that not only the weak and infirm but even those who are strong and richly endued both with grace and parts will sometimes be corrupted by it It is usual for us unawares to esteem of such as of somewhat more than men and being once that far engaged in our esteem of them we do not so narrowly examine their actions as we would of other men Hence all is taken for current that cometh from them thus not only the vulgar Jews but even Barnabas himself an eminent Apostle Act. 13. 1 2. was carried away with Peter's bad example And the other Jews dissembled likewise with him insomuch that Barnabas was carried away with their dissimulatiâ—n and ver 14. his example had a kind of compulsion in it towards the Gentiles to make them do as he did Why compellest thou the Gentiles to live as do the Jews 7. A speat and inundation of evil examples though even held forth by private Christians especially if they be otherwise pious is so impetuous and of such force to carry others along in their practice with it that even the very best of men can very hardly stand out against it for Barnabas his dissimulation is ascribed not only to Peter's bad example but also if not mainly to that influence which the evil example of these other Jews had upon him And the other Jews dissembled likewise insomuch that Barnabas was carried away with their dissimulation 8. It is of great concernment unto all Superiours and chiefly those who are eminent for piety and parts to take diligent heed left they give bad example unto others and this not only because of what is partly expressed in the two former Doctrines but also because the sins of others which are occasioned by the evil example of any will be justly charged upon him whose bad example they do follow for the dissimulation of the Jews and Barnabas is mentioned as an aggravation of Peter's sin which had such dreadfull consequences And the other Jews dissembled likewise Vers. 14. But when I saw that they walked not uprightly according to the truth of the Gospel I said unto Peter before them all If thou being a Jew livest after the manner of the Gentiles and not as do the Jews why compellest thou the Gentiles to live as do the Jews SEcondly The Apostle enlargeth what he said ver 11. of his withstanding Peter shewing that when he had perceived they walked not uprightly or with 〈◊〉 streight foot according to the sincere Doctrine of the Gospel without more ado he did openly fall upon Peter whose example had given the occasion of that 〈◊〉 unto all the rest and the fault which he chargeth hiâ— with and that which did aggrege his sin most was th 〈…〉 by his example he did constrain the Gentiles as they would not have been cast out of Peter's fellowship and of the Church to observe the Ceremonial Law of Moses as the Jews did the iniquity whereof he shewe 〈…〉 in this that Peter himself who was a Jew and so mo 〈…〉 bound to observe the Ceremonial Law which was giv 〈…〉 not to the Gentiles but to the Jews had cast off th 〈…〉 yoke and lived after the manner of the Gentiles as 〈◊〉 clear from ver 12. and therefore there was no reason 〈◊〉 it that he should inforce that yoke upon others Doct. 1. The multitude of those who swerve from Truth should not make Truth the lesse lovely unto or blunt the edge of others in the defence of it against Error Though Truth should be deserted by all except one only it is worthy to be owned stood to and defended by that one and this against all who do oppose it for though Peter the other Jews Barnabas and all did dissemble and halt from the Truth Yet Paul alone doth stand for it And when I saw that they walked not uprightly according to the Truth I said unto Peter c. 2. It is the duty of all professors to walk so both in the matter of opinion and practice as is suitable unto and well-agreeing with the sincere Truth of God held out in the Gospel even so as that in opinion they hold nothing which is though but indirectly contrary to that Truth or in practice act nothing which may reflect upon that Truth and when they halt or walk not with a streight foot in either of those they are blame-worthy for the fault of Peter and the rest for which they are here reproved was That they walked not uprightly or with a streight foot according to the truth of the Gospel Their practice and their opinion concerning the lawfulnesse of gratifying the Jews in the present businesse did indirectly at least contradict and reflect upon that great Gospel-truth about the abrogation of the Ceremonial Law 3. When many are guilty of one and the same sin the Minister of Jesus Christ ought to reprove wisely and without respect of persons making the weight of the reproof light upon them as they have been more or lesse accessory to the sin for because Peter's example had been the occasion of sin to all the rest Paul directeth the reproof to him by name and this before the rest that they might see themselves indirectly at least reproved also for following this bad example I said unto Peter before them all 4. Though private sins which have not broken forth to a publick scandal of many are to be rebuked in private Mat. 18. 15. Yet publick sins are to receive publick rebukes that hereby the publick scandal may be removed and others may be scared from taking encouragement from those sins to do the like 1 Tim. 5. 20. Thus because Peter did sin publickly before all Paul by way of reproof said unto Peter before them all 5. Though the binding power of the Ceremonial Law was abrogated at Christ's death and the practice thereof in some things at least left as a thing lawful and in it self indifferent unto all for a time after that See ver 4. doct 1. Yet the observation thereof even for that time was dispensed with more for the Jews sake and was more tolerable in them who were born and educated under the binding power of that yoke than in the Gentiles to whom that Law was never given and so were to observe it or any part of it only in case of scandalizing the weak Jews by their neglecting of it Rom. 14. 20 21. This difference betwixt Jew and Gentile as to the practice of the Ceremonial Law is gathered from the Apostle's way of arguing with Peter from the lesse to the more If thou being a Jew livest not as do the Jews to wit in observing the Ceremonial Law why compellest thou the Gentiles to live as do the Jews Whereby he implyeth that the observation of these Ceremonies was more to be comported with in the Jews than in the Gentiles 6. It is a piece of unreasonable absurdity in a Minister for which he can give no accompt neither to God nor man to
