaves we are by nature although by vertue of that ransom we are freed from Sathans slavery and sins dominion Heb. 2. 14. for God the just Judge being satisfied Sathan the jaylour and unjust tyrant did lose his right to keep us longer in bonds He gave himself an offering and sacrifice not to Sathan but to God saith he 13. As sin doth mak us loathsom and unfavourie to God and stireth up His wrath against us So the sweet savour of this one sacrifice offered up by Christ being laid hold-upon by faith appeaseth His wrath and maketh us savourie and well-pleasing in His sight for so much is implyed while he saith He gave himself a sacrifice to God for a sweet smelling savour a metaphor taken from men who when their senses are offended with some stinking favour cannot be at quiet until some sweet perfume be burnt which prevaileth above the other In like manner the noisom smell of our sin did so move the Lord to wrath that He would not be at rest untill the sweet smell of His Sons obedience did come to His nostrils Job 33. 24. 14. It is the only sacrifice of Christ which by its own vertue doth appease the wrath of God and make both the persons of the Elect and their spirituall performances acceptable to God for it is a sacrifice to God for a sweet smelling savour And though this much be also spoken of other sacrifices Gen. 8. 21. Exod. 29. 41. yet it is to be understood of them not as they were considered in themselves Heb. 10. 1. but as they related to this sacrifice of Christ whereof they were types and upon which the godly even then did rely by faith Heb. 11. 4. Doct. 15. Whence it followeth and from the text also that not only an end is put to all those leviticall sacrifices seing Christ this true and reall sacrifice whereof they were types is offered up already in death but also that there is no sacrifice properly so called to be offered up in the Christian Church neither of any other thing besides Christ neither is that sacrifice of Christ Himself again to be repeated and consequently that there is no Priest properly so called but Christ alone for the Apostle sheweth this one sacrifice did abundantly pacifie provoked justice and therefore there is no need of any other besides that the vertue of it is perpetual Heb. 10. 14 18. and so it needeth not to be reiterated A sacrifice to God for a sweet smelling savour Vers. 3. But fornication and all uncleannesse or covetousness let it not be once named amongst you as becometh Saints THe Apostle cometh now to give some new precepts And first in this and the following verse he forbiddeth six vices all of them for the most part contrary to chastity prescribed in the seventh command Three of which vices are in the outward actions and forbidden in this verse 1. Fornication or the sin of filthinesse between parties both free from the yoke of marriage 1 Cor. 7. 2. a sin looked upon as a thing indifferent and no sin among the Gentiles 1 Cor. 6. 12. 2. Uncleannesse under which are usually comprehended all other sorts of filthie lusts between any parties whatsomever 3. Covetousnesse that is an immoderate desire Heb. 13. 5. to acquire Micab 2. 2. or to preserve worldly goods Prov. 11. 24 26. All which he doth so discharge as that they should not name them to wit with delight and without detestation otherwise it is lawfull to name them while we reprove them as the Apostle here doth and he urgeth this prohibition from the state wherein they were as being Saints separated from the world and dedicated to God and therefore it were most unseemly for them to defile themselves with such filthy lusts Doct. 1. True Christian-love unto our neighbour whereby we endeavour his preservation and good in his honour person chastity outward estate and good name Rom. 13. 9. doth hugely differ from fleshly love flowing from lust and from the love of the world whereby we seek to satisfie our own sinfull lusts with our neighbours hurt for the former was
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
Apostle 2. Faithful and called Ministers of Jesus Christ are to be so far from cowardly ceding or heartlesse fainting under the bold bitter and unjust aspersions of those who would labour to question their Calling and thereby weaken their Authority and render the truth of their Doctrine doubtsom Mat. 21. 23. that they ought so much the more for the credit of their Office Rom. 11. 13. and for the Truth 's sake which they preach 1 Cor. 7. 25. avow their Calling against all who do question it Thus Paul writing to these Galatians amongst whom by means of the false Apostles his Authority was questioned more than in any other Church chap. 2. 6 9 c. expresseth himself more largely in avowing his Call to the Apostolick Office than in any other Epistle not only affirming that he was called by Jesus Christ and God the Father but also denying that he was an Apostle of men or by man 3. The Apostolick Office had this common to it with all other Church-offices whether ordinary or extraordinary Eph. 4. 11. that it was not the invention of man or founded upon authority meerly humane but was instituted by Jesus Christ to whom only it appertaineth to appoint Office-bearers in His House 1 Cor. 12. 28. for which respect Paul affirmeth he was an Apostle not of man as the Ambassadors and Officers of Princes and States are Ministers are Ambassadors for Christ representing Him and having their Authority from Him 2 Cor. 5. 20. 4. The Office of an Apostle had this peculiar unto it self that the designation of the person to undergo that Office was not mediately by the election and suffrages of men as it is in the calling of ordinary Office-bearers Act. 14. 23. but immediately from God so that the Function of the Apostles ceased with them and did not passe by succession to a Pope or any other for in this respect Paul affirmeth he was an Apostle not by man to wit meer man but by Jesus Christ and God the Father He was called immediately by God Act. 9. 15. Doct. 5. That Jesus Christ is not meer man but God also appeareth from this that the Apostle here opposeth Christ to man and so He behoved to be more than man and this was not an Angel Heb. 2. 16. and therefore He was also God Neither by man saith he to wit meer man but by Jesus Christ. 6. When Scripture ascribeth an action to the Father the first Person of the blessed Trinity as done by Him it is not to be so understood as if the Son and holy Ghost were excluded from having hand in that action but that they are rather included in the Father as persons of the same Godhead for the calling of the Ministers of the Gospel which is ascribed to God the Father is ascribed to the holy Ghost Act. 20. 28. and Paul who is here said to be called by God the Father is by the holy Ghost separated and sent forth unto a particular imployment in his Calling Act. 13. 2 4. and the raising of Christ from the dead in like manner ascribed to God the Father here is ascribed to Christ also Joh. 10. 18. and to the holy Ghost Rom. 8. 11. And God the Father who raised Him from the dead All the external actions of the Godhead towards the creatures are common to the whole Trinity Joh. 5. 19. So that the ascribing of some actions to the Father is not as if any of the rest were not concurring But because of the order of working which is among the Three Persons the Father being the first fountain of working as doing all things from Himself 1 Cor. 8. 6. by the Son 1 Cor. 8. 6. and holy Ghost 1 Cor. 12. 6 8. because of this order those actions which are common to the whole Trinity are frequently ascribed unto the Father 7. As Jesus Christ who hath life in Himself Job 5. 26. and is the fountain of life unto others Joh. 6. 33. was once among the dead so He was raised again by the power of the Father from death unto life and is alive for evermore Amen Rev. 1. 18. it being impossible that He should be holden by death Act. 2. 24. and Divine Justice having received full satisfaction from Him for all which He undertook to do or suffer as our Cautioner Joh. 16. 10. Who raised Him from the dead saith he 8. So blinded are men usually with preposterous zeal towards their erroneous opinions that frequently they do alleage those things for to uphold them which of all other things are most contrary unto them Thus the false Apostles that they might shake the Truth preached by Paul and establish their own contrary Error did alleage that he was no lawful Apostle as for other reasons so it would seem mainly for this Because he had not seen Christ in the flesh 1 Cor. 9. 1. nor yet was called before His death and that therefore his Doctrine was not to be much regarded Which reason Paul doth here refute by shewing he was called by Christ after He was raised from the dead and had taken possession of His glorious Kingdom leaving unto them to gather that therefore his Callâ—ng had at least no lesse dignity and glory in it than if he had been called by Christ when He was here upon the Earth in the dayes of His flesh And God the Father who raised Him from the dead From vers 2. Learn 1. The moc they are whom God maketh use of to hold out the beauty of Truth and Holinesse unto us that we may imbrace and follow it or the deformity and danger of Error and Vice that we may fly from hate and abhor it We are the more to take heed how we reject or imbrace dispise or obey what is so pressed upon us as knowing there will be the moe to bear witnesse of our guilt and seek to the equity of God's judgment against us if we obey not Luke 9. 5. for Paul doth joyn the consent of all the Brethren who were with him unto what he writeth that so his Doctrine and Reproofs might have the more weight And all the Brethren which are with me 2. Though the sins of a Church whether in Doctrine or Manners are not to be reputed as no sins by us because they are connived at or pleaded for by a Church Jer. 5. 31. and though the sins of Churches are to be pleaded against by private Christians in their places and stations Hos. 2. 2. So far are they to be from following of a multitude to do evil Exod. 23. 2. Yet we are not so to stumble at the many sinful failings yea grosse enormities which may be in Churches relating either to Faith or Manners as presently to unchurch them by denying them to be a Church or to separate from them by refusing to keep communion with them in lawful and commanded Ordinances being purely administrated according to the prescript of God's Word chiefly if their Error be not contrary to fundamental
