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
engagements to enlarge His own Kingdom Psal. 2. 9. that before means and instruments be deficient for the propagation of the Gospel He will turn the hearts of desperate enemies and make most bitter persecutors to be eminent lively and painful Preachers so was it here He who persecuted us in times past now preacheth the Faith which once he destroyed 6. How patient ought the Church of Christ to be under saddest persecutions and how far from base despondency of spirit as if her case were wholly desperate and remedilesse seing Jesus Christ at an instant can carry captive her chiefest adversaries and make them to be her stoutest friends as appeareth from this He who persecuted us now preacheth 7. As godlesse persecutors propose unto themselves no lesse than the total overthrow and rooting-out of Truth though neither Men nor Devils shall be ever able to effectuate it Mat. 16. 18. so men may look if they repent not Luke 13. 3. to be justly charged with the guilt of all that evil which once they intended as if they had actually accomplished it although it was without their reach so to do for that Faith or Doctrine of Faith as Tit. 1. 13. which Paul at this time did preach is said once to have been destroyed by him because he aimed at no lesse and his sin before God was no lesse than if he had done it although the Lord in mercy did pardon it 1 Tim. 1. 13. Now preacheth the Faith which once he destroyed 8. We ought so to look upon notable changes which do fall out whether in particular persons or publick societies whether to the better or the worse as that we may see somewhat of God manifested in them either His Justice or Mercy Wisdom or Power some one Attribute of His or other and so as we may give a suitable return whether of fear or joy thankfulnesse or admiration or of any other sanctified frame of spirit and holy performance for which such a manifestation calleth for those Christians in Judea did so look upon this notable change in Paul as to see God's mercy and power manifested in it and accordingly with joy did give God thanks so much is imported in this They glorified God in me saith he 9. Whensoever God is pleased to make a man instrumental whether for our own particular good or the more publick benefit of Christ's Church as we would not be ingrateful unto the instruments themselves Judg. 9. 16 c. so neither are we to rest upon them ascribing the praise of what they do to them but as we would not provoke the Lord to smite them or at least to make them uselesse to us 1 Cor. 4. 6. we are to look unto God more than them ascribing the praise of what they do unto Him as that which is His proper right and due so do they ascribe to God the praise of any good which Paul did by his preaching They glorified God in me or concerning me 10. The more that God hath made it convincingly and from clear evidences manifest to the conscience of His People that a Work is owned and approven by Him and hath drawn an acknowledgement from them to that purpose unto His own praise it aggregeth the sin of those the more who would afterwards question or deny that Work to be His for the Apostle's scope in part is to aggrege the sin of his adversaries who denied him to be an Apostle immediately sent from Jesus Christ and that the Doctrine preached by him was the Truth of God from this that the Churches in Judea were convinced of the contrary and had acknowledged so much long since to the praise of God by giving glory unto Him on Paul's behalf so that those Galatians and the false Apostles were guilty of obscuring the glory of God shining forth in his Conversion and Office which was already acknowledged by others And they glorified God in me CHAP. II. IN the first part of this Chapter the Apostle addeth some further Evidences that both his Office and Doctrine were divine As first They were such as might abide the censure of the chief Apostles ver 1 2. Secondly In the main thing controverted which was about Circumcision the other Apostles did joyn with him in that they were not for but against the circumcizing of Titus ver 3. and for a weighty reason ver 4 5. Thirdly In that meeting which was at Jerusalem the other Apostles did find nothing for which to challenge either him or his Doctrine ver 6. but upon the contrary perceiving that Paul was called of God to be an Apostle ver 7. both from that divine assistance wherewith he was accompanied ver 8. and from those Apostolick gifts wherewith he was endued they acknowledged both him and Barnabas for Apostles ver 9. and all of them did part good friends the collecting of some supply to the poor Jews among the Gentiles being recommended by the rest to Paul ver 10. Fourthly He did rebuke Peter when in his practice he declined from the Doctrine taught by Paul concerning the abrogation of the Ceremonial Law and for any thing which appeareth to the contrary Peter in this debate did yeeld to Paul as having truth for him to ver 15. In the second part because this dispute about the Ceremonial Law did fly very high the false Apostles urging the observation of it as meritorious of justification therefore the Apostle turneth the force of the dispute against Justification by Works and proveth by several Arguments that we are justified by Faith only As first The believing Jews who had as much reason to boast in their works as any ver 15. did renounce all confidence in them for Justification ver 16. Next he preoccupieth an Objection and sheweth that this Doctrine of Justification by Faith without Works giveth no encouragement to sin ver 17. Because 1. it did presse the mortifying and destroying of sin ver 18. And 2. though it did free them from the Law in several respects yet not as it is the rule of an holy life ver 19. Yea 3. it doth tye the justified person more strictly to subdue sin and lead an holy life ver 20. Lastly he addeth a second Argument to prove that we are justified by Faith only because if we were justified by Works Free-grace and Christ's death should be uselesse ver 21. Vers. 1. THen fourteen years after I went up again to Jerusalem with Barnabas and took Titus with me also 2. And I went up by revelation and communicated unto them that Gospel which I preach among the Gentiles but privately to them which were of reputation lest by any means I should run or had run in vain THe Apostle first mentioneth another journey of his to Jerusalem together with the time when and the companions with whom he went and that extraordinary Instinct and Command from God which moved him to undertake that journey ver 1 2 And secondly sheweth that when he came to Jerusalem he did privately
10. 31. duties of our lawful imployments Heb. 11. 33. and to our carriage under crosses Heb. 11. 24 25. for by the life which Paul lived in the flesh is meaned this natural life Heb. 5. 7. 1 Pet. 4. 2. and his living this spiritual life of Faith was extended even to the things of that life The life which I now live in the flesh is by the Faith of the Son of God Doct. 7. As Jesus Christ did give Himself a Ransom for the Elect See chap. 1. 4. so no worth in us no good which He expecteth from us or need which He stood in of us but only love in Him to us did move Him so to do He loved me and gave Himself for me 8. Though the full perswasion and assurance of Christ's special love unto and His dying for me in particular is not the very essence and being of saving Faith Eph. 1. 13. for saving Faith may be without it Isa. 50. 10. Yet it is a thing which may be had without extraordinary revelation the Spirit of God enabling the Believer to discern in himself those graces 1 Cor. 2. 12. which are set down as marks of His special love and favour in Scripture 1 Joh. 3. 14 18 19 21 24. and bearing witnesse with His Spirit that he is a childe of God Rom. 8. 16. and this assurance should be aimed at in the right method by all 2 Pet. 1. 