his glorious inheritance 8. Though sanctification and holinesse do not merit this heavenly inheritance seing it cometh to us freely and as it were by lot as the word signifieth yet none have present right to it nor yet shall have possession of it afterwards but only the Saints even they who are renewed and inherently holy Without holinesse none shall see God Heb. 12. -14. for he saith it is an inheritance in the Saints that is whereof only Saints are possessors 9. That we know and acknowledge Christ aright it is necessary to perpend much and thereby endeavour to know how useful a person he hath been and is unto us what great rich and glorious things He hath purchased for us and doth preserve in heaven for our behoof for he mentioneth their knowing the hope of His calling as one end or part of that wisdom which consisteth in the knowing or acknowledgement of Him spoken of ver 17. That ye may know the hope of his calling c. Vers. 19. And what is the exceeding greatnesse of His power to us-ward who believe according to the working of His mighty power HEre is another of those ends for attaining whereof the Apostle would have this wisdom bestowed upon them even that they might know somewhat of that which they partake at least in this life to wit the greatnesse of God's power which He exerceth in and towards Believers in His bestowing upon them saving grace and carrying-on of that work in despight of men and devils from step to step until grace shall be crowned in glory and they actually installed in the possession of that rich and glorious inheritance and he representeth and describeth this power first from its greatnesse it is great and so great that sufficient words cannot be found to expresse the greatnesse of it it is superlative and hyperbolically great for so the word in the Original signifieth Secondly from the object towards whom this power is exercised to wit Believers And thirdly from the principle and fountain from whence this powerfull working floweth even God's own natural and infinit power which he describeth from two epithets It is mighty yea almighty so as nothing is too hard for it Gen. 18. 14 and it is a working power or efficacious in working and so as it cannot be resisted where it is imployed to work Isa. 27. 4. Doct. 1. So unworthy is any of the lost sons of Adam of this heavenly inheritance Eph. 2. -3. so great and insuperable are these difficulties which are in their way to it Eph. 6. 12. and so weak and impotent are they to get them overcome 2 Cor. 3. 5. that no lesse than the omnipotent power of God working omnipotently is required to make them meet for it and bring them to the actual possession of it and therefore only the consideration of this mighty power can answer those doubts wherewith sense of weaknesse and unworthinesse will furnish a man against the possibility of his ever attaining to it for what is here spoken of God's power seemeth to be subjoyned thereby to point forth the way how that rich inheritance is attained and to solve those doubts which they might have had against their coming to it And what is the exceeding greatnesse of His power 2. They and they only shall come to possesse this heavenly inheritance after time who partake of the working of His mighty power upon their hearts in time for having spoken of that rich and glorious inheritance he speaketh here of the exceeding greatnesse of His power towards those who believe whereby he sheweth not only how we come to that inheritance but also who those are who shall come to it 3. The power which God exerces in converting and carrying-on the work of grace to glory in the Elect is not only great but exceedeth all contrary power which might impede that work so that there is no power in the devil the world in sin nor death which this power doth not overcome yea nor any impotency in the Elect themselves which this greatnesse of power will not help and strengthen for he calleth it the exceeding greatnesse of His power 4. There cannot a more pregnant proof be given of God's omnipotent power in working than what He giveth in converting sinners from sin to holiness and carrying-on the work of grace in them against all opposition until they come to heaven The creation of the world and working of miracles is no more evident proof of His omnipotency in working than this is for he instanceth the exceeding greatnesse of His mighty power not in any â—f those things but in His working towards Believers Towards us who believe saith he 5. So averse are men by nature from believing in Jesus Christ for righteousnesse so great an enemy is Satan to the grace of faith above all other graces Luke 22. 31 32. that no lesse than the working of God's exceeding great and mighty power is required for working us up to the grace of faith and the exercise of it for his designing them by the name of Believers while he speaketh of the exceeding greatnesse of this power implyeth so much Towards us who believe 6. Those only are most fit to speak of God's powerful and gracious working in hearts who have found somewhat of that work in themselves such will speak both more confidently and more throughly of this work there being somewhat of God's work in hearts which cannot be so fully attained by meer reading or hearing except experience serve as a commentary to understand what is read and heard Psal. 34. 