did give clear testimony against that Error and for the contrary Truth It is evident saith Paul for the Just shall live 4. The Doctrine of Justification by Faith and not by Works is no new-fangled opinion the Scriptures even of the Old Testament give testimony to it as the only way of Justification before God which then was for Paul proveth that none are justified by the Law from an Old Testament-Scripture cited out of Hab. 2. -4. The Just shall live by Faith 5. The Scripture cited teacheth first That the way of justifying a sinner or of making him righteous under the Old Testament and under the New is the same and therefore we may safely draw arguments from the one to the other for so doth the Apostle here It is evident for The Just shall live by faith Secondly Faith in God and His Promises especially these wherein Jesus Christ and His Righteousnesse are offered is that which maketh a sinner just and righteous in God's sight for the words may be rendred thus The Just by Faith shall live so that they shew what that is which makes a man just and righteous Thirdly The man who is thus just by Faith is recovered from that state of death wherein every man by nature lyeth Eph. 2. 1. and doth live which life of his doth also flow from faith for both righteousnesse and life are here ascribed to faith The Just shall live by Faith Fourthly This life by Faith which the Believer doth enjoy is such as furnisheth him with comfortable through-bearing in the midst of hardest dispensations without apostasie and fainting in so far as he doth not walk by present sense but taketh up God as reconciled to him in Christ 2 Cor. 4. 18. and looketh upon his present crosse as an evidence of God's fatherly love Heb. 12. 6. and knoweth it will have a blessed event to him in God's way and time Rom. 8. 28. and that his life is hid with God in Christ Col. 3. 3. far above the reach of any trouble for this is the Prophet's scope from whom this place is cited even to shew that the Just shall so live by Faith as to ride out the storm arising from the present trouble which was to overwhelm others See Hab. 2. 4. The Just shall live by Faith Fifthly This life of the Believer which he enjoyeth by Faith though it be begun here in the knowledge of God and Jesus Christ Joh. 17. 3. and in freedom from the deserved sentence of death Rom. 8. 1. whereupon followeth a right to eternal life Joh. 3. 3. and in the lively practice of all commanded duties to which the Believer is enabled by drawing life and vertue out of Christ through Faith Philip. 4. 13. Yet this life is not circumscribed with the present time it 's to be perfected afterward in Glory so that the life flowing from Faith is a lasting never-ending ever-continuing and eternal life for the Promise is extended unto all imaginable future duration without any restriction The Just shall live by Faith From Vers. 12. Learn 1. Though the Law and Faith or the Gospel which is the Doctrine of Faith be not contrary each to other both of them being the Truths of God but are mutually subservient one to another in many things the Law making sin known Rom. 3. -20. the Gospel holding forth the remedy of sin Joh. 1. 29. the Law pointing forth our need of Christ Rom. 10. 4. and the Gospel giving us an offer of Christ for life and righteousnesse 1 Cor. 1. 30. The Law again holding forth those duties wherein the man made righteous by Faith ought to walk and to testifie his thankfulnesse Eph. 5. 1 2. and the Gospel or Faith in Jesus Christ offered in the Gospel furnishing him with spirituall strength to walk in these duties which the Law prescribeth 2 Cor. 3. -6. Yet the Law and Faith are mutually inconsistent in the point of Justification so that if Justification be sought by the works of the Law it cannot be had by Faith and if it be had by Faith it cannot be attained by the works of the Law there can be no mixture of Law and Gospel Faith and Works in this matter for in this sense the Apostle affirmeth The Law is not of Faith 2. The Law doth offer life to none upon easier terms than perfect obedience and the constant and universal practice of whatsoever the Law prescribeth for the voice of the Law is The man that doth them to wit those things that the Law enjoyneth shall live in them or attain eternal life by his so doing 3. The way of Justification by Faith doth wholly exclude our doing and works and those of every sort from having influence as causes or conditions either in part or in whole upon our Justification before God for the Apostle proveth the inconsistency of the Law and Faith in the point of Justification from this that the Law suspendeth our right to life upon the condition of doing and works and therefore the way of Justification by Faith must wholly exclude Works else the Apostle should not cogently have proved the thing intended to wit That the Law is inconsistent with Faith from this That he who doth them shall live in them Vers. 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through Faith HE addeth a fifth Argument to prove the affirmative part of the main Conclusion to wit That we are justified by Faith and withall sheweth how Faith doth justifie not for any merit or worth in it self but as it receiveth Jesus Christ whereby all the blessings purchased by Him are applied to Believers for the Apostle obviating an objection which he foresaw might arise from ver 10. to wit If the Law do curse all men how then are any freed from the curse sheweth that Jesus Christ hath delivered us from God's wrath or the sentence of the Law 's curse by taking upon Himself the curse due to us while He was obedient to death even the death of the crosse Philip. 2. 8. Which kind of death was pronounced to be accursed as he proveth from Deut. 21. -23. This is contained ver 13. And hence he shewes a double fruit did flow the first to the Gentiles the blessing of Church-priviledges divine Ordinances and of Reconciliation Adoption Grace here and Glory hereafter promised to the Nations in Abraham Gen. 22. 18. being now purchased by Christ and residing in Him as the Head and Fountain did come through Him to the unrighteous Gentiles who before the time of Christ's death were strangers to Christ and to Abraham's blessing purchased by Christ Eph. 2. 12. The second fruit of Christ's death did accresse to the Jews among whom he reckoneth himself joyntly with the Gentiles who
exhortation to quit all relation unto the bond-woman as they would escape the threatned judgment CHAP. V. IN the first part of this Chapter he exhorteth them to persist in their Christian Liberty from the bondage of the Mosaical Yoke and chiefly that they would not seek after Justification by these Ceremonial Observances In order to which the observation of the Ceremonial Law was mainly urged by the false Apostles Act. 15. 2. Which exhortation he presseth 1. directly because first Christ had purchased that liberty ver 1. Secondly Circumcision did deprive the person circumcised of all benefit by Christ ver 2. Thirdly it engaged him to keep the whole Law and so made his Salvation impossible ver 3. Fourthly seeking after Justification by these Observances was a renouncing of Christ ver 4. Fifthly Paul and other converted Jews sought not to be justified by these but by Faith ver 5. Sixthly the Command enjoyning Circumcision had now ceased ver 6. Next he presseth the exhortation indirectly first by reproving them for their defection ver 7. and by obviating two objections ver 8 9. Secondly by professing his hope of their recovery ver 10. Thirdly by refuting a calumny spread of himself as if he had preached Circumcision ver 11. Fourthly by wishing the prime seducers were cut off ver 12. In the second part of the Chapter he exhorteth them to use their liberty aright for which he giveth two rules 1. They would not give licence to their fleshly corruptions 2. They would serve one another by love ver 13. The latter of which he inforceth Because first love is the compend of all duty ver 14. Secondly dangerous effects would follow upon the want of it ver 15. and prescribeth an help for reducing the first rule in practice to wit walking in the Spirit ver 16 17 18. And having cleared what it is to fulfill the lusts of the flesh v. 19. 20 21. and what to walk in the Spirit from the respective effects of both Flesh and Spirit ver 22 23. he useth one argument against fulfilling the lusts of the flesh because they were engaged to crucifie them ver 24. and another for walking in the Spirit because they all pretended at least to regeneration and the first principles of a spiritual life ver 25. and concludeth with a dehortation from ambition provoking and envying one another ver 26. Vers. 1. STand fast therefore in the liberty wherewith Christ hath made us free and be not intangled again with the yoke of bondage THe Apostle first exhorteth them stedfastly constantly and against all contrary opposition to maintain both in judgment and practice the former doctrine of the Churches freedom especially from the Levitical Ceremonies Secondly he dehorteth them from coming under that intolerable bondage which did attend the making conscience of those ceremonial observances Act. 15. 10. and had some resemblance with that bondage of Idolatry under which they formerly were with relation to which he saith be not again intangled See chap. 4. ver 9. Thirdly he inforceth the exhortation more directly by six arguments The first whereof which is in this verse is Because Christ had purchased this freedom to the Church by His Bloud Doct. 1. Then only is it seasonable to labour upon the affections of an erring people by exhortation and reproof when sufficient pains have been first taken to inform their judgements and by strength of reason to convince them of their error otherwayes exhortations perswasions and reproofs will prove but poor and weak arguments for Paul useth this method here while having formerly gone about by Scripture and Reason to convince them of their Error he doth now exhort them Stand fast therefore c. 2. Every man by nature is a bondslave as being under the bondage of sin Rom. 6. 17 Satan Eph. 1. -2. the curse of the Law Gal. 3. 