10. for Paul speaking in the name of other Believers sheweth he had attained it Who loved me and gave Himself for me saith he 9. This full perswasion and assurance in its own nature is so far from making those who have it loose the reigns to wickednesse and security that upon the contrary it serveth as a strong incitement to make them mortifie sin and live that spiritual life of Faith which is here spoken of for it served for this use unto Paul I live by the Faith of the Son of God who loved me and gave Himself forme Vers. 21. I do not frustrate the grace of God for if rightebusnesse come by the Law then Christ is dead in vain HAving removed the objection the Apostle proceedeth to establish Justification by Faith and not by the Works of the Law by a second argument to this purpose If we be justified by the Law or works done in obedience to the Law Then those two absurdities would follow 1. God's free grace and favour should be rejected despised frustrated and made uselesse for the word signifieth all these and the reason of the consequence lyeth in this That if Justification be by Works Then it cannot be by Grace Rom. 11. 6. 2. Christ's death had been in vain without any necessary cause or reason if the Justification of finners could have been attained by Works or by any other mean Doct. 1. They who have attained unto the perswasion and full assurance of God's favour and love in Christ ought above all others to maintain the glory of His Grace and Mercy in saving of sinners freely not admitting of any thing whether in practice or opinion whether in themselves or so far as is possible in others which may incroach upon it obscure it or weaken the thoughts of the excellency of it in the minds of men for Paul who was perswaded of Christ's love ver 20. doth look upon this as his duty flowing from that assurance I do not frustrate the Grace of God saith he 2. The joyning of Works with Faith in the matter of Justification is a total excluding of God's Free-grace and favour from having any hand in this Work for Grace admitteth of no partner so that if Grace do not all it doth nothing if any thing be added to it that addition maketh Grace to be no Grace Rom. 4. 4. for the Apostle reasoning against those who would have made Works to share with God's Free-grace and favour in Justification sheweth his joyning with them in that opinion would be a total rejecting and making uselesse of God's Grace I do not frustrate the Grace of God 3. That the Apostle doth exclude in this dispute from having any influence in Justification the Works not only of the Ceremonial but also of the Moral Law appeareth from this That he opposeth the Merit of Christ's death to all Merit of our own whether by obedience to the one Law or to the other neither can any reason be given for which our meriting by obedience to the Ceremonial Law maketh Christ to have died in vain which is not applicabl to the Moral Law For if righteousness come by the Law then Christ died in vain 4. That he excludeth also not only the Works of the Moral Law which are performed by the natural and unregenerate man but also those which the Godly do perform by vertue of Faith drawing influence from Christ appeareth from this that the Apostle useth this argument taken from the uselesnesse of Christ's death not against the unconverted Jews who had not received the Gospel and so would easily have granted that Christ was dead in vain but against those who had received the Gospel and so would never have pleaded that any Works done by a natural man but those only which flow from the Grace of Christ could justifie a sinner and yet Paul reasoneth against those If righteousness come by the Law then Christ is dead in vain 5. That he doth exclude also all Works of ours whatsoever from being the meritorious cause of our Justification not only in whole and their alone without the Merit of Christ but also in part and joyntly with His Merit appeareth from the former ground that he is reasoning against professed Christians who doubtlesse did give Christ's Merit and Death some share at least in Justification else the absurdity which is deduced from their Doctrine by Paul should have had no weight with them as being no absurdity in their mind Then Christ is dead in vain 6. If there had been any other way possible in Heaven or Earth by which the Salvation of lost sinners could have been brought about but by the Death of Christ then Christ would not have died our disease was desperate as to any other cure for while he saith If righteousness come by the Law then Christ is dead in vain he affirmeth two things 1. That to suppose Christ hath died in vain or without cause is a great absurdity no wayes to be admitted of 2. If the Justification and Salvation of sinners could have been attained by Works or any other mean then His Death had been in vain and so that it were an absurd thing to suppose he would have died in that case CHAP. III. IN the first part of this Chapter the Apostle having sharply rebuked these Galatians for their defection ver 1. useth five other Arguments to prove that we are justified by Faith and not by Works First They had received the saving Graces of God's Spirit by hearing the Doctrine of Justification by Faith and not by Works ver 2.
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
Inheritance 1 Joh. 5. 10 11 12. for saith he God gave iâ— by Promise Vers. 19. Wherefore then serveth the Law It was added because of transgressions till the seed should come to whom the promise was made and it was ordained by Angels in the hand of a Mediator 20. Now a Mediator is not a Mediator of one but God is one HEre is a second Objection to wit If the Law or works done in obedience to the Law do not justifie Then it seemeth the Law hath been given by Moses upon mount Sinai in vain and to no purpose which Objection is expressed in a Question the meaning whereof is For what end was the Law at that time delivered containing such a number of precepts enjoyning so many moral judicial and ceremonial duties promising life unto the obedient Lev. 18. 5. and threatning God's wrath and curse to the disobedient Deut. 27. 26. wherefore was all this if the inheritance of life eternal come not by the works of the Law The Apostle answereth shewing first one main end for which the Law was added to the Promise and so much inculcated at that time to wit for the discovery Rom. 3. 20. and restraint of sin Numb 15. 39. and for the more through-conviction of the sinners lost and cursed estate in himself because of sin Rom. 3. 19. He sheweth secondly that this servile and childish discipline as having more of terror than love in it was to continue only during the infant-state of the Church until at Christ's coming in the flesh that spiritual seed of Abraham to whom the Promise was made should appear compleat in its principal parts and both Jew and Gentile be gathered into one Body But thirdly lest he should seem to debase the Law too much he commendeth it partly from the ministry of the Angels used therein Heb. 2. 2. Act. 7. 38. and partly from the mediation of Moses who did communicate the Word of the Law from God to the people Deut. 5. 5. Which latter as it serveth to commend the Law so also to inforce the Apostle's main scope to wit That the precepts and threatnings of the Law were only added because of transgressions and that God intended no such thing as thereby to hold forth to the people of Israel a Covenant of life upon condition of obedience to what the Law required seing there was a necessity to make use of Moses as a mids-man to speak between God and the people which did argue them to be conscious to themselves of their own guilt and therefore durst not approach unto God Exod. 20. -18 19. And therefore fourthly The Apostle proveth this consequence ver 20. from the office of a Mediator which is not used but only betwixt disagreeing parties whence he leaveth them to gather that it had been altogether in vain for God to have entred a Covenant for life upon condition of works with such a guilty sinfull people as could not fulfill the condition required in that Covenant and consequently could reap no advantage by it especially seing as he expresly affirmeth God is alwayes one consonant to Himself and doth not dispense with one jot of that perfect universal and constant obedience required as the condition of obtaining Salvation according to the tenour of the Covenant of Works Deut. 27. 