8. for therefore saith he not towards those who believe but Us who believe including himself to shew he spoke of this power not as a stranger to it but from experience that they might believe him the rather 7. This mighty power of God in its working towards Believers is extended unto all times without restriction unto any difference of time either by-past present or to come It hath wrought in their first conversion and bringing them to believing Joh. 6. 44. it doth work by preserving them in the state of grace Luke 22. 32. by actuating their graces in them Philip. 2. 13. and making them to grow Cant. 4. 16. and shall continue with them alwaies working until their graces be perfected and they compleatly glorified Philip. 1. 6. for he expresseth no difference of time wherein it worketh only that it doth work And what is the exceeding greatnesse of His power to us-ward who believe 8. God's omnipotent and efficacious power which belongeth unto Him naturally and essentially as He is God is not only the fountain and principle from whence His powerfull operation towards Believers doth flow but also the rule according to which He doth work so that He is not only omnipotent who worketh but also He worketh omnipotently and therefore irresistibly for saith he The greatnesse of His power to us-ward who believe is according to the working of his mighty power 9. Even those who
to a stately edifice founded upon Christ ver 20 21. And shewing they were a part of this building ver 22. Vers. 1. ANd you hath He quickened who were dead in trespasses and sins THe Apostle being yet further to establish those Ephesians in the doctrine of salvation by free grace in Christ and for this end to set forth the happinesse of that estate in which free grace had placed them sheweth the misery of their former estate before conversion even that they were dead not naturally but spiritually there being nothing of that spiritual life in them which consisteth in the union of the soul with God Joh. 5. 40. and in a vertue and power of the soul flowing from this union to do those things which are spiritually good and acceptable unto God Joh. 15. 5. even as the natural life consisteth in the union of the soul with the body whereby the man is inabled to move speak and do such other actions as are competent to that life so that their spiritual deadnesse doth speak a separation from God Psal 53. 3. and total inability to do any thing which is spiritually good Rom. 8 7. The efficient and formall cause of which death he sheweth to have been their sins and trespasses whereby under two words used indifferently in Scripture to expresse one and the same thing and both of them in the plural number is set forth the multitude of sins under which they lay in this their dead condition as their original sin their actual sins sins of omission commission and especially their manifold idolatries which are chiefly pointed at as those sins wherein not only the Ephesians but the world in general did wallow before Christ came in the flesh Act. 17. 29 30. Hence Learn 1. It is not sufficient that the Servants of Jesus Christ do only preach priviledges and hold-forth unto Believers that happy estate unto which they are lifted-up through Christ It is necessary also that joyntly herewith they be calling them to minde their wofull miserable and lost estate by nature that the one being set foregainst the other both may more clearly appear in their own colours and that those dangerous rocks of growing vain because of what they now are 2 Cor. 12. 7. and of turning discouraged and diffident because of what they once were Psal. 25. 7. may be eschewed for the Apostle in the preceeding chapter having spoken much of those high priviledges unto which the Ephesians were advanced by Christ he doth here minde them of that miserable state wherein God found them And you who were dead in sins and trespasses 2. There is nothing contributeth more to commend the doctrine of free grace to peoples consciences and so to commend it as to make them closely adhere unto it both in profession and practice than the serious perpending of mans wofull and altogether hopelesse estate by nature This alone would do much to scatter all that mist whereby humane reason doth obscure the beauty of this truth by extolling man's free will as a co-worker with grace Rom. 3. 19 20. and would necessitate the lost sinner to imbrace it and to venture his otherwise hopelesse salvation upon it 1 Tim. 1. 15. for this is the Apostle's scope through this whole Chapter even from the consideration of the wofull estate of those Ephesians before conversion to illustrate this doctrine of salvation by free grace and to confirm them in it And you who were dead in sins and trespasses 3. Believers in Jesus Christ are not to look upon their lost and miserable estate by nature separately and apart from but joyntly with God's free grace and mercy which hath delivered them from that misery for otherwise the thoughts of sin and misery may if God should give way swallow them up Mat. 27. 4 5. Hence is it the Apostle hath so contrived his discourse here that all-alongs while he speaketh of their misery in the first three verses the mind of the Reader is kept in suspense without coming to the perfect close of a sentence untill God's mercy in their delivery from this misery be mentioned ver 5. for the Original hath not these words he hath quickened in this verse but the Translators have taken them from ver 5. to make up the sense without suspending the Reader so long untill he should find them in their own proper place And you who were dead c. 4. Every man by nature and before conversion is dead not to sin for that is proper to the Regenerate only See Rom. 6. 