10. The Jews moreover were under bondage to the Ceremonial Law the observing whereof was a bondage because of the great trouble pain in the flesh and expence which did attend the observation of it and therefore it especially is meaned by the yoke of bondage in this place See Act. 15. 10. for while he saith Christ hath made us free he supposeth a foregoing-bondage 3. Jesus Christ by his obedience and death chap. 4. 4 5. hath purchased freedom and liberty unto His Church a liberty not to do evil Rom. 6. 1. nor from the yoke of new obedience Mat. 11. 29. nor from the crosse Mark 8. -34. nor yet from that due obedience and reverence which inferiours ow to superiours Col. 3. 22. Rom. 13. 1. but from the dominion of sin Rom. 6. 14. the tyranny of Satan 2 Tim. 2. 25 26. the curse Gal. 3. 13. and irritating power of the Law Rom. 7. 5 6. from observing the Ceremonial Law of Moses Col. 2. 14. and much more from subjecting our Consciences to the Rites Doctrines Ceremonies and Laws of men in the matter of Worship Col. 2. 20. for saith he Christ hath made us free 4. The consideration of the worth and price which Christ hath put upon our freedom and liberty in all the fore-mentioned particulars even such as He hath given Himself for the purchase of it ought to indear it unto us so much as that contrary to all opposition and to the utmost of our power and abilities and upon all hazard whatsoever we may with courage and constancy in our places and stations stand to the defence of it for so much doth the Apostle enjoyn saying Stand fast therefore to the liberty and that because Christ hath made us free 5. Though civil liberty and freedom from bodily bondage be so much desired that even before we be called to it we are ready to break all bonds and aspire to be at it Jude ver 8. Yet so ignorant are we of that worth which is in spiritual liberty and freedom from spirituall bondage that hardly can we be excited to seek after it or made to stand to it when it is attained but are in daily hazard to return to the flesh-pots of Egypt preferring our former bondage to our present liberty Hence the Apostle findeth it necessary to inculcate this duty so much of standing to the liberty and of not being intangled again with the yoke of bondage 6. Multiplicity of external Rites and significant Ceremonies in the matter of Worship is not only a burden and yoke to the conscience hard to be born but also an intangling and insnaring yoke especially when folk do place all their religion in these so that when once the conscience hath stooped to take on this yoke hardly can it again be shaken off the truth whereof doth hold in Rites and Ceremonies which are even appointed of God but much more in those which are appointed only by men for the Apostle calleth the Ceremonial Law a yoke and such as would intangle them Be not intangled again with the yoke of bondage he alludeth to oxen whose necks are tyed to
work here called sealing did serve to evidence the truth and reality of somewhat which might otherwise have been questioned and particularly with relation to the Apostle's present scope it did serve to evidence the reality of their right to the glorious inheritance the truths of the Gospel and the sincerity of their closing with and believing of the Gospel now the work of God's Spirit which maketh all this evident and therefore hath the name of sealing is mainly His renewing and sanctifying work and especially His carrying-on of that work whereby He imprinteth the image of Himself which is holinesse Eph. 4. 24. upon Believers as an impression of the draughts and lineaments of the Seal are by sealing put upon the thing sealed so 2 Tim. 2. -19. the grace of sanctification and departing from evil is called a Seal though those other works of God's Spirit in Believers whereby He giveth them sense of His presence comfort and joy unspeakable flowing from it and full assurance may be looked upon as lesse principal parts of this Seal Fourthly ver 14. by the metaphor of an earnest which is used among Merchants for ratifying of their bargains he sheweth a use for which the bestowing of the holy Spirit upon them and His sealing of them by His sanctifying grace did serve even to be an earnest of the heavenly inheritance the full possession whereof being delayed until the last day God gave unto them His holy Spirit with His saving graces as an earnest or some small beginnings and a part of that glory which shall then be revealed that hereby He might assure them of their obtaining the whole in due season Fifthly he sheweth the date and time how long they were to content themselves with the earnest even untill the redemption of the purchased possession that is untill the day of judgment at which time those who are purchased by the bloud of Christ and are His possession and peculiar people shall obtain compleat redemption and full delivery from sin and misery In which sense redemption is taken Rom. 8. 23. And sixthly he sheweth the end which God purposed unto Himself in all this even the same which he mentioned formerly ver 12 to wit the praise of His Glory From the benefit which those Gentiles received besides what is marked upon the parallel place ver 11 Learn 1. Though it was the prerogative of the Jews above the Gentiles that Christ was first preached unto them and accordingly some of them did first trust in Him See ver -12. yet God hath made both Jew and Gentile equally to partake of all other things aswell of those which concern salvation it self as of the means and way of attaining to it for the same Christ the same free-gifted inheritance through Christ and the same Gospel which was bestowed upon the Jews are also bestowed upon the believing Gentiles In whom ye also have obtained an inheritance saith he 2. It is a thing highly observable and much to be taken notice of that the Gentiles who were profane dogs Mat. 15. 26. not a people Deut. 32. 21. without God chap. 2. ver -12. should be set down at the childrens table and have full accesse to free-grace and salvation and all spiritual blessings tending to salvation equally with the Jews who were God's only People separated to Him above all People Exod. 19. 5. to whom did pertain the Adoption Glory Covenants c. Rom. 9. 4. for Paul cannot speak of this without an also which is a note of exaggeration and heightneth the purpose as a thing very observable In whom ye also have obtained an inheritance From the mean whereby they attained this excellent benefit Learn 1. The hearing of the Gospel which supposeth the publick preaching of it Rom. 10. 14. is the ordinary mean whereby faith is wrought and consequently a right is conveyed unto the heavenly inheritance in so far as the Gospel so preached doth not only propound and make known to the understanding the object of saving faith which was before hid but the Lord also at or after the hearing of this Gospel preached doth work the grace of faith in the hearts of the Elect Act. 16. 14. for saith he Ye obtained an inheritance after that ye heard the Word of Truth the Gospel 2. The Gospel is the Word of Truth not only because it containeth nothing but truth for so the whole Scripture is the Word of Truth Psal. 19. 9 but also the Truths of the Gospel are most excellent Truths as being most remote from ordinary knowledge Mat. 16. 17. most profitable to lost sinners Tit. 2. 11. and do manifest the praise of God's glorious Attributes Luke 2. 14. more than any other Truths besides the Gospel doth clearly hold forth the truth and substance of all these dark and legal shadows Joh. 1. 17. for by the Word of Truth he meaneth the Gospel as he presently cleareth After ye heard the Word of Truth the Gospel of your salvation 3. As the doctrine of Salvation is the doctrine of the Gospel or glad-tydings to lost sinners for the word rendred Gospel signifieth a glad or good message So the doctrine of the Gospel is a doctrine of Salvation as not only revealing Salvation and a possible way for attaining to it which the Law doth not Gal. 3. 21. but also being the power of God to Salvation Rom. 1. 16 and the mean which God doth blesse for making us imbrace by faith the offer of Salvation Rom. 10. 14 15. and for working all other saving graces in the Elect Col. 1. 6. for the Apostle calleth this doctrine the Gospel or glad tydings of Salvation 4. It is not sufficient to know that the Gospel is a doctrine of Salvation in general or unto others only but every one would labour by the due application of the promises of the Gospel unto themselves to find it a doctrine of Salvation to them in particular for Paul hinteth at so much while he saith not simply the Gospel of Salvation but of your Salvation From the Spirit 's work of sealing following upon believing Learn 1. As the Gospel preached and heard doth not profit unto Salvation except it be believed so the Truths of the Gospel and Jesus Christ that good thing offered in those Truths is that in the whole Word of God which saving faith doth chiefly close with and rely upon and is fully satisfied with It findeth death in threatnings a burden of work in precepts but in Christ and the Gospel it findeth the way to Heaven made patent even a way how the sinner may be saved and divine justice not wronged for the Apostle having spoken before of their hearing the Gospel doth adde In whom to wit Christ the words may also read In which to wit the Gospel ye believed 2. Though none can actually believe before the Spirit of God come to dwell in them bringing alongs His royal train of habituall graces and the habit of faith amongst the rest unto the heart with Him