26. From Vers. 19. Learn 1. So bent are men upon the abuse of things in themselves good whether divine Ordinances or any other gift bestowed by God upon them that they cannot difference betwixt the right use and the abuse of these things and are apt to conclude if they may not abuse them to gratifie some one lust or other that they can serve for no use to them and so are given by God in vain Thus the false Apostles concluded that if the Law was not given to justifie it was wholly uselesse Wherefore then serveth the Law say they 2. As the Moral Law Gen. 13. 8. together with the powerfull working of Gods Spirit in the Regenerate Gen. 39 9. and Gods restraining grace Gen. 20. 6. the discipline of the Church Gen. 9. 25. and the power of Magistracy which then was Gen. 9. 6. did serve to discover and restrain transgressions and to convince sinners of their lost estate because of sin before the Law given upon mount Sinai and do yet serve for the same uses and ends to the christian Church So the Lord was pleased in renewing the Covenant of Grace with His People upon mount Sinai to cast it in such a legal mould as that hereby He might bring down the pride of that stiff-necked people and the more effectually convince them of sin and of God's curse due to them for sin which legal dispensation of the Covenant did stand in this mainly that the duties and curses of the Law were held forth frequently fully and clearly Exod. 20. 2 c. Deut. 5. 6 c. 27. 15 c. and 28. 15 c. and the Promises chiefly of eternal life yea and of Christ and remission of sins but sparingly and for the most part very obscurely under the vail of earthly shadows and ceremonies 2 Cor. 3. 13. and under some dark prophecies Isa. 53. 7 8. compared with Act. 8. 34. And besides all this there was a yoke of other duties over and above the duties of the Moral Law laid upon them to wit the duties of the Law both judicial and ceremonial Exod. 24. Lev. 1. and obedience to them most strictly urged and that under hazard of the same so much reiterated curse Deut. 27. 26. for saith he The Law was added to wit on mount Sinai and added to the Covenant-promise made to Abraham because of transgressions Now he cannot mean the Moral Law as to the substance of it for that did perpetually sound in the Church ever since it was a Church even before Moses Gen. 18 19. and so it was not then added neither doth he mean by the Law that whole Doctrine which was delivered from God upon mount Sinai for that Doctrine did contain in it a Covenant of Grace the very promise of salvation and pardon of sin through the Messias to come Luke 24. 29. which was formerly made to Abraham only it was cloathed with a more legal dispensation and so the Law taken so generally cannot be said to have been added It remaineth therefore that by the Law which was then added to the Promise because of transgressions must be meaned that legal dispensation of the Covenant of Grace set down in the body of this second Doctrine whereby it did at the first view and without very accurate inspection appear to be a Covenant of Works although it was really a Covenant of Grace 3. This legal dispensation of the Covenant of Grace was not to continue alwayes in the Church but until the partition-wall being broken down at Christ's death Eph. 2. 14 15 16. the Gentiles should be called unto the fellowship of the Church and together with the Jews make up one compleat seed unto Abraham
but looked upon as a delusion with howmuch-soever confidence it be vented for Paul regardeth not their perswasion upon this ground It is not of Him that calleth you saith he 4. This may evidence perswasion or confidence not to be of God or real but a meer delusion when that thing the truth or lawfulness whereof we seem to be perswaded of is contrary unto that which we are called unto of God by vertue either of our general or particular calling for the description here given of God from His calling of them importeth their opinion was contrary to that christian liberty to which they were called of God and therfore perswasion about it was not to be regarded This perswasion cometh not of Him that calleth you saith he Vers. 9. A little leaven leaveneth the whole lump HE obviateth a second objection for if they should have said There was no reason why Paul should make so much noise seing they had not imbraced the whole Jewish Religion but did only observe some Ceremonies thereof and neverthelesse remained constant in the Christian Faith yea and possibly that even this much was not common to them all but the deed of some few only He answereth by a similitude taken from Leaven That a little false doctrine to which leaven is compared Mat. 16. 12. may easily in progresse of time corrupt a mans judgment in every other point of Doctrine and that a small number of scandalous or seduced persons to whom leaven is compared 1 Cor. 5. 6. may very speedily infect the whole Church Doct. 1. When they who are overtaken with sin and error cannot any longer hold off conviction or defend their practice by strength of reason it is ordinary for them to mince and extenuate the sin of which they are convinced and to make but small matters of greatest offences for the similitude here used supposeth there was an apâ—nesse in them thus to extenuate their error A little leaven saith he 2. It is the duty of Christ's Ministers not only by force of reason to endeavour a sinners conviction that his way is sinfull or erroneous but also to forecast those shifts whereby the sinner being convinced of his sin or error may readily go about to extenuate it and having found them out to shew the vanity and lightnesse of them for the Apostle doth forecast that readily they would extenuate their sin from this that it was but a little one and maketh their extenuation to be without ground shewing that a little leaven leaveneth the whole lump 3. The Church of Christ and every particular member thereof ought carefully to resist and watch against the very first beginnings and occasions of sin but especially of error The Church by labouring authoritatively to convince the gain-sayers Tit. 1. 9 and by timeous and prudent application of Church-censures in case of incorrigible obstinacy Tit. 3. 10. and every particular Christian by labouring to be established and fixed in the Truth Col. 2. 7. lest he be carried about with every wind of doctrine Eph. 4. 14. and by avoiding all unnecessary commerce and fellowship with those who are carried away with a spirit of error 2 Joh. 10. for the least of errors and the smallest number of seduced persons are here compared to leaven a little quantity whereof doth secretly insinuate it self and insensibly convey its sournesse unto the whole masse or lump Vers. 10. I have confidence in you through the Lord that you will be none otherwise minded but he that troubleth you shall bear his judgment whosoever he be HE doth indirectly presse the former exhortation secondly by shewing his confidence grounded upon charity 1 Cor. 13. that through the Lords gracious working with them they should be reclaimed from their Error and made yet again to imbrace the same Truth which he did preach But withall lest from this his charity to them they should conclude the Error wherein they were was not very dangerous therfore he sheweth his just indignation against it by denouncing deserved wrath and judgment to be inflicted partly in this life partly in eternal death against their prime seducers without any exception save that of repentance which is to be understood in all threatnings Jer. 18. 7 8. Doct. 1. A loving Minister and zealous for the good of souls when he hath to do with those who are overtaken in a fault will of necessity be tossed with the tydes of contrary affections and as it were divided betwixt the exercise of hopes and fears love in Paul did stir up both those affections by making him fear the worst of those Galatians in the preceding verses and yet hope the best of them here I have confidence in you through the Lord saith he 2. The Minister of Jesus Christ is not to despair of their recovery who do oppose themselves but ought in charity to hope the best of all men so long as they are curable I have confidence in you through the Lord that ye will be none otherwise minded saith he which was not a confidence of Faith grounded upon a word of promise and therefore infallible but a confidence of charity and love to their good which made him hope that God would bring about their deliverance wherein though the event should have disappointed him yet he had not transgressed seing that in our judgment of persons where things are doubtsom we are commanded to hope the best so far as may be 1 Cor. 13. 