2. where the grammatical construction is the same in the Original with that which is here only the sense is much different but in sin whereby he is wholly deprived of all ability and power to convert himself Rom. 9. 16. or to do any thing which is spiritually good Rom. 8. 7. for while he saith the Ephesians were dead in sins before God did quicken them he speaketh of a thing common to them with others and therefore he reckoneth himself and the other believing Jews with them ver 3. And you who were dead in sins 5. As the fountain-cause of this spiritual death was Adam's sin in whom all have sinned Rom. 5. 12. through the merit of whose sin imputed to us we are deprived of original righteousness Rom. 7. 18. and a perverse inclination unto all evil hath come in its place Gen. 6. 5. So every mans own particular actual sins do lay him lower under this state of death and make his delivery from it more difficult Jer. 13. 23. for saith he Ye were dead in sins and trespasses under which are comprehended as we shew both their original and actual sins Vers. 2. Wherein in time past ye walked according to the course of this world according to the prince of the power of the air the spirit that now worketh in the children of disobedience HE proveth they were thus dead in sins and trespasses from their walking in and making a daily trade of sin without striving against it or any through remorse for it which wofull walk of theirs he doth illustrate from two guides which they followed and by which they were carried-on and incouraged in their sinfull course The first was the universal corrupt course and custom of the world that is of wicked men in the world Psal. 17. 14. in all ages which had become a Law for them to walk by The second guide was Satan who is here called a prince not only because there being a number of those unclean spirits they are joyned as one politick body among themselves under one who is as prince and head of the rest Mat. 12. 24. and 25. 41. but also and mainly because of that power which all the Devils and chiefly their head and prince have over wicked men in the world Joh. 14. 30. 2 Cor. 4 4. even over the children of disobedience which princely power of his is described from the place where by God's permission he doth exercise it to wit the
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
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
of all hope of any inheritance in the Land of promise Gen. 21. 9 10. So the Law of Moses or the Covenant given by God upon mount Sinai while it was rightly used as a Pedagogue leading to Christ it did bring forth children to God heirs of the heavenly inheritance such were all sincere Believers under the Old Testament but when it was abused and set up as a Covenant of Works in opposition to the Covenant of Grace it did then bring forth children unto bondage and those who did so adhere unto it were detained under damnable slavery and cut-off from Christ Gal. 5. 2. for the Apostle shewing that this Covenant was prefigured by Agar doth hint at one reason which leadeth us to seek after moe Which Covenant saith he is Agar for Agar is mount Sinai in Arabia 7. No Church or People hath Religion so firmly established which in progresse of time may not make such apostasie from it as that there will be a vast difference betwixt what they once were and what they now are for such a Church was Jerusalem once Psal. 76. 1. 2. but now her case was much altered Therefore saith he this Covenant doth answer or keepeth concord with Jerusalem not which once was but now is importing there was a foul change to the worse And is in bondage with her children Vers. 26. But Jerusalem which is above is free which is the mother of us all THe Apostle having shewen that Hagar did prefigure the first or old Covenant doth now briefly describe that second or new Covenant which was prefigured in Sarah First by declaring where that Covenant did reside or who adhered to it to wit Jerusalem which is above whereby is not meaned the Church triumphant in Heaven for it is clear he speaketh of a Church whereof Believers upon earth are members even the Militant Church especially of the truly regenerate claiming to life according to the tenour of the Covenant of Grace although the Catholick Church-visible be not excluded seing it is a Church begetting children to God by the use of Ordinances and is here called Jerusalem because that City was a type of the true Church for her compactnesse and order Psal. 122. 3. beauty Psal. 48. 2. and divine protection which did attend her Isa. 31. 5. and this Church is said to be above because her original is from Heaven Iam. 1. 17. and the lively members thereof have their conversation in Heaven Philip. 3. 20. Secondly by shewing the state wherein those who adhere to this Covenant are a state of freedom from sin Rom. 6. 18. the curse of the Law Rom. 8. 1. and the yoke of that ancient legal dispensation Ephes. 2. 15. Thirdly by declaring who are the children of this Covenant or members of the true Church adhering to this Covenant even all sincere Believers whether Jews or Gentiles Doct. 1. The Lord doth never so far give way to the spirit of error and rage of persecution but even in the worst of times He hath some who do keep their garments clean and hold up a banner for Truth notwithstanding of all contrary endeavours for the utter extirpation of it for though Jerusalem the usual place of Gods abode was at this time in bondage with her children a very receptacle of Christ's enemies Act. 8. 1. and chief head of all that opposition which was against the Gospel Act. 9. 