are Believers in whom this mighty power hath already wrought may be in a great measure ignorant of the exceeding greatnesse of it they are destitute even of the notional knowledge of it in a great part because of the mysteriousnesse of the subject Joh. 3. 8. and their little acquaintance with the Word which revealeth the way of God's working in souls Psal. 77. and 88. but chiefly of experimental knowledge there being much to be wrought in them by His mighty power whereof they can have no experience as yet Philip. 3. 21. there being much also already wrought in them and they know it not but doubt of it Job 9. 11. for though it be a mighty working power yet it hath a meek sweet Phal 110. 3. secret Cant. 5. 4. and therefore a not easie discernable work Thus those believing Ephesians were in a great part ignorant of this power else to what purpose did the Apostle pray that they might know what is the exceeding greatnesse of his power 10. The experimentall knowledge chiefly of God's way of working in and towards Believers is to be carefully sought after as being of great concernment to make us thankfull to God for His gracious working in us where it is known and felt Psal. 116. 8 9 c. as also in order to our own comfort arising from that our knowledge Psal. 116. 7. and to strengthen our faith and hope in God Rom. 5. 4. for while Paul prayeth for the knowledge of this mighty working power to them he teacheth them to seek after this knowledge themselves That ye may know what is the exceeding greatnesse of his power 11. This experimental knowledge of God's power is an eminent part of spiritual wisdom and of our knowing and acknowledging of Christ aright for he prayeth that they may know what is the exceeding greatnesse of his power as one end or part of that spiritual wisdom which consisteth in the knowledge or acknowledgment of Him spoken of ver -17. Vers. 20. Which He wrought in Christ when He raised him from the dead and set Him at his own right hand in the heavenly places THe Apostle in the third branch of this second part of the Chapter taking occasion from what he spoke of the exceeding greatnesse of God's power in Believers ver 19. falleth out upon a commendation and more large explication of that mighty power taken from one of its admirable effects towards Christ in exalting Him from His low condition whereby he doth yet prosecute his main scope for what greater confirmation could be given unto their faith in Christ than the making known unto them how highly exalted Christ is and that the same divine power which exalted Him had wrought was working and would continue to work in them untill all those glorious things which they had now only in hope should be actually bestowed upon them And first that he may commend and clear that mighty Power according to which God did work in the believing Ephesians he doth briefly propound two things which were wrought by it towards the exaltation of Christ first His resurrection from the dead Secondly His being set at the right hand of God in heavenly places whereby is set forth that high glory and dignity which after Christ's resurrection and ascension was put upon Christ as God-man far surpassing the glory of all things created Philip. 2. 9. together with that high power and authority which the same Christ God-man hath obtained over all things to dispose of them for the Churches good 1 Pet. 3. 22. which glory and authority of Christ is only visible in the Heavens and therfore it is said to be in heavenly places because Christ's humane nature through which His Deity doth shine and manifest it self is only in Heaven Act. 3. 21. although the effects of this His power and authority may be and are perceived elsewhere Act. 2. 33. And that this is intended to be held forth by Christ's sitting at the Father's right hand is clear not only from the places presently cited and the Apostle's own explication which he subjoyneth in the verses following but also from the phrase it self which cannot be proper seing God hath neither right nor left hand properly Joh. 4. 24. and so must be a metaphor borrowed from Kings and Princes who do set those at their right hand whom they highly honour 1 King 2. 19. or place in any office of chief authority and trust Mat. 20. 21. Doct. 1. As our Lord Jesus was once among the dead So He did rise again from death See upon Gal. 1. ver 1. doct 7. for saith he When He raised Him from the dead 2. The raising of Christ from the dead as it was the Father's work So considering what an eminent person Christ was and how low He was brought Philip. 2. 6 7 8. and what a height of honour He was exalted unto Philip 2. 9. 10. and that He did sustain our person in dying the iniquities of us all being laid upon Him Isa. 53. 6. and in rising again from death Eph. 2. 5 6. All those I say being considered this work of raising Christ was an effect of God's extraordinary and mighty power for as he ascribeth the raising of Christ to the Father which doth not contradict those Scriptures which affirm Christ to have risen by His own power John 2. 19. and 10. 17. because it is one and the same power which is in both Father and Son they being one only God 1 Joh. 5. 7. So he doth ascribe it to the working of His mighty power spoken of vers -19. and related unto in this while he saith Which or according to which He wrought in Christ when He raised Him from the dead 3. The self-same omnipotent power which wrought in and towards Christ's exaltation in all the steps of it is engaged for working grace and carrying-on the work of grace in Believers and for performing unto Believers whatever they have ground to hope-for from His Word and therefore we may look upon the severall effects and proofs of this power towards Christ as so many pledges that God will against all opposition perform whatever He hath undertaken to us for He maketh that power whereby He worketh in Believers and whereby He raised Christ from the dead to flow from one and the same fountain and principle in God and the one to be according to the other while he saith According to the working of His mighty power which He wrought in Christ. 4. This high honour and soveraign power signified by sitting at the Father's right hand was put upon Christ not before but after His humiliation and resurrection from the dead for then in His humane nature He did receive dominion and honour which He never had untill then as man and though being considered as God cloathed only with His own divine Majestie He was from all eternity equal in power and glory with the Father and holy Ghost Philip. 2. 6. yet He did not reign as God
life And they are said to have been quickned with Christ though not in their own persons for they were so quickned a long time after Christ's resurrection in their effectual calling but they were then quickned in their head and atturney Jesus Christ whose quickning after death was a sure pledge that they every one in his own time should be quickned also 1 Cor. 15. 20. and that the vertue purchased by Christs death Rom. 8. 11. and to be applyed unto them by Him who is now alive and liveth for evermore for that end Heb. 7. 25. And therefore the Apostle expresseth Gods bestowing of this spiritual life upon them by His quickning them with Christ. And before he mention the other pieces of their delivery he doth in the close of this vers ascribe the whole work of their salvation to Gods free grace which is the same in effect with His mercy and love spoken of ver 4. Only it further expresseth the freedom of those in opposition to any merit or worth in the persons to be saved which might procure their salvation Doct. 1. The Ministers of Christ would not only inculcate the doctrine of sin and misery but having insisted so much upon this subject as may serve to bring down that high conceit which people naturally have of their own righteousnesse and to convince them of their need of Jesus Christ a Saviour Then is it timous for them to open up the riches of Gods free grace and good will to save the vilest of sinners and what He hath freely done for bringing about salvation to their hand for the Apostle having set forth unto the life the natural misery of those Ephesians doth now openup the rich treasures of Gods free grace in Christ But God who is rich in mercy 2. The Lords Ministers when they fall upon this subject of Gods delivering lost sinners from their natural state of sin and misery through Christ they would labour to speak to it so fully affectionatly sensibly and with such life and power as that they may not only inform the understandings of the Lords People in those truths but also inflame their affections with love to them and admiration at the wisdom mercy goodnesse and other attributes of God manifested in this work for so doth the Apostle speak of this purpose not simply by saying God hath quickned us but God who is rich in mercy according to His great love and so forward in the two following verses 3. There is nothing contributeth more to inable a Minister to speak to the commendation of God's free grace in the salvation of sinners with that fulnesse sense life and affection as he ought than a deep insight in his own misery and the great need which he himself doth stand in of God's mercy for Paul in the third verse fore-going doth shew how sensible he was of the depth and breadth of his own misery hence he doth here speak so fully and movingly to the present purpose But God who is rich in mercy c. 4. The quickning of sinners and drawing them out of nature unto grace is only God's work there being no lesse required for bringing this about than omnipotent creating power See ver 10. And there being not only no principle left in man who is by nature dead in sins and trespasses whereby he might work or concur with God in working towards his own quickning Rom. 9. 16. but also much to oppose and resist it 2 Cor. 10. 5. So that in the first instant of his conversion and untill a new heart be given him and the seeds and habits of saving graces infused in him he is wholly passive as to any actual influence upon the effect which is wrought Jer. 31. 33. for Paul here condescending upon the cause of their quickning doth pitch not upon their own free will in whole or in part but upon God only while he saith But God who is rich in mercy hath quickned us 5. This attribute of mercy in God whereby without any grief or perturbation of mind which accompanieth men in the exercise of mercy he hath a propension and inclination to do good to the sinfull and miserable so far as His wisdom seeth convenient is the only thing in opposition unto all that is in a mans self which moveth God to quicken and bestow grace upon dead and gracelesse sinners for the Apostle speaking of God's quickning of those Ephesians describeth Him from His mercy to shew it was not their worth but His own mercy which moved Him to quicken them But God who is rich in mercy hath quickned us 6. As God is rich and overflowing in the exercise of this attribute of mercy which will appear if we consider that there is no creature towards which He doth not exercise His mercy Psal. 104. 24. and that mercy is exercised not only without but also often contrary to the deserving of those upon whom it is exercised Ezek. 36. 