7. Doct. 3. It is convenient also that a Minister sometimes make known unto the people that charitable confidence which he hath of their recovery The knowledge whereof may not only furnish the people themselves with some heart and courage to set upon their duty arising from their Ministers hopes and confidence but also commend their duty and make it lovely to them as being pressed upon them by one who hath evidenced his love and charity toward them by that his confidence Besides it is looked upon as a thing disgracefull to disappoint those who from love to and desire after our good do hope the best of us Thus Paul maketh them know his confident hope of their recovery I have confidence that you will be 〈◊〉 otherwise minded saith he 4. As the sinners first conversion from sin to holinesse is God's work Eph. 2. 5. So the recovery of a sinner from his backsliding and defection is no lesse a work of infinit Power Psal. 51. 10. and the only work of God for the Apostle speaking of his confidence of their recovery doth rely not upon their strength but on the Lord for bringing about the thing hoped for I have confidence in you through the Lord saith he 5. A Minister would so make known to people his charitable confidence of their recovery from sin and error as he may not thereby give them ground to conceive that he is not much displeased with their sin and so render them secure under it as making a sleeping pillow of those his hopes for the Apostle
God's due time have the effects of God's eternal love and of the price payed by Christ applyed unto them and wrought in them even the saving graces of God's Spirit for upon those Ephesians who were elected ver 4. and redeemed ver 7. did God bestow the gracious effects of his eternal love by working saving grace in them He hath abounded towards us in all wisdom and prudence 2. That those spiritual blessings which were prepared for us in Election and purchased in the work of Redemption are applyed unto us and we made actually to partake of them It is the alone work of God in our effectual calling there being not so much as either power or good-will in us who by nature are dead in sins and trespasses to accept of Christ or of any thing purchased by him untill God do quicken us for the Apostle shewing how the Ephesians were made partakers of those blessings he ascribeth this work wholly to God making them but meer patients in it He hath abounded towards us or in us as a full fountain runneth over and watereth the adjacent ground 3. As the same free-grace and nothing else which moved God to elect us before time and send his Son to redeem us in time doth make him also in our effectual calling to work in us those graces and to give unto us an actual right to all those spiritual blessings which we were chosen unto and which were purchased for us So nothing lesse than abundant and overflowing grace is hereby made manifest to be in God considering that there is not only a simple want of good will but also an utter aversnesse from closing with his gracious offer Mat. 23. -37. and that not only there is nothing in the Elect before effectual calling more than in the Reprobate which might move God to bestow those excellent blessings upon them but also much to scare him from ever medling with them Ezek. 16. 3 c. unlesse where sin abounded grace did much more abound Rom. 5. -20. for the Apostle speaking of God's bestowing grace upon the elect Ephesians doth ascribe his so doing to his abounding grace Wherein or in which grace formerly spoken of he hath abounded towards us 4. All men by nature are destitute of saving wisdom that is the saving knowledge of divine mysteries and things heavenly seing there be many such things the light of nature revealeth nothing of Mat. 16. 17. And though the light of Scripture doth reveal them yet the natural man cannot look upon them as real truths 1 Cor. 2. 14. and so as throughly to venture his salvation upon them Joh. 5. 40. for he sheweth that at their effectuall calling God did abound towards them in wisdom importing that untill then they had it not 5. Though the Lord doth not bestow upon all whom he effectually calleth the same measure of saving knowledge 1 Cor. 12. 4. yet he bestoweth upon every one so much as is necessary unto salvation and as doth serve for an earnest of that full and perfect knowledge of God which they shall enjoy hereafter for saith he He hath abounded towards us in wisdom 6. All men by nature are also deprived of saving prudence there being many duties which the natural man cannot be convinced of to be duties Mat. 5. 29 39 44. and many things required to the acceptable performance of every duty Rom. 14. 23. Col. 3. 17. the necessity whereof he can be as little convinced of but chiefly there being such impotency and disorder in his will and affections that he can least of all practise according to what he knoweth of his duties Gen. 6. 5. for he sheweth that at their effectuall calling God did abound towards them in prudence thereby importing that until then they had nothing of that grace 7. As God bestoweth this grace of prudence in some measure upon every one whom he effectually calleth So wisdom and prudence if they be sanctified and saving go alwayes together a man cannot believe well except he also live well Though to speak of them otherwayes as they are not saving graces but only civil and moral vertues they may be and often are separated for He hath abounded in wisdom and prudence saith he 8. Though God doth not perfect the work of grace in the Elect at the first instant of their conversion but carryeth it on by degrees towards perfection until death Philip. 1. 6. yet even then he bestoweth the seeds and habits of every grace and saving vertue upon them This new man of grace is not lame nor wanteth any of his members Gal. 3. 10. for therefore saith Paul He hath abounded in all wisdom and prudence Vers. 9. Having made known unto us the mysterie of his will according to his good pleasure which he hath purposed in himself THe Apostle doth illustrate the former benefit of effectual calling from the mean which God maketh use of for bringing of it about to wit His making known the doctrine of the Gospel which is here called a Mysterie as elsewhere See Eph. 6. 19. 1 Tim. 3. 16. that is according to the use of the word in Scripture a religious and sacred secret and this also he sheweth doth flow from the same good-pleasure and free-grace formerly spoken of the manifesting whereof was firmly resolved upon by God in his eternal purpose being moved by nothing so to do without himself Doct. 1. The Gospel or doctrine of salvation through free-grace is a sacred secret transcending the reach of ordinary knowledge a very mysterie even such as nothing could be known of it either by Man or Angels before it was revealed Eph. 3. 10. and such as was but sparingly revealed before Christ's incarnation even to the Jews only and to some few proselytes Psal. 147. 19 20. and such as remaineth a thing hid even after it is revealed unto natural men whose minds the god of this world hath blinded So as though they can discourse of and preach the Gospel Mat. 7. 22. yet they do not believe it 2 Cor. 4. 4. Yea and it is a mysterie even to Believers themselves if their knowledge here be compared with what it shall be hereafter 1 Cor. 13. 12. for by the mysterie of his will he understandeth the Gospel and chiefly as it was now clearly manifested both to Jew and Gentile chap. 3. 6. Secondly this mysterie of the Gospel now revealed containeth and manifesteth God's will concerning the salvation of lost sinners though not his secret will or decree concerning those whom in particular he intendeth to save 2 Tim. 2. 19 Yet his revealed will holding forth the way of our duty and the course condescended upon by which and not otherwayes sinners shall be saved for hence it is called the mysterie of his will 3. The ordinary mean whereby God doth call the Elect effectually and convey the graces of his Spirit unto their gracelesse hearts is the revelation of the Gospel and his making of it known chiefly by the publick preaching thereof