2. yet God wanted not a Church even Jerusalem which is above 2. As freedom from God's wrath and curse may be attained and enjoyed under bodily bondage and oppression so being attained it maketh the attainer truly free so that all his other bondage is not to be valued much for the true Church though for the time heavily oppressed in her members ver -29. of whom some were also in a state of bodily servitude Col. 3. 22. yet because of her freedom from God's wrath and curse she is said to be free as if this bondage being removed there had been none remaining Jerusalem which is above is free 3. Though those who are regenerate do owe their new birth to God their Father only in so far as the vertue and power whereby they are brought from death to life is only His Eph. 1. 19. and neither Church-Ministry nor any created power whatsoever can by any proper efficiency reach this so divine and supernatural an effect yet the Church is the mother of all the Regenerate in so far as she is gifted with Ministers 1 Cor. 12. 28 whose office is to dispense the Word which Word being blessed of God is both the seed of this new birth 1 Pet. 1. 23. as also the food and milk 1 Pet. 2. 2. whereby the new-born children are nourished for in this sense the Apostle saith Jerusalem is the mother of us all 4. Though no Church no not the Church universall which is most properly our mother ought to be heard and obeyed further than her Commands do agree with the Commands of God our Father Act. 4. 19. yet we are still to give her respect and reverence as also to employ our parts and graces and all that is ours for the defence and advancement of her just interest in our places and stations and that because she is the mother of us all Vers. 27. For it is written Rejoyce thou barren that bearest not break forth and cry thou that travellest not for the desolate hath many moe children than she which hath an husband THe Apostle in the fourth place confirmeth the truth of the former mysterie by a Scripture taken out of Isa. 54. 1. where the Prophet doth direct his speech to the Christian Church under the Gospel as she was to be in her beginnings and about the time of Christ's incarnation and sufferings whereof he had most clearly prophesied chap. 53. and having designed her by the name of a barren woman that beareth not and travelleth not because of the paucity of Converts to the Christian Faith at that time and of a seemingly desolate woman without an husband because of the crosse and persecution which she was then to be under he exhorteth her to rejoyce and to expresse her joy against all contrary discouragements and that because her state should be changed and she made a more fruitfull mother by a numerous accession of converts to the Christian Faith from among the Gentiles than the Jewish Synagogue her self who formerly had enjoyed God's grace and presence and at that time should seem to be more owned of God because of the great prosperity multitude of followers and outward beauty attending her beyond the Christian Church Doct. 1. The supream Judge by whom all controversies of Religion are to be determined and in whose sentence we are to rest is the holy Spirit speaking in Scripture for Paul in this present controversie appealeth to Scripture For it is written saith he 2. It is not the Churche's lot to be alwayes alike fruitfull in bringing forth children to God she hath her barren times wherein
should in that case be given unto us for the vertue and worth of somewhat which is ours for Paul affirmeth that works even good works which we are created unto in Christ Jesus ver 10. are excluded from having any causall influence upon salvation lest any man should boast implying if works were not excluded man should have ground of boasting See Rom. 3. 27. Vers. 10. For we are His workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them LEst the Apostle by commending grace and excluding works from being the cause of their salvation should have seemed to justle out works and an holy life as altogether unnecessary Therefore in this verse he sheweth that the study of good works is of absolute necessity required in those who are to be saved because all such whether Jew or Gentile for he speaketh in the first person including himself and the believing Jews are Gods workmanship that is renewed and made over again by Gods createing power through the interveening mediation of Christ Jesus and this of purpose that they may make conscience of good works yea and further God who had predestinated them to heaven had also decreed and prepared good works for them as the way wherein they behoved of necessity to walk in their journey to heaven which as it proveth the undeniable necessity of good works so it also confirmeth that they neither were nor could be saved by works because the power whereby they did good works did follow upon their regeneration and was given them freely by God As also God had prepared good works that they should walk towards heaven in them but not to merit heaven by them Doct. 1. Believers are Gods workmanship not only by naturall creation but supernaturall renovation they are not only once made but made over again not by having the substance of their soul and naturall powers thereof destroyed and new ones substantially different from those substituted in their place but by having the vitious qualities which were in those subdued and weakened and contrary graces and vertues implanted in their stead Eph. 4. 