21 22. so there is nothing wherein God doth more manifest the riches and abundance of His mercy than in the work of quickning dead sinners and of carrying-on the work of grace in them untill it be perfected in glory The misery Ezek. 16. 3 c. and bad deservings of the object Jer. 14. 7. the great good things which are bestowed upon those miserable objects Luke 12. 32. the course taken for satisfying divine justice that so those good things might be without wronging of justice bestowed Joh. 3. 16. and the multitude of sins which mercy covereth in those objects not only before their conversion Isa. 55. 7. but also after it Prov. 24. 16. All these and many considerations besides these do manifest God to be rich in mercy in quickning of dead sinners But God who is rich in mercy hath quickned us 7. The highest cause which moveth God to manifest this His rich and special mercy upon any of lost mankind and from mercy to quicken them and bestow His saving graces on them was His love towards them which is no other than His will and resolution to impart those good things unto them together with His hearty acquiescence in the thing as that wherewith He is well pleased He did it because He would do it resolved to do it and had pleasure in the doing of it for saith he God who is rich in mercy for His great love hath quickned us 8. As God's love towards those whom He converteth doth not begin when they are converted but is of a more ancient even an eternal rise chap. 1. 4. So it is not an ordinary but a great love wherewith He loveth them The infinit distance betwixt Him and them Psal. 8. 4. His loving them when they were yet enemies Rom. 5. 8. the great things bestowed by His love Rom. 5. 6 7 8. and His unchangeablenesse in His love even notwithstanding of great provocations to the contrary Psal. 89. 33. All these and many besides these do abundantly declare that this love is a great
wonderfull and matchlesse love for saith he For His great love wherewith He loved us 9. The Lord hath love to the Elect even when they are children of wrath and liable in the course of justice to the stroke of His vindictive anger for although God could not with safety of His own justice bestow Heaven upon them when they were actually such yet nothing hindereth why He might not love them being such that is have a will and fixed resolution even when they were liable unto wrath to bestow Heaven upon them having first from that same love given His own Son to deliver them from that state of wrath that so what eternal love had resolved to give them might be actually bestowed upon them without doing injury to divine justice for ver 3. he sheweth they were children of wrath and here that God loved them and both these before He quickned them Wherewith He loved us saith he even in the by-past time 10. The doctrine of our natural misery and spirituall death through sin is a lesson most necessary to be learned which we have no great pleasure to learn and which we are prone to forget as to a deep and lively impression of it even when it is learned for the Apostle's repeating this doctrine almost in the same words by which he had expressed it ver 1. doth hint at all these Even when we were dead in sins saith he 11. There is no application of the doctrine of God's mercy in order to our delivery from sin and misery except the doctrine of sin and misery be first applied and taken with for Paul being to apply God's mercy in quickning sinners unto himself and his country-men the believing Jews he doth first apply the doctrine of natural sin and misery unto them while he doth now speak of himself and the Jews also whereas ver 1. he spoke of the Gentiles only as appeareth by the change of the person Even when we were dead in sins hath quickned us 12. Whatever a man be before his conversion as to the point of civility and right use of his natural parts yet he is looked upon by God when He cometh to quicken him as one dead in sins who can neither help himself nor merit help at God's hand for therfore doth the Apostle assert that they were dead in sins immediatly before yea and in the act of God's quickning of them while he saith Even when we were dead in sins He hath quickned us 13. The state of grace which sinners dead by nature are brought unto at their conversion and wherein they continue untill death is a state of life the sentence of eternall death which they were liable unto ver -3. being taken off Rom. 8. 1. there being also new principles and powers infused in them at their effectuall calling whereby they are enabled to do those actions of a spiritual life Ezek. 36. 26 27. which powers are also continually actuated and excited to their work by renewed influence from the Spirit of God Philip. 2. 13. and accompanied oftimes in their actings with assurance of God's love Rom. 8. 16. peace of conscience Rom. 5. 1 2. and joy unspeakable and full of glory 1 Pet. 1. 8. whereby also they have not only a right unto Joh. 3. 16. but also the first fruits and begun possession of eternall life Joh. 17. 3. for the Apostle expresseth God's bringing them to and continuing them in the state of grace by His quickning of them hath quickned us saith he 14. Though love and mercy in God do set Him on work to quicken dead sinners yet this work cannot be brought about or accomplished without the intervention of Christ's merit and intercession who behoved to satisfie divine justice and thereby acquire unto us those things which love and mercy had prepared for us Isa. 53. 5. seing they were all lost in Adam Rom. 5. 15 16. and who being now exalted doth also apply them to us Act. 5. 31. for notwithstanding of what was said ver 4. of God's mercy and love as the inward impulsive causes moving God to quicken them yet the Apostle here sheweth that their actual quickning had a necessary dependance upon Christ's merit and mediation while he saith He hath quickned us together with Christ. 15. That Jesus Christ behoved of necessity to strike-in with His merit and mediation hereby to acquire and apply saving grace and salvation unto us doth in nothing hinder but that notwithstanding our compleat salvation from the first step unto the last doth wholly flow from God's free grace seing it was of grace that the Father did send the Son to die for us Joh. 3. 16. It was of grace that the Son did undertake Joh. 15. 12 13. And it is no lesse grace that what He did or suffered should be accepted in our name Rom. 3. 24 25. So that all is of grace and free good-will as to us for the Apostle having pointed at the necessity of Christ's mediation in order to their quickning doth presently adde as in a parenthesis by grace are ye saved 16. There is an infallible connexion betwixt converting grace and salvation so that all those who are now converted and quickned shall be undoubtedly saved for what the Apostle calleth quickned in the former part of the verse he calleth saved in the close so that he taketh the one for the other He hath quickned us By grace are ye saved Vers. 6. And hath raised us up together and made us fit together in heavenly places in Christ Jesus HEre are the other two branches of their delivery to wit first The raising of their bodies at the last day for their spiritual resurrection from the death of sin to newnesse of life was mentioned ver 5. Secondly Their glorification in Heaven both which are yet to come 2 Tim. 2. 18. Mat. 25. 34. And yet he speaketh of them as already past when the Father raised and glorified Christ because seing Christ in His resurrection and entering of heaven did sustain a publick person representing all the Elect as their Head and Atturney-generall Job 10. 15. Therefore He was judicially looked upon by God in those actions as if all the Elect had risen when He rose and taken possession of Heaven when He did enter it Hence it is that in the close of the verse it is added in Christ to shew we are not yet raised and glorified in our own persons but in Christ our Head And the Spirit of God doth choose to set forth their future resurrection and glorification by shewing these are already accomplished in Christ their Head rather than by saying God shall raise them up and glorifie them that he may with one and the same labour point out the dependencie which their resurrection and glorification have upon Christs as the effect upon the cause the thing promised upon the pledge thereof as also the undoubted certainty that those shall come to passe a certainty greater than that of a simple prediction and
it is called the middle wall of partition or of a hedge and stone-wall for the Original signifieth both with an eye questionlesse to to the wall which was in Solomons Temple between the court of the People and of the Gentiles which hindered all manner of passage sight or communication betwixt them Ezek. 42. 20. So the meaning is that in order to this union He did abolish the legall ceremonies whereby the Jews were distinguished from the Gentiles as two houses by a mid-wall going betwixt them or as an inclosed Garden is separated from an out-field by an hedge or dyke of rough stones ver 14. Secondly He did abolish the enmity by which enmity is meaned the same ceremoniall Law and that chiefly because it was the occasion of a perpetuall standing strife betwixt Jew and Gentile while the Jew reproached the Gentile with uncircumcision and neglect of Gods worship Act. 10. 28. the Gentile again reproached the Jew with circumcision and the rest of these Legall rites which they judged unreasonable irreligious and absurd Esth. 3. 8. although those ceremoniall rites may be also called enmity with relation to God in so far as the practising of them by the Jews was a real testimony and confession of their own guilt and the enmity which was betwixt them and God See Collos. 2. 14. And His withholding them from the Gentiles was an evidence of His displeasure and enmity against them Ps. 147. 20. and here the Apostle expresseth the way how Christ did abolish that enmity or these ceremoniall rites to wit in His own flesh that is by His death which He suffered in His flesh or humane nature 1 Pet. 3. 18 Thirdly he expoundeth what he meant by the mid-wall and the enmity which Christ abolished even the Law of Commandments in ordinances The first of which words is more general to wit the Law as comprehending according to the custom of the Hebrew language all Doctrine revealed to the Church Psal. 19. 