or other they followed the lusts of the flesh Among whom also we all had our conversation in the lusts of the flesh 3. They who in their unconverted estate have led a blamelesse life before the world and therefore have thought their condition abundantly good Philip. 3. 7 will when converting grace cometh see themselves to have been as vile and wretched as any They will not only see that nothing they did was truly good and acceptable to God as not being done in saith Heb. 11. 6 but also that the root of all sin was in them budding out without any check or restraint except from respect to self-interest credit pleasure or advantage Mat. 14. 5. and that the more blamelesse they were before the world spiritual pride did abound the more Philip. 〈◊〉 7 and so were more loathsom to God Iam. 4. 6. for Paul whose life even in his unrenewed estate was blamelesse Philip. 3. -6. being now converted affirmeth of himself as well as of others Among whom also we all in time past bad our conversation in the lusts of the flesh 4. As the unregenerate man is powerfully tempted by Satan and strongly encouraged by the common custome and example of others to sin against the Lord So there is a corrupt nature within him which maketh him readily entertain those external incitements yea and which would make him do mischief though there were not a devil to tempt nor any evil example to be followed and therefore none of those allurements and temptations to sin from without though never so strong doth excuse the sinner seing they are no more ready to tempt than corrupt nature in him is willing to be tempted for the Apostle having spoken of two guides of a natural man's sinfull course which are without him the custom of the world and Satan's suggestions ver 2. he addeth here a third which is within him and as forward as any of the former We saith he had our conversation in the lusts of the flesh 5. The whole man both soul and body is infected with sin by nature so that not only the sensual part but even his will and understanding are corrupted by it there being not only ignorance but also mistakes of God and good in the understanding 1 Cor. 1. 23. a crooked perversnesse and aversnesse from that which is spiritually good in the will Rom. 8. 7. for Paul reckoneth even the mind to wit as it is corrupted to be a part of flesh fulfilling the desires of the flesh and of the mind 6. There are several degrees of sin whereof as the latter doth carry sin a step further on towards the height than the former so the former maketh way for the latter for first there is flesh or the very inbred corruption of our natures Secondly Lusts of the flesh these are the first motions of inbred corruption towards unlawfull objects and such as go before deliberation and advice and are forbidden in so far as they relate to our neighbour in the tenth Command Thirdly the desires or wills of the flesh which are somewhat more even the hearts through-consent to the sinfull motion and a fixed resolution to act it after deliberation and advice and is that kind of lust spoken-of Matth. 5. 28. And lastly the fulfilling those wills and desires of the flesh that is the actual committing of sin so resolved upon 7. Every unregenerate man come to age and discretion is a slave to sin in all the fore-mentioned degrees for Paul affirmeth here of himself the Jews and Gentiles before conversion that not only flesh was in them which did lust after unlawfull objects but that those lusts did come the length of fixed resolutions and desires yea and that they did fulfill and accomplish them for though civilians do not fulfill the lusts of the fleshly appetite yet they fulfill the desires of the mind by their pride vanity of spirit self-seeking and such like We all had our conversation in the lusts of the flesh fulfilling the desires of the flesh and of the mind 8. As all men are guilty of original sin by nature and from the first moment of their conception Psal. 51. 5. and therefore in the course of divine justice liable to the stroke of God's vindictive wrath and anger and this by nature also So the misery of unregenerate men is never sufficiently seen untill it be traced up to this bitter root and fountain even the sin and misery wherein they were born for his saying they were children of wrath by nature implyeth they were also sinners by nature seing wrath doth alwayes follow upon sin and this he reserveth last as that which was the root fountain and head-stone of all their misery And were by nature the children of wrath 9. Though those who are borne within the visible Church have a right to Church-priviledges even from their birth and by nature which others have not See Gal. 2. Ver. 15. Doct. 1. yet all men whether born within or without the Church are alike by nature as to the point of original sin inherent in all and the desert of God's wrath following upon that sin which wrath is due to all for saith he speaking of the Jews We were by nature the children of wrath even as others by which others he meaneth the unchurched Gentiles Vers. 4. But God who is rich in mercy for His great love wherewith He loved us 5. Even when we were dead in sins hath quickned us together with Christ by grace ye are saved THe Apostle having already set forth that miserable state wherein both Jew and Gentile were by nature and before conversion he doth in the second place hold forth their delivery from that wofull state and that in such a lively ravishing and comprehensive strain of speech as might not only inform their judgments but also work upon their affections to imbrace and adhere unto those truths which he here delivereth according to his intended scope And first ver 4. he declareth God to have been the prime author and efficient cause of their delivery whom he calleth rich in mercy to shew that He was acted herein not from their worth but His own abundant mercy which attribute of mercy doth speak His favour and good-will with relation to His Peoples miserie And withall he sheweth that it was only His great and ancient love towards them which set His mercy on work in order to their delivery Next vers 5. having resumed what he spoke of their miserable case ver 1. but so as he applyeth what was there spoken of the Gentiles only unto himself and the other Jews according to what was held forth ver 3. he propoundeth the first branch of their delivery to wit God's quickning of them together with Christ whereby is meaned the Lord's work of regeneration and bestowing upon them a spiritual life of grace in opposition to that spiritual death formerly spoken of together with all those benefits which accompany and flow from regeneration in this
his Office doth here in the third branch of this first part of the Chapter hold forth his main scope in all he hath spoken from ver 2. in an exhortation to courage or a disswasive from fainting and discouragement in their Christian course notwithstanding of his present sad sufferings who had preached the Gospel among them Which disswasive as it is most humbly and affectionatly propounded for the word rendred desire signifieth humbly to beg and intreat Act. 3. 2. and 12. 20. So it is most vehemently urged from three reasons 1. Because of the worth and dignity of his Apostolick Office spoken of in the preceeding verses and related unto here as one reason of the present disswasive in the illative particle wherefore 2. All his tribulations were in a special manner for them to wit not only for their confirmation and example but mainly because they were occasioned by his publick asserting the priviledges of the Gentiles by faith in Christ without circumcision Act. 22. 21 22. And thirdly they were not only profitable unto them in the former respects but also glorious and honourable in so far as God did herein shew how much He esteemed of them by sending His Apostles not only to preach unto them but also to confirm the Gospel by their sufferings and that hereby the glorious priviledges of the Gentiles as to their interest in Christ and all the blessings of the Covenant of Grace were asserted and confirmed in despite of the desperate rage and fury of the Jews Philip. 2. 17. Doct. 1. It is an ordinary evil incident even to those who have once made swift progresse in their Christian course to faint and relent in it so as to give way unto lukewarmnesse and coldrifenesse in stead of their former zeal and fervency Rev. 2. 