22 23 24. for saith Paul we are His workmanship the word signifieth a thing of His making whereby he meaneth not Gods first making of them as men but His making of them over again as renewed men which appeareth from what followeth His creating them in Christ and unto good works 2. As the making of sinners over again and new creatures is only Gods work So the power whereby He so maketh us is no lesse than creating power much like unto that power whereby in the beginning He made some things of nothing and some things of pre-existing matter but such as was wholly unfit and indisposed for those things to be made of it Gen. 2. 7. 22. considering that in this great and mighty work of God He maketh those who were wholly indisposed to good and averse from it Psal. 81. 11. yea perverse resisters of all motions towards that which is godly and holy Job 21. 14. to be true lovers of it and walkers in its for this much is implyed while he saith we are His workmanship created c. 3. Christ behoved to strike in as Mediator betwixt God and us before we could be made this new workmanship the life which we have by this new creation being purchased by His death 1 Joh. 4. 9. and applied unto us by His power after He is now arisen from death Act. 5. 31. The furniture whereupon the actions of this life are performed coming also from Him Joh 15. -5. for saith he we are His workmanship created in Christ Jesus 4. Believers are made new creatures not to live idlely or to work wickedly but that they may in the whole course of their life make conscience of good works which are not only works of charity or duties of immediate worship but every duty whether of worship Act. 10. -2. or of our callings Act. 9. 36. 39. whether to God or man or to our selves Tit. 2. 12. which is warranted in the Word as lawfull or commanded as necessary Mic. 6. 8. gone about by a man regenerate and in Christ Mat. 7. 17 18. by vertue of influence from the Spirit of Christ Phil. 2. 13. for Gods glory as the main end of the worker 1 Cor. 10. 31. and with due respect had to all necessary circumstances Psal. 1 -3 every duty of that kind so gone about is a good work which Paul saith they were created unto in Christ Jesus even unto good works 5. Though many actions of unregenerate men are materially good and very usefull both for themselves and others Rom. 2. 14. yet no unregenerate man can do any work which is spiritually good and acceptable to God even their good works are but shining sins as being destitute of a great part of these necessary requisites unto a good work mentioned in the former Doctrine for Paul sheweth that a man must be a new creature and Gods workmanship before he can do a good work for we are saith he Gods workmanship created in Christ Jesus unto good works 6. Though good works be not necessary to merit or purchase salvation yet are they necessary unto those who are justified and saved in severall respects not only as they are the necessary fruit and end of regeneration and as they are the way which leadeth to heaven their necessity in both which respects is grounded upon the present Scripture but they are necessary also as evidences of our right to salvation 1 Joh. 3. 14. as a guard to preserve peace with our own consciences 2 Cor. 1. 12. as evidences of our thankfulnesse to God and Christ who hath freely saved us 1 Pet. 2. 9. and for the edification of others Matth. 5. 16. for the Apostle's scope is to prove that as we are not saved by works so that good works are necessary in other respects We are created unto good works which He hath fore-ordained that we should walk in them 7. Christians are like unto those who walk in a journey from one place unto another through a streight and beaten way which lyeth betwixt in so far as they advance from sin Ezek. 18. 31. to heaven Phil. 3. 14. in the way of holinesse and good works for the word rendered to walk whereby he expresseth what should be the daily exercise of a renewed man is a metaphore taken from those who travell in a journey and he maketh the way wherein they walk to be good works which God hath before ordained that we should walk in them 8. The Lord hath prepared and made ready good works as a beaten path wherein His renewed people may walk without any discourageing or perplexing difficulty in so far as He not only hath ordained in His eternall and unchangeable decree that they shall make conscience of good works which seemeth to be mainly meaned by His fore-ordaining of good works here spoken of but He doth also hold forth
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
person for the same person is said here to descend and ascend though He did descend to wit improperly as God not by change of place but by assuming to Himself the humane nature and did ascend properly by change of place as he was man and according to His humane nature He that descended is the same also that ascended 4. Then do we profitably think on Christs exaltation when we extend our selves unto the utmost to look upon the height of that honour and glory unto which the humane nature assumed by Christ is now exalted that so we may be the more taken up with admiration Heb. 2. 6 c. and the more encouraged in hopes of through-bearing as knowing that our head and neer kins-man is already possessed of glory and resideth there as our great and powerfull Atturney and Agent to minde our everlasting concernments as His own Heb. 7. 25. for Paul holdeth forth His exaltation to be considered thus when in stead of what was said in the Psalm He ascended up on high he saith here He ascended up far above all heavens 5. Though Christ did furnish His Church with a competent measure of gifts and graces even before His ascension or incarnation Heb. 1. 