7. and this is astricted by the second word which is more speciall to wit Commandments signifying that Doctrine only which commandeth what should be done and forbiddeth what should not be done and both those are astricted by the third which is yet more special to wit Ordinances whereby are meaned those Commandments only which did relate to Gods externall worship and were prescribed by God as so many types and shadows of Christ to come and of those good things which were purchased by Him Heb. 9. 9 10. So that the Law and Commandments were only abolished as to that part of them which was contained in those Ordinances ver 15 From ver 14. Learn 1. Every man by nature in himself and without Christ is at war and enmity with God with His Church and chiefly those in the Church who are truely regenerate he cannot be subject unto the Law of God Rom. 8. 7. And as therefore he hateth the Law-giver and those who yeeld obedience to His Laws So he is under the Law-givers curse Gal. 3. 10. for while the Apostle speaketh of making those Ephesians nigh to God and His Church by Christ he saith Christ was their peace which implyeth that their distance from those consisted in hatred of and enimity against them for he is our peace saith he 2. This enmity chiefly which is between God and fallen man was irreconciliable and impossible to be removed except Jesus Christ that great high Priest and Prince of Peace had shed His bloud and suffered death by the merit whereof as He hath given satisfaction to a provoked God Eph. 5. 2. So by the efficacy and vertue thereof He subdueth that rebellious disposition against God which naturally is in us Rom. 6. 6. and maketh us accept the offer of friendship and reconciliation with God and yeeld our selves servants to righteousnesse unto holinesse Acts 5. 31. and so upon both hands He maketh peace for saith he He is our peace to wit by His bloud spoken of in the preceeding verse 3. The uniting of both Jew and Gentile in one Church is a branch of that peace which Christ hath purchased with His bloud And that not only because their actuall union was according as God in His wise counsel had decreed to follow upon Christs death and not to go before it See upon Gal. 3. vers 14. Doct. 4. but also in order to this union the Law of ceremonies behoved to be abolished See Doct. 5. and this called for Christs death See vers 15. Doct. 4. for the Apostle having asserted that Christ was their peace by His bloud he giveth this as an instance or effect of His so being Who hath made both one 4. From the Apostles designing the ceremoniall Law by a metaphor taken from houses divided by a mid-wall or from an orchard garden or inclosure separated from the out-field by a dyke or wall of rough stones We learn several things relating to the nature use and duration of the ceremoniall Law which are the grounds of the similitude And first as a wall is builded by the owner of the inclosure So the ceremonial Law was of Gods own appointment who only had power to choose what part of the world He thought fit to be an inclosure for Himself Deut. 32. 8. and to appoint these means and ordinances whereby He would have them inclosed and separated from others Exod. 25. 40. Secondly as a rough wall is made up of so many hard unpolished stones not covered over with lime or plaister So the ceremoniall Law consisted of many Ordinances Heb. 9. 10. and those very difficult to be obeyed and an untolerable yoke Act. 15. 10. Thirdly as a wall or hedge incloseth a peece of ground for the owners special use which therefore is more painfully manured and separateth that inclosure from the out-field which lyeth about it So the ceremoniall Law did serve to inclose the people of Israel as the Lords own garden and vineyard for bringing forth fruit unto Himself Isa. 5. 7. and to separate them from all the world besides Deut. 4. 7 8. as being a worship wholly different from and contrary unto the superstitious rites and worship used among the Gentiles Deut. 12. 2. and containing strict injunctions unto the Jews to avoid all conformity with the Gentiles in their garments Num. 15. 38. cutting of their hair Lev. 19 27. and such like Fourthly as a rough wall is but weak and ruinous as not being built with cement or morter to make it strong and therefore but to endure for a season untill the owner think fit to enlarge his inclosure and take-in more of the open field So the ceremoniall Law was not to last for ever but only for a time untill Christ should come in the flesh and take in the Gentiles within the inclosure of His Church who were before an open field not possessed nor manured by Him after which there was no further use of the mid-wall And hath broken down the mid-wall of partition between us saith he meaning
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
captivity captive and gave gifts unto men THe Apostle secondly in this first branch of the second generall argument for union from the diversity of gifts doth confirm from Psal. 68. 18. what he presently said that Christ is the author and bestower of all graces and gifts with their different measures In which place of the Psalm David doth look through the ark a type and shadow to Christ the substance and in a prophetical way speaking of things to come as already past to point-out the certainty of their performance he doth foretell that Christ should in a triumphant manner ascend up on high or unto the heighest heavens See ver 10. and that at and by vertue of His ascension He should first lead captivity captive that is as he had upon the crosse foiled His many enemies and begun to triumph over them Col. 2. 15. So in His ascension He should continue the triumph evidently declaring that He had given a totall rout to all the spiritual enemies of His Church and Kingdom The expression used to set forth this purpose hath in it an allusion to conquerors who in their triumphing solemnities used to drive their captive enemies before their own triumphant chariots See this expression used in the same sense Judg. 5. 12. And secondly following the same allusion to triumphing conquerors who used to divide and scatter the spoil and other magnificent gifts among the applauding Citizens and Souldiers he sheweth that Christ should at and by vertue of His ascension pour-forth and distribute a large measure of gifts and graces upon His Church and severall members thereof which prophesie the Apostle citing the place with some variation of the words but keeping close to the sense and purpose doth shew was now fulfilled by Christ and consequently that Christ is the bestower of all graces and gifts with their different measures as was affirmed ver 7. Doct. 1. Ministers ought to hold forth nothing for truth or presse nothing as duty upon the Lords people but what they may confirm and prove to be such from the authority of God speaking in Scripture yea and it is their duty sometimes to bring forward their proof by making expresse mention of it for thus doth Paul confirm what he spake ver 7. by a testimony cited from the Psalms Wherefore he saith that is David or the Spirit of God speaking by David saith 2. As there was much of Christ revealed in the Scriptures of the Old Testament though but darkly and under a vail of types and ceremonial shadows So He was revealed and spoken-of in those Scriptures as true God and Jehovah for that which is said Psal. 68. was spoken of God even Jehovah as appeareth from ver 4. and all alongst which Paul sheweth here was fulfilled in Christ Wherefore be saith he hath ascended c. 3. Though the very words and phrase of Scripture are much to be thought of and closely adhered unto so far as is possible lest by our unnecessary casting of Scripture-purpose in an affected strain of words unknown to Scripture we lose at length the purpose with the words 2 Tim. 1. 13. Yet the sense and meaning of Scripture is mainly to be sought-after and kept in remembrance so that though we do not call to mind the very words of such a Scripture but only the sense meaning and purpose of it we may draw comfort or information from it or make use of it otherwayes for the Apostle here as oft elsewhere doth not so much adhere to the precise words as to the sense of that Scripture which he cites in so far as where in the Psalm it is said Thou hast ascended and received gifts for men to wit He received them to be given to men it is here When He ascended and gave gifts unto men 4. Our Lord Jesus Christ having finished the work which was given Him to do on earth Joh. 17. 4. did locally ascend unto heaven carrying His humane nature up thither Act. 1. 9. 10. that so He might be exalted in that glory which He had before the world was Joh. 17. 5. and take possession of heaven in our name Eph. 2. 6. and there prepare a place for us Joh. 14. 2. for saith he When He ascended up on high 5. As Christ did engage in a warfare on our behalf with many strong and potent enemies to wit the devil the world sin death and hell So He hath carried the day of all and gained an absolute compleat victory over all in so far as though the Godly must have a battel with these Eph. 6. 12. yet Christ the Head of Believers is now above the reach of hazard from enemies and consequently Believers in their Head yea and they themselves are above all hazard also in so far as all their enemies cannot mar their salvation Rom. 8. 35 c. Sin and Satan doth not reign in them Rom. 6. 12 14. death hath lost its sting towards them 1 Cor. 15. 55. and become a passage unto life Philip. 1. 23. for by this captivity which Christ led captive is meaned not those whom He delivered from captivity but whom He fought against brought in captivity and triumphed over even all His and our spiritual enemies He led captivity or a multitude of captives captive 6. The constant opposition which Satan raiseth against the Church and Kingdom of Christ doth not so much flow from any principle of hope in him to prevail in that wofull work as from his inveterate blinded malice against the salvation of sinners so that he cannot but malign and oppose it though he know he cannot mar it for at Christs ascension he could not but know that by all his malicious cruel actings against Christ he had effectuate nothing but his own eternal shame and confusion seing that Christ did thereby openly declare He had led captivity captive 7. As those for whom Christ did purchase any good or advantage by His death and did manifest His purchasing good for them by His ascension were men and not devils So not only saving graces which are given to the Elect only but also common gifts are a part of His purchase which are given sometimes to reprobates for the good and edification of His Church Matth. 7. 22 23. for both these are comprehended here under gifts which being purchased by His death He did at His ascension in a larger measure than formerly give unto men and to men indefinitly even to rebels Psal. 68. -18. Vers. 9. Now that he ascended what is it but that he also descended first into the lower parts of the earth THe Apostle doth thirdly comment upon and apply the cited testimony And first he sheweth what Christs ascending unto heaven to wit by His own divine power otherwise the Apostle's inference in this place should not hold did presuppose as necessarily foregoing even His previous humiliation and abasement in all its steps expressed by His descending to the lowerparts of the earth where the lower parts are to be