4. to security and lazinesse in stead of former watchfulnesse and diligence Gal. 5. 7. to drouping discouragement and backwardnesse in stead of former courage and chearfulnesse Heb. 12. 12. for this is the evil of fainting which Paul did look upon as incident to those Ephesians and therefore disswadeth from it Wherefore I desire that ye faint not 2. As tribulation for the Gospel whether imminent or already lying on doth usually make those faint and turn remisse in their Christian course who have not timeously fore-casten trouble before it came Mark 4. 17. So when trouble and persecution befalleth the Ministers of Christ especially those who are primely instrumentall in the work of the Gospel then are the Lords people most apt to faint and be discouraged because that therein they do frequently with great anxiety and diffidence fore-cast irrepairable detriment to the work of God as if God could not find out other hands to carry on His work when such and such are laid aside for Paul fore-saw that his tribulation who having been such an eminent instrument in the work of the Gospel did now every day expect death at Rome would occasion their fainting and therefore he doth guard against it I desire that ye faint not at my tribulation 3. Affliction and tribulation for the Gospel is a triall not only to those who are under it but to others also who look on and ate in no lesse hazard to be thereby brangled in their confidence blunted in their zeal and rendered remisse in their former forewardness than the person himself who suffereth for Paul is more afraid of their fainting because of his trouble than of his own and therefore doth carefully guard against it I desire that ye faint not at my tribulation 4. It is not sufficient for a faithfull Minister that he labour earnestly to rouze up people from their naturall deadnesse and once engage them in the way of Christianity Eph. 5. 14. but he must also endeavour to keep them moving when they are so engaged forecasting wisely and labouring to remove carefully what offences and stumbling-blocks Satan and corrupt flesh may cast in their way to retard them in it or make them turn aside from it Thus Paul wisely foreseeth and carefully laboureth to remove that ground of stumbling and fainting which they were apt to take from his sufferings faint not at my tribulations 5. A faithfull Minister suffering for truth will not be so sollicitous for his own concernments relating to his outward estate as for the Church and people of God lest they be turned aside or made to faint by reason of his sufferings for Paul doth not so much desire that they would furnish him with things necessary in the prison or use means for his delivery from it as that they faint not at his tribulations 6. It is not sufficient that Ministers exoner themselves simply in holding forth to people their dutie unlesse they be vehemently serious in pressing upon them the practice of it and this especially in hard declining times wherein the dead and lukewarm affections of people use not to be easily wrought upon for Paul doth affectionately desire or humbly beg of them as the word signifieth that they would not faint 7. This may sufficiently guard the Lord's people from discouragement stumbling and heartlesse fainting notwithstanding the sad suffering lot which is sometimes measured out unto the Lords faithfull servants for the truths cause when they consider the excellent worth of truth and how those who suffer for it have not cast themselves without necessity upon their sufferings but were necessitated to meet with them in the way of their calling for from what Paul hath said formerly from ver 2. of his calling to preach the Gospel among the Gentiles and the worth of that message which he did carry and was the occasion of his sufferings he inferreth this disswasive Wherefore I desire that ye faint not at my tribulations 8. This may in reason prevent the fainting and stumbling of the Lords people at the contempt reproach and other hardships under which they who preach the Gospel do for the most part labour if they would seriously consider that all those sufferings are occasioned in a great part by them in so far as if it were not for respect to the souls of people Ministers might do much to shift the crosse as well as others for Paul laboureth to prevent their fainting and stumbling at his sufferings from that consideration faint not at my tribulations which are for you saith he implying if he had not preached the Gospel unto the Gentiles he might have been free from trouble 9. So honourable is it to suffer for Christ and truth that not only the persons themselves who suffer are thereby honoured Act. 5. 41. But also all such as have interest in them and especially the sufferings of a faithfull Minister are glorious and honourable unto his flock as testifying Gods high esteem of them in sending His servants to suffer for their good which ought in reason to prevent their fainting at his sufferings yea and make them glory in them and take encouragement from them for Paul sheweth his tribulation was their
that state of light unto which we are called must be extended unto duties of all sorts not only to duties of goodnesse and righteousnesse towards our neighbour but also to duties towards God so as we imbrace those Truths which He holdeth forth in Scripture without all mixture of Error yea and take Him for our party in every duty as being the only judge of our sincerity for he saith The fruit of the Spirit is in all goodnesse and righteousnesse and truth Vers. 10. Proving what is acceptable unto the Lord. BEfore the Apostle use any moe arguments to inforce the former precept he doth first resume and explain the precept it self And first he explaineth the affirmative part thereof by giving one direction necessary to be practised by those who would walk as children of light even that by diligent search and enquiry they prove and try according to God's will revealed in His Word Isa. 8. 20. what is acceptable and well pleasing unto Him in every step of their way Doct. 1. There is no walking as a childe of light or suitably unto that gracious state to which we are called except we conform our selves not unto this world Rom. 12. 2. or to what may bring about our own advantage and so gratifie our lusts Matth. 5. 29. but unto what is acceptable to God and prescribed unto us as the rule of duty in His Word for this proving of what is acceptable unto Him is required not for it self or to rest thereon but to regulate our practice accordingly See ver 11. doct 1. and is called-for as a necessary concomitant of walking like children of light as is clear from the grammatical construction according to which this verse is to be joyned with the close of the eighth so that it runneth thus Walk as children of the light proving what is acceptable 2. We cannot conform our selves unto what is acceptable to the Lord and consequently cannot walk as children of light except we make a serious search and enquiry into the rule of duty and acceptation revealed in the Word yea and do what we do that we may come up to that rule and therefore we walk not acceptably when either we do things rashly without deliberation Prov. 19. 2. or doubtingly after deliberation Rom. 14. 23. yea nor when the thing done is in it self right and acceptable but we do it not from that ground but to gratifie our own lusts Matth. 6. 2. or the lusts of others Gal. 1. 10. for in order to this walking he requireth them to prove what is acceptable to the Lord as the rule by which they were to walk 3. It is not sufficient to make this inquiry in order to some few and weighty actions of our life but in order to all whether of greater or lesser concernment whether advantage or losse may probably follow upon our conforming of our selves unto this rule for the direction is indefinit without any limitation or restriction unto this action or that and therefore it ought to be extended unto all Proving what is acceptable unto the Lord. 4. The finding out of what is acceptable unto the Lord especially in some intricate cases is not easily attained there must be an accurate search together with an excercising our selves in the practice of those things which we already know to be acceptable that so we may experimentally know them to be such and get our knowledge bettered in those things whereof we are yet ignorant Joh. 7. 