1. yet it pleased the Lord to suspend the pouring forth of His Spirit in such a large and plentifull measure upon His Church both of Jews and Gentiles untill Christ having overcome and spoiled principalities and powers by His death had risen again ascended and taken actuall possession of His Kingdom that so the glorious state of His Church and subjects as it now is under the Gospel might not go before but follow after the glory of their King and Head for saith he He ascended that He might fill all things 6. The way of Christ with His own especially with His Church in generall is such that what is sad and grievous in it in one respect is joyous and advantageous unto them in another for Christs removall of His bodily presence was sad to His Disciples Joh. 16. 6. and yet a forerunner of much good He ascended that He might fill all things 7. So large and inexhaustible is that fountain of fulnesse in Christ our exalted Lord that though all His followers and subjects be but empty things in themselves yet He can fill not only one but all and all as well as one yea and He doth really fill them even here to wit with a fulnesse answerable to their present state of child-hood and imperfection a fulnesse of grace in respect of parts though not of degrees for this was the end of His ascension that He might fill all things Vers. 11. And He gave some apostles and some prophets and some evangelists and some pastours and teachers THe Apostle fourthly in this first branch of that generall argument for union confirmeth and illustrateth what he spake concerning diversity of gifts given by Christ by giving an instance thereof not in gifts but in the severall Offices and Office-bearers in the Church which is all one as if he had given an instance in the variety of gifts seing Christ imployeth none in any office but whom He doth furnish in some measure with gifts answerable to the imployment Neither doth he enumerate all those Office-bearers which Christ hath appointed in His Church See others besides 1 Tim. 5. 17. Acts 6. 2 3. but only so many as are sufficient to his present scope even those who labour in the Word and Sacraments whose various gifts are most conspicuous in the spirituall edification of the Church Of which he reckoneth five and saith of them all that Christ did give them at His ascension though He did send forth some of those to wit the Apostles before then Matth. 10. 1. Joh. 20. 21. The reason whereof is because not only some were then added to the Apostles as Act. 1. 26. Act. 9. 15. but also all of them were then solemnly installed and publickly confirmed in their office by Christ in His visible pouring forth the gifts of the Spirit in an extraordinary measure upon them Act. 2. 3 4. Of which five there were three extraordinary Office-bearers to continue for a time only first Apostles the severall characters of which office see upon Col. ver 1. doct 2. to which this one is to be further added that an Apostle behoved to have seen Christ in the flesh 1 Cor. 9. 1. Secondly Prophets who those were see upon Eph. 3. ver 5. Thirdly Evangelists not those who wrote the History of the Gospel whereof some were Apostles as Matthew and John but others who being called mediately by the Apostles 2 Tim. 1. 6. were their companions in travels Gal. 2. 1 3. and sent out by them as occasion offered to settle and water such Churches as the Apostles had planted 1 Cor. 3. 6. 1 Tim. 1. 3. and there to remain not constantly but untill the Apostles should recall them 2 Tim. 4. 9. such were Timothy Titus Sylvanus Apollos and Tychicus c. The other two are ordinary Office-bearers Pastors and Teachers I say two though the disjunctive particle some be not cast in between them for they are distinguished Rom. 12. 7. 8. and the exercise of their respective offices is distinguished also 1 Cor. 12. 8. so that by the Pastors are meaned those who besides their ability to open up the Text of Scripture in some measure are chiefly gifted with the word of Wisdom wisely and powerfully to apply the Word for working upon the affections as the matter requireth and the Teacher is he who is gifted with the word of Knowledge or ability to open up the mind of God in Scripture establishing Truth and confuting Error without insisting much upon particular application which office because of the Churches poverty is confined to the schools and the ordinary exercise of it before the people left upon the Pastor Doct. 1. As the Father Son and holy Ghost are one and the same God so they do all concur in one for bringing about the Churches good and this in a speciall manner by sending forth Ministers to feed the flock and furnishing them with competent gifts for what is here spoken of Christ is some times ascribed to God the Father 1 Cor. 12. 28. and sometimes unto the holy Ghost 1 Cor. 12. 11. And he gave some Apostles c. 2. It is the prerogative of Christ the King and head of His Church to appoint the severall sorts of offices and Office-bearers in His Church neither is it in the power of any whomsoever whether Kings or Churches to add to or diminish from any thing appointed by Him herein for it is the prerogative of Jesus Christ to have given some Apostles some Prophets c. 3. As Christ doth put none in office but whom He furnisheth with gifts so we are not to exercise our gifts in a disorderly way but within the compasse of our stations and in those offices unto which we are called by God for so much doth the