for her advantage Prov. 8. 30. with Gal. 2. -20. not for what is hers but for her self Hos. 14. 4 and not in words only but in deeds also testifying His love by the effects Joh. 15. 13. and in the constancie of His love who loveth whom He loveth unto the end Joh. 13. -1. even notwithstanding of their infirmities Psal. 89. 30 33. such ought the husband's love to be Doct. 1. Though husbands are not to suffer their wives to exercise dominion and authority over them that being contrary to the Ordinance of God and the good both of husband and wife ver 22. 23. yet seing the nature of men and of husbands in particular with relation to their wives are sufficiently bent of their own accord to exercise any power and authority they have and rather to exceed their due than to keep within it therefore neither ought they themselves so much to mind their power neither is it so necessary for them to be minded thereof by others as to be carefull how to use their power and authority well and as it ought for therefore the Apostle though he commanded the wives to submit yet he doth not expresly bid the husbands rule over their wives but husbands love your wives as thinking it more fit to let them understand how to use their power well than to stir them up to the exercise of it 2. The great and main duty which an husband as an husband ought to learn and so learn as to practise it is love to his wife and so to love her as to make love kyth in all his deportment towards her and in all those other duties which he oweth to her this being that one thing in the husband which sweetneth the yoke of subjection laid upon the wife giveth her courage under it and maketh her willingly submit unto it when it receiveth such a sweet return from her husband for Paul doth hold forth this as the husbands great lesson and the sum of all his other duty Husbands love your wives 3. There is no husband whatever he be for birth parts authority or power who is not tyed to love his wife and to evidence his love to her in all those duties mentioned in opening up the Text for he speaketh indefinitly unto all Husbands love your wives 4. Neither is there any wife to whom all those duties flowing from the fountain of love are not due by her husband No meannesse of birth Esther 2. 17. no personall infirmity 1 Sam. 1. 5. adultery being excepted Matth. 19. 9 nor frowardnesse of nature Joh. 19. 17. do prejudge her of them for he speaketh indefinitly also of the wives Husbands love your wives 5. Though it concerneth husbands and wives and others also who are tied together by mutuall relations as masters and servants parents and children to take some sort of inspection one of another lest any of their relations come short of their duty 2 King 5. 13. yet it concerneth every one most to make conscience of his own duty not only to God but also to his relations and that as for other reasons so for this There can be no greater encouragement to stir up his relations to make conscience of their duty to him for he commandeth every one to mind their own duty most the wives to submit themselves the husbands to love their wives and so in the rest 6. As Jesus Christ hath deigned Himself to undergo the relation of an husband to His Church So this and those other relations taken on by Him are not empty titles He doth the duties which all such relations do bind to even to the utmost And particularly He is such an husband that for love to His Church and all other duties flowing from love He is exemplary unto all other husbands seing greater love hath no man than this that a man lay down His life for His friends Joh. 14. 13. for as Paul implyeth here and in the verses following that Christ is the Churches husband so he holdeth forth His love as a pattern to be imitated by all Husbands love your wives even as Christ also loved the Church 7. The love which a husband carrieth to his wife ought to be founded not upon beauty riches health or any such thing only which is subject unto decay but also and principally upon that unchangable foundation of the love of Christ unto His Church which is here held forth not only as a pattern but as an argument also and the reason wherefore husbands ought to love their wives even as Christ also loved the Church 8. As those whom Christ doth love with a speciall love are only His that is real Believers who are subject to Him ver 24. So Jesus Christ did give Himself to death not for all and every one Joh. 17. 9. but only for His Church which is His All and consisteth of some of all Nations and of all ranks in the world in which respect only Christ is said to have died for all 1 Tim. 2. 6. for Paul astricteth both His love and His death to the Church As Christ also loved the Church and gave himself for it See some further Doctrines gathered from the like words ver 2. Vers. 26. That he might sanctifie and cleanse it with the washing of water by the word HE insisteth upon this excellent pattern of love by shewing two ends why Christ from love did give Himself for His Church The first whereof is attained in the present life and expressed in this verse to wit that He might sanctifie those for whom He gave Himself Which sanctifying work as it is here taken doth comprehend that whole complex businesse of translating the Elect from the state of sin and death to the state of grace and life even our regeneration justification and the gracious change of our dispositions or sanctification strictly so called as Joh. 17. 17. which he calleth a cleansing of us expressing the manner how Christ doth sanctifie His Church even by doing away the guilt of sin or obligation to wrath because of sin in justification Rom. 8. 1. and the filth power and activity of sin in the renovation of our natures after His own Image Rom. 6. 14. which cleansing work is here described from the externall means and instruments by which Christ doth cleanse His Church and make application of the vertue and power of His death and sufferings in order to that end And those are 1. the Sacrament of Baptism called the washing of water because of the externall rite and element used in that Sacrament and cleansing is ascribed to this washing not as if there were any vertue bestowed upon the water by God whereby grace is conferred and really wrought 1 Pet. 3. 21. but because though it be God alone who wholly and effectually doth sanctifie and cleanse us 1 Cor. 3. 7. yet this Sacrament as also the other are made use of by Him not only to represent Christ and those gracious saving works of His 1 Corinth
Truths or at least if they erre of humane frailty and not obstinately or avowedly for the Churches of Galatia had made a grievous revolt even from a fundamental Truth ver 6. and chap. 3. 1. and yet because they were rather through frailty seduced by others than active seducers of others therefore he useth much meeknesse and moderation towards them allowing them the name of Churches and exercising his Apostolick care towards them as a part of his charge and thereby keeping communion with them as with Churches which were sickly and under cure Unto the Churches of Galatia which Truth makes nothing against our separation from the Church of Rome as being after much pains taken in order to their reclaiming and not untill we were driven to it by persecution besides that the Romish Church had erred in the foundation obstinately and avowedly Vers. 3. Grace be to you and peace from God the Father and from our Lord Jesus Christ. HEre is the Salutation wherein he wisheth unto them God's gracious favour and good-will whereby He is well-pleased with the Elect in and for Christ Rom. 3. 24. and Peace that is first Peace of conscience and with God Rom. 5. 1. Secondly peace with the creatures as with the Angels Col. 1. 20. with the Godly Isa. 11. 9. with our selves all within us being conform to the rule of the renewed mind Rom. 8. â—1 and in some respect with our enemies Prov. 16. 7. and with the beasts of the field Hos. 2. 18. Thirdly Prosperity and good successe Psal. 122. 7. All which he seeketh from God the Father as the fountain of Grace and from Jesus Christ as the conduit or pipe to convey Grace from the Father unto us Job 1. 16. Doct. 1. God's gracious favour and good-will is to be sought by us in the first place whether for our selves Psal. 4. 6. or others that being a most discriminating mercy betwixt the Godly and the wicked Ephes. 1. 6. and a mercy which of any other bringeth maniest mercies alongst with it Psal. 84. 11. Yea all things are mercy to a man who hath obtained that mercy Rom. 8. 28. for the Apostle wisheth for Grace unto them first Grace and peace 2. Peace also is to be sought even Peace with God Peace with the creatures together with prosperity and good success but withall Peace is to be sought after Grace and not to be expected before it Peace without Grace is no Peace there can be no peace with God no sanctified peace with the creatures nor sanctified prosperity or successe to our undertakings except through Jesus Christ we lay hold on God's favour and grace Yea there is no peace to the wicked saith my God Isa. 57. 