17. for the word rendred proving signifieth an accurate proof not so much by argument as by trial and experience as gold is tried in the fire Iam. 1. 12. Proving what is acceptable unto the Lord. Vers. 11. And have no fellowship with the unfruitful works of darknesse but rather reprove them HE explaineth next the negative part of the former precept as it was expressed ver 7. First by discharging them to be accessory any of those wayes mentioned ver 7. doct 3. to the sins of wicked men called here works of darknesse because they flow usually from the darknesse of ignorance Act. 3. 17. and are the works of unrenewed men who are nothing but darknesse See ver 8. are contrary to the light of Gods revealed will Joh. 3. 20. and are usually committed in the dark the very actors being ashamed to do them openly 1 Thess. 5. 7. and because they bring those who live and die in them without repentance unto utter darknesse Matth. 25. 30. They are also called unfruitfull works because they not only bring no advantage unto those who do commit them Rom. 6. 21. but also much hurt and dammage even the wages of sin which is death Rom. 6. 23. Next by commanding them to reprove convincingly those works of darknesse and the parties guilty of them and this though chiefly by their contrary good works Heb. 11. 7. yet not only by those but also by the word of admonition and reproof Eccles. 7. 5. as occasion should offer and Gods glory with the edification of their neighbour should seem unto spiritual prudence to call for it Besides what is already observed from a parallel place ver 7. doct 1. hence Learn 1. Then do we make an approven search and enquiry into what is acceptable unto the Lord when we do not satisfie our selves with the naked knowledge of what He approveth Rom. 2. 18. nor yet do only labour to defend by force of reason or sufferings what we find to be truth after search against gain-sayers 1 Cor. 13. 2 3. but do also make it the rule of practice by practising or for bearing accordingly for the Apostle having commanded them ver 10. to prove what is acceptable unto the Lord doth here enjoyn them to abstain from that which they could not but by searching find to be displeasing to Him while he saith and have no fellowship with the unfruitfull works of darknesse 2. Though we are not simply and in all cases to abstain from the fellowship of wicked men but may freely converse with such of them as we are bound unto either by the law of necessity Psal. 120. 5 6. or by any civil 1 Pet. 2. 18. religious 1 Cor. 7. 12. or natural bond Eph. 6. 1 2. yet no ty of that kind doth give us warrant to partake with them in their sins and therefore we are to eschew all unnecessary and voluntary fellowship and familiarity with them Psal. 26. 4. lest thereby we be drawn to walk in their wayes Prov. 22. 24 25. and they be hardened in their evil course and kept from being ashamed 2 Thess. 3. 14. for he forbiddeth absolutely all fellowship with them in their sins and consequently whatever may bring us under that hazard if so it can be eschewed without the neglect of any other duty And have no fellowship with the unfruitfull works of darknesse 3. We ought to look upon sin in its blackest colours of shame digrace losse of our time strength and of all other expence consumed upon it
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
10. 16. but also to confirm the grant of them to us if we believe Rom. 4. 11 yea and to exhibit a greater measure of those saving graces unto us upon our right using of them 1 Cor. 11. 24. therefore is it that the thing signified is ascribed unto the sign and seal Now the Apostle doth mention Baptism only and not the Lords Supper either because there is the same reason for both and therefore it was sufficient to expresse the one or because Baptism is the first and leading Sacrament and sealeth up our regeneration and new birth in a peculiar manner Tit. 3. 5. and therefore it is most appositly mentioned here where he speaketh of God's work in bringing sinners out of nature unto the state of grace The second mean and instrument which God maketh use of is the Word to wit the Covenant of Grace revealed in the Gospel and preached by sent Ministers Rom. 10. 15. which the Lord doth blesse for conveying grace to gracelesse sinners and so for sanctifying and cleansing them not by any vertue in the sound syllabs or sentences of this Word but by the effectuall working of His own Spirit Acts 16. 14. whereby He doth accompany His Word when and where He pleaseth Joh. 3. 8. Doct. 1. The love which an husband carrieth unto his wife ought to make it self evident not only in these things which tend to her welbeing in things temporall but also and chiefly in his sincere endeavours to bring about her spiritual and eternall good by labouring to instruct her in the saving knowledge of God in Christ 1 Pet. 3. 7. lovingly to admonish her for her faults Job 2. 10. and to pray with her and for her 1 Pet. 3. -7. for the example of Christs love to His Church which he is to imitate doth teach so much seing He from love gave Himself for the Church that He might sanctifie and cleanse her 2. As Gods Image was lost and forfeited by Adam's fall unto all his posterity so there was not any possible way for our recovering of it except a price and no lesse price than the bloud of Christ had been first payed to provoked justice for it for Christ behoved to give Himself and thereby purchase sanctification for us that so He might sanctifie and cleanse the Church 3. Our dying Lord had an actuall intention in due time to sanctifie and accordingly doth regenerate justifie and sanctifie yea and bring unto glory all those for whom he died and gave Himself a sacrifice and offering unto God for His intentions cannot be frustrated but He must see the travell of His soul Isa. 53. 11. Now that He intended to sanctifie all such is clear For He gave Himself for it that He might sanctifie and cleanse it 4. As all those for whom Christ our Lord did from love give Himself and whom by His death He intended to sanctifie were in themselves polluted and unclean lying in their bloud defiled both with the guilt of sin already committed and with the filthy vilenesse of sin yet indwelling Eph. 2. 1 -3. So such was the fervency of love in Christ to lost sinners and such was the vertue of His merit that no uncleannesse of this kind did make Him loath them or despare of getting them made clean For that He gave Himself for the Church to cleanse it supponeth that they were unclean and yet He loveth them and from love setteth about to cleanse them 5. The stain and blot of sin both in its filth and guilt hath so much sunk down in and polluted the whole man in soul and body that no liquor under heaven can wash it out or cleanse the soul from it but only the washing cleansing vertue of Christs most precious bloud For He gave Himself for the Church that He might cleanse it 6. This precious liquor of Christs bloud did not cleanse and sanctifie all those for whom He gave Himself so soon as it was shed upon the crosse no there neither was nor can be any cleansing of any by the bloud of Christ untill it be effectually applied unto the filthy soul for he mentioneth the Word and Sacraments as the means whereby Christ applieth the vertue of His death and ascribeth therefore this effect of cleansing unto them He gave Himself that He might cleanse it by the washing of water by the word 7. As this work and duty of applying the cleansing vertue of Christs death by a lively faith Act. 15. 9. is of all the other most difficult So the goodnesse of God hath provided many means by the help whereof we may be carried on towards it the chief whereof are the Word preached and the Sacraments administrated the former containing the charter or grant of Christ and of all His benefits from God unto every one who will receive Him Job 3. 16. The latter being the great seal of heaven annexed to this grant Rom. 4. 