speaketh here of a further discovery and manifestation of it by the light of reproof which was usefull and necessary All things that are reproved are made manifest 3. The Lord doth sometimes blesse not only publick preaching but also the word of reproof in the mouth of private Christians and the example of their holy life for making godlesse sinners take occasion thence to reflect upon themselves and therein as in a glasse to see the filthy vilenesse of their beloved sins and to judge themselves for them for he saith All things that are reproved are made manifest by the light to wit the light of verball or reall reproof held forth even by private Christians for he doth not speak here to Ministers only 4. The probable good which God may bring about to the party reproved by the means of our reproof should have more of weight to incite us towards the making conscience of this duty than the feared inconvenience to our selves arising from the parties displeasure should have to scare us from it for Paul will have us to set upon this dutie because of our neighbour's good which probably will be brought about by it reprove them saith he For all things that are reproved are made manifest by the light 5. As there is no duty of the successe whereof we use to be more diffident than that of reproving the sins of others So there is not any duty the successe whereof we have better ground to be perswaded of even than of this that discovery of sin to the sinners conscience either to his conversion or further obduration shall follow upon a timeous and well-guided reproof for he proveth that this effect shall follow upon reproof as natively as the discovery of things dark and hid doth follow upon light for that is light saith he which discovereth all things Vers. 14. Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light HEre is a second argument to enforce the duty of reproving those unfruitfull works of darknesse which also confirmeth the former to wit that by reproving them they should be made manifest The argument is taken from Gods own example who in His Word doth reprove the world of sin and thereby conveyeth the light of Jesus Christ unto them as the Apostle proveth by shewing what is Gods great work and design through His whole Word whereof this verse is a short sum though it seemeth more particularly to relate unto Isa. 60. ver 1. 2. from which this place is thought to be cited with some variation in the words but none in the purpose Which design is threefold The first branch whereof is here implyed even to convince all unrenewed men especially how wofull and dangerous their present case is and that it is a spirituall sleep and death 1. A sleep because the carnall man hath all his spirituall senses bound up Isa. 43. 8. having no spirituall fellowship with those who live a new life Ephes. 4. 18. doth dream and fancy that he seeth heareth and converseth with them Rev. 3. 17. which he will after find to be but a meer fancy when his conscience doth rouze him up Rom. 7. 9. neither hath he power over himself but is exposed as a prey to Satan or any who mindeth his spirituall hurt 2 Tim. 2. 26. for such is the case of those naturally who are in a naturall sleep And secondly a death because the naturall man hath not only his senses bound up as in a sleep but there is no spirituall power or faculty remaining in him to do any thing which is truly good Rom. 8. 7. as a dead man hath no principle of life or vitall action The second branch of this great design is here expressed which is to point out unto all such what is their duty in that case even to awake and rise from the dead that is in a word to turn to God to break off their sins by repentance and to set about all the duties of holinesse flowing from the principle of a new life Which duty is here and elsewhere enjoyned by God unto dead sinners not that it is in their power Jer. 13. 23. but because it is their duty so to do yea and such a duty as must be gone about otherwise they cannot be saved Luk. 13. 3. and because by such exhortations and commands as by an outward mean the Spirit of God doth effectually work that in them which He requireth from them Rom. 10. 17. The third branch of this great design is to encourage them unto this duty from the promise of a greater measure of the light of knowledge holinesse and comfort here all which are comprehended under the name of light See upon ver 8. and of glory hereafter called also light Col. 1. 12. to be given unto them by Christ upon their so doing Doct. 1. The pains which God doth take upon godlesse sinners yet in nature to awake them from the sleep of sin and to draw them unto Christ is a strong argument binding us to commiserate the case of such and from pity towards them to endeavour in our stations to bring them out of that wofull state wherein they are Our obligation to help them is greater than His besides that we are bound to work with God and to further His design for he inforceth upon them the duty of reproving those godlesse Atheists in order to their conviction and amendment from Gods example who doth the like Wherefore he saith Awake thou that sleepest 2. That God hath appointed reproof of sin to be the ordinary mean of awakning dead sinners and of bringing them to Christ and that He maketh use of this mean Himself all alongs His Word in order to this end should encourage us as we have accesse in our stations to make use of that mean towards those with whom we converse as knowing God may and when He pleaseth will blesse the mean appointed by Himself whatever unliklyhood there be otherwise of successe for he exciteth them to practise this duty from this that God maketh use of reproof as the ordinary mean of bringing souls to Christ Wherefore he saith Awake thou that sleepest 3. Scripture doth not consist so much in the formall words as in the sense and meaning of those words and therefore though we cannot keep in memory the very formall words of Scripture yet if we remember the sum of the purpose contained in those words we may make use of it as of the Word of God whether for confirmation of truth refutation of errour exhortation to duty or reproof of sin and vice 2 Tim. 3. 16. for the Apostle being to presse this duty of reproving upon them from Scripture doth not cite the very formall words of Scripture but giveth the generall drift of all Scripture in few words or the sense and meaning of one particular Scripture to wit of Isa. 60. 1 2. from which this verse seemeth to be cited Wherefore he saith Awake