21. Thus the Apostle wisheth unto them also Peace but so as it flow from Grace Grace and Peace 3. Grace and Peace are such as we cannot acquire unto our selves by our own industry or pains they come from God are to be sought from Him and His blessing is more to be depended upon for attaining of any thing which cometh under the compasse of Grace and Peace than our own wisdom industry or diligence So Paul seeketh Grace and Peace from God the Father 4. Whatever favour we seek from God we are to seek it also from Jesus Christ as Mediator for He hath purchased it Eph. 1. 7. He is appointed Lord of His own purchase to bestow all Act. 5. 31. and there is no coming to or trysting with the Father but in Him Joh. 14. 6. Thus Paul seeketh Grace and peace from our Lord Jesus Christ. 5. They to whom Grace and Peace belong are such as acknowledge Christ for their Lord to command and rule them and do yeeld subjection to Him in their heart and life for while the Apostle wisheth Grace and Peace to them he doth lead them to thoughts of Christ's Soveraignity he himself taking Him up as Lord and holding Him forth so unto others From our Lord Jesus Christ. Vers. 4. Who gave Himself for our sins that He might deliver us from this present evil world according to the will of God and our Father THe Apostle having but mentioned Christ ver 3 that he may in the very entry draw the minds of these Galatians from off their errors and superstitions to imbrace Him as one in whom is fulnesse of sufficiency for the redemption and justification of lost sinners doth describe Him from one eminent action of His whereby as the great High-priest over the House of God Heb. 10. 21. He did offer up Himself Soul Isa. 55. 10. and Body Heb. 2. 14. by death upon the Crosse Joh. 19. 17 18. that He might expiate and take away Joh. 1. 29. the sins of the Elect Joh. 17. 9. and that hereby He might deliver them from this present evil world or from the sin misery and cruelty of wicked men in the world who get the name of world 1 Joh. 5. 19. and all this He did in obedience to His Father's will who had fore-ordained this to be the only way of bringing lost sinners to Heaven Heb. 10. 8 9. Doct. 1. The lively impression of Christ's worth and excellency doth ordinarily so fill the hearts of those who know Him and have tasted how gracious He is as there will be a readinesse upon any occasion of mentioning Him to breakforth in His commendation for such is the constraining power of love on Paul's heart that usually he doth not so much as make mention of Him but presently he must extoll and at large commend Him so doth he in this verse Who gave himself c. which his attainment should be our aim and his practice our copie 1 Cor. 11. 1. 2. The well-grounded knowledge of what Christ is to us and hath done for us together with the frequent remembrance of it is a soveraign Antidote against all those Errors and Superstitions which tend to draw us from Christ either in part or in whole and that both to prevent them and to purge us from them He is that Sun of righteousnesse Mal. 4. 2. the arising whereof doth easily dispel and scatter all those fogs and mists Act. 19. 18 19 20. for Paul in order to this end doth in the very entry hold forth what Christ had done for them Who gave himself c. saith he 3. So deep and deadly was the guilt of sin Gal. 13. 10. So exact was the justice of God and so unalterable was His faithfulnesse in executing the judgment which was denounced for sin Gen. 2. 17. that there was no delivery to the Elect from it without the payment of a ransom and satisfaction for the wrong done by sin to the provoked justice of God for Christ gave himself for our sins that is a propitiation for them 1 Joh. 2. 2. and to cleanse us from them 1 Joh. 1. 7. 4. Nothing lesse could be a satisfying ransom to the Father's justice than the offering-up of Jesus Christ the holy harmlesse and spotlesse Lamb of God both in Soul
and Body as a Sacrifice by death upon the Crosse. The wrong was infinit Gen. 39. 9. and so must the price be even no lesse than the Bloud of God Act. 20. 28. Who gave himself for our sons 5. Such was the desire which Jesus Christ had to the salvation of lost sinners Prov. 8. 31. such was His care to perform what He had undertaken to the Father and what was fore-told of Him in Scripture Psal. 40. 7 8. that willingly and of His own accord without any constraint except that of love Joh. 15. 13. He did offer up himself a Sacrifice to satisfie provoked justice for He gave himself for our sins saith Paul 6. They for whom Christ did give Himself upon the Crosse are also delivered by Him from this present evil world which Christ doth not by taking them presently out of this world by death or otherwise Joh. 17. 15. But first by renewing their natures and so separating them from the condition of unregenerate men who are called the world 1 Joh. 15. 19. And secondly by guarding them against those baits and snares of sinfull temptations which are mainly prevalent in the men of this world 1 Joh. 2. 16. Thirdly by defending them so far as He seeth conducing for His own glory Psal. 76. 10. and their good Psal. 84. 11. from the malicious cruelty of wicked men of this world Psal. 105. 14. And lastly by taking them at the close of their time 2 Cor. 5. 1. from Earth to Heaven that they may be for ever with Himself Joh. 14. 3. for He gave himself that He might deliver us from this present world Doct. 7. So much do wickednesse and wicked men abound in the world Gen. 6. 5. so many are the snares and temptations to sin and wickednesse which are in it 1 Joh. 2. 16. so many also are the crosses and calamities which godly men may resolve to meet with while they are in the world Psal. 34. 19. that though the world simply in it self and as it speaketh our duration and abode in this life all the dayes of our appointed time be not evil but distinguished from evil Joh. 17. 15. Yet for those causes and in those respects the present world is an evil world for so it is here called 8. That any of lost mankind in whom by nature sin doth reign should have their natures renewed the power of sin in them mortified and so themselves delivered from this present evil world it was necessary that Christ should offer up Himself for as life eternal so also God's Image and Holinesse was forfeited by Adam's fall unto all his posterity 1 Cor. 15. 21. and so behoved to be purchased by Christ's death before ever we could attain unto it Heb. 9. 14. for saith the Apostle He gave himself that we might be delivered from this present evil world 9. This evil world wherein so much wickednesse so much misery and so many wicked men abound is but present not lasting transient not continuing it is hastening to its end Rom. 8. 19. and at last shall be consumed with fire 2 Pet. 3. 10. and a new World new Heavens and a new Earth are to succeed unto it wherein shall dwell righteousness 2 Pet. 3. 13. for he calleth this a present world importing that there is another to come 10. That Jesus Christ did offer up Himself in satisfaction to provoked Justice for the sins of the Elect was a thing decreed and appointed by the Father which as it speaketh the Fathers unspeakable love unto lost sinners Joh. 3. 16. so it sheweth the ground whereupon the satisfaction given by Christ is accepted for those who by faith lay hold on Him Joh. 6. 39 40. it was so transacted betwixt the Father and the Son even that He should give himself for our sins according to the will of God to wit the Father for when God is opposed to Christ then God signifieth the Father Yet so as the other two Persons of the Godhead are not excluded as is noted upon Ver. 1. Doct. 6. 11. By reason of this satisfaction given by Jesus Christ to provoked justice for our sins God who was before a consuming fire to sinners Heb. 12. 29. a strict sin-pursuing Judge Exod. 34. 7. becometh now our Father for justice being satisfied and that satisfaction laid hold upon by faith Rom. 5. 1. the enimity ceaseth and we become children yea heirs and joynt-heirs with Christ having received the Spirit of adoption whereby we cry Abba Father Rom. 8. 15 16 17. This is imported while it is said According to the will of God and our Father Vers. 5. To whom be glory for ever and ever Amen HEre is the close of the Salutation in which by holding forth his own practice for an example he comprehendeth the duty of the Redeemed they are to ascribe lasting glory and praise to God the Father for His good-will to this work of our Redemption by Jesus Christ. Doct. 1. As God in this great work of our Redemption by Jesus Christ hath made the glory of almost all His Attributes especially of His Justice as to Christ Rom. 8. 32. of His Mercy as to us Eph. 1. 7. and consequently of His infinit Wisdom 1 Tim. 1. 17. to kyth and shine forth So it ' is the duty of the Redeemed and such a duty as useth willingly to flow from the very making mention of that so excellent a Work in a heart duely affected with the worth thereof even to acknowledge that glory of His which is manifested therein and to wish that His glory may be set forth more and more both by our selves and others and this not only by speaking to the commendation of His Glory and Greatnesse Psal. 145. 5 6. but by making our whole life and conversation to be nothing else but a testimony of our thankfulnesse to Him 2 Cor. 5. 15. for the Apostle having mentioned that great Work ascribeth glory to God as God's due and his own duty To whom be glory 2. This duty of ascribing glory to God for the great and excellent work of our Redemption is such that it can never be sufficiently discharged there is no lesse required than a succession of Ages to Ages yea and Eternities leisure to ascribe glory to God for so much is imported while he saith To whom be Glory for ever and ever 3. The Glory of the Redeemer and of God who sent His Son to do that Work shall be the long-lasting and never-ending song of the Redeemed-ones through millions of imaginable ages even to all eternity so much doth the word rendered for ever and ever bear for it signifieth to ages of ages or innumerable ages 4. Our praise and thanksgiving to God must not be formal or verbal only Mat. 15. 8. but ought to be fervent and serious as proceeding from the most intimate affection of the heart Luk. 1. 46 47. signified by the word Amen that is Let it be so an earnest wish Vers. 6. I marvel that ye