11. that thereby we may be more and more confirmed in the faith of it for His providing these means doth point at both the difficultie of applying Christ and his care to have us brought up to it That He might cleanse it by the washing of water and by the word 8. The Spirit of God prescribeth means unto Himself by which He bringeth about the work of grace in gracelesse sinners not to ty Himself absolutely and in all cases to such means but that we may be tyed to depend on Him in the use of them His ordinary way being to convey grace by these for though He may sanctifie some from the womb before they hear the Word or receive any Sacrament Jer. 1. 5. yet He holdeth these forth as the ordinary means by which He cleanseth even the washing of water by the word Vers. 27. That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish HEre is the second end of Christs giving Himself for His Church as also of His sanctifying it which end is not attained untill the life to come for besides that he hath spoken of the Churches state of grace ver 26 the words here used are so comprehensive and large that they cannot be well understood to have their full accomplishment untill Believers be brought by Christ unto that full perfection in grace which shall be attained in glory Which state of perfection is here set forth by that most perfect union and conjunction which the Church shall have with Christ being presented to Him as the Bride to the Bridegroom for the through accomplishing of the marriage by vertue of which most perfect union the Church shall be glorious that is perfectly holy and happy as he after explaineth shewing all evil whether of sin or misery shall be removed even the least spot of sin or wrinkle through old age or misery not excepted and that all contrary good shall be bestowed both perfect holinesse and happinesse in such a measure that
thing hoped for being put for hope as the Apostle explaineth himself 1 Thes. 5. 8. which hope is a grace whereby we patiently expect salvation both temporal Psal. 62. 1. and eternal Titus 1. 2. but chiefly the latter according to the promise apprehended by faith and it answereth the part of the bodily armour called the helmet or head-piece which being the highest piece of all the rest did defend the head and face and was so composed as to make the souldier of dreadfull appearance unto his enemies In like manner this grace of wel-grounded hope doth lift the heart upwards Psal. 16. 9. keepeth the head safe and above water so that the Christian sinketh not 2 Cor. 4. 16. Rom. 5. 3. 4. and bringeth him to so high a pitch of Christian courage as maketh him formidable to his adversary 1 Sam. 17. 45 46. The sixth piece of armour is the written Word of God which answereth that part of the bodily armour called the sword whereby the souldier useth both to defend himself and wound the enemy In like manner the Word of God laid up in the heart and made use of pertinently by the Christian souldier hath somewhat in it to ward off the blow of every tentation Matth. 4. 4 7 10. and maketh Satan retire as one ashamed and wounded Matth. 4. 10 11. and it is here called the sword of the Spirit because the Spirit of God hath revealed this Word 2 Pet. 1. 21 it worketh powerfully upon the spirits of men Heb. 4. 12. and its efficacy in working dependeth on the Spirit 2 Cor. 10. 4. Doct. 1. Though believers have heaven and salvation already in right and by promise Joh. 3. 36 yet the Lord for good and wise reasons seeth it necessary to delay the performance and not to give them present possession upon their right for if there were present possession given there would be no need of this grace of hope wherby the believer doth patiently expect salvation promised and take the helmet of salvation or of the hope of salvation 2 The sincere believer during the time of the not performance of promised salvation may cast his accompt to meet with many sore assaults and sad stroaks from manifold tentations upon all hands for what need of an helmet if there be not appearance of blows and take the helmet of salvation 3. A wel-grounded hope of salvation according to the promise is another necessary piece of the Christians armour without the which he is deprived of one strong motive and encouragement to the work of sanctification in generall 1 Joh. 3. 3. exposed and laid open to several deadly blows and dangerous tentations from Satan and more especially to immoderate grief for the death of near relations 1 Thes. 4. 13. to the evil of covetousness and of placeing our portion and happiness in this life as knowing nothing of a better Psal. 17. 14. with 15. to the evils of fainting discouragement and dispaire arising from delayed performance of what is promised Prov. 13. 12. from hard sufferings and persecutions for the Gospel 2 Cor. 4. 16. with 18. and from the fear of approaching death the king of terrours Prov. 14. 32. for the Apostle commandeth the Christian souldier to arm himself with this grace of hope and take the helmet of salvation 4. Though this saving grace of hope be stronger and weaker in several Christians according as it hath more or less of a mixture of contrary diffidence Rom. 4. 18. and though the meanest degree of hope doth serve for good purpose to defend the Christian in some measure against the forementioned tentations Rom. 5. 5 yet it is the Christian souldier 's duty in order to his better guarding against those deadly blows to aim at no less than a full assurance of hope even such as maketh him no less diffident to obtain salvation promised than if he had it in hand for it seemeth the Apostle expresseth the grace of hope by salvation the object of it to shew their hope should be as much fixed as if they had salvation it self already in possession and take the helmet of salvation 5. The Christian souldier is not alwayes and only to be upon the defending hand nor to think it enough to keep his sinfull evils from prevailing further and growing stronger but he must also endeavour to pursue them weaken them and not to think himself exonered untill he fully subdue them for the Spirit of God injoyneth the Christian souldier to make use not only of defensive armour to guard himself but of offensive also to pursue and kill the enemy of which sort is the sword in bodily wars and the sword of the Spirit 6. Acquaintance with the Lords written Word together with a dexterous usemaking of it is another necessary piece of the Christian his armour without the which he cannot choose but he exposed to several dangerous blows and deadly tentations seing he can neither know sin to be sin Rom. 7. 7. nor the right way of resisting sin or of discharging duty Psal. 119. 9. and bearing afflictions with Christian courage and patience Matth. 5. 39. but by the word besides that the timous calling to mind of a word in Scripture forbidding and threatening such an evil pressing the practice of such a duty and speaking incouragement and comfort to the soul exercised with such a cross is often blessed of God to break the strength of the tentation which inciteth to it Matth. 4. 10 11. to furnish the heart with resolution and strength for duty Psal. 119. 50. and with Christian courage under the cross Psal. 119. 92. for he commandeth the Christian souldier to arm himself with the knowledge of and acquaintance with the Word of God and the sword of the Spirit which is the Word of God 7. As it is the only vertue and power of Gods Spirit which enliveneth the Word and maketh it effectual So it is only the Word of God and no humane inventions or magical charmes with which the Spirit of God doth joyn His power and efficacy to resist and drive away the devil for therefore he calleth the Word the sword of the Spirit and expoundeth it to be no other word but the Word of God Verse 18. Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all saints HEre is a seventh piece of this armour or rather a duty the practizing whereof is injoyned by God as a mean for obtaining all those forementioned pieces of the spiritual armour from Him together with the right use-making of them against the enemy and the Lords successfull blessing thereupon This mean is the duty of prayer whereby we offer up our desires to God Psal 62. 8. for things agreeable to His will 1 Joh. 5. 14. in the name of Christ Joh. 16. 23. with confession of our sins Psal. 32. 5. 6. and thankfull acknowledgement of His mercies Philip. 4. 6. Which duty is injoyned not simply