as the sum and compend of saving wisdom while he saith In the knowledge of Him to wit of Christ or in the acknowledgement of Him as it is in the Original 11. It is not sufficient for attaining this grace of wisdom or saving knowledge of divine truths that those truths be plainly revealed by the Spirit of God in Scripture there must be also a removal of that natural darknesse and blindnesse which is in our understandings whereby we may be enabled to take up that which is revealed even as to the beholding of colours by the outward sense there must not only be an outward light to make the object conspicuous but also the faculty of seeing in the eye a blind man cannot see at noon-day nor yet the sharpest-sighted at midnight Thus for the taking up of things heavenly the Apostle prayeth both for a Spirit of revelation to make those truths conspicuous and for a new power of discerning in the understanding that they might be able to take up the truth so revealed The eyes of your understanding being enlightened 12. The natural faculties of the soul are not destroyed in conversion so as if from that time forward the renewed man did nothing and the Spirit of God residing in him did all things no they are only renewed by the implanting of new gracious habits and dispositions in them so that our wit will and affections being renewed quickened and wrought upon by the Spirit of God do also themselves work Philip. 2. -12. for Paul prayeth not that their understanding might be destroyed but enlightened The eyes of your understanding being enlightened Vers. 18. That ye may know what is the hope of His calling and what the riches of the glory of His inheritance in the Saints HEre is one of those ends for attaining whereof the Apostle would have this wisdom bestowed upon them even that they might know those good things which they were to partake of in Heaven which are first summarly propounded under the name of hope taken here for the object of hope or things hoped-for as Rom. 8. 24 Col. 1. 5. and the hope of their calling because at their conversion they were called to the participation of those things next more fully explained while they are called an inheritance which is most excellent as being both rich and glorious and appertaineth only to the Saints and those who are renewed by the Spirit of God for the particle rendered in the Saints doth signifie in or amongst and is so read Act. 26. 18. Doct. 1. As effectuall inward calling whereby we are made a willing people in the day of God's power Psal. 110. 3. is only Christ's work by His Spirit upon the hearts of the Elect making them to give hearty obedience to the outward call by the mouth of His Ministers So by this work he openeth unto them a large door of hope and calleth them who were before without hope to partake of an excellent and glorious inheritance which is here called hope or the thing hoped-for and the hope of calling they being called to the enjoyment of it which calling is also called His to wit God's or Christ's because it is His work What is the hope of His calling 2. Though those who are effectually called do receive some part of that happinesse unto which they are called presently and in hand to wit those excellent benefits of justification adoption and sanctification and such others as do either accompany or flow from those in this life 1 Cor. 6. 11. yet the great and chief part of it is not given then in present possession but reserved in the heavens for them 1 Pet. 1. 4. so that they have it only in hope for therefore is it called the hope of their calling a thing only hoped-for 3. Though those excellent things which are not yet possessed but only hoped-for by Believers are known in part and in general 1 Joh. 3. -2. even so far as the knowledge which we have of them is sufficient to terminate our hope otherwise if they were wholly unknown they could not be hoped-for yet so excellent are those things in themselves and therefore remote from our knowledge and so much are we taken up with trifles and childish toyes that even true Believers and they who know most and have their thoughts most exercised about them are in a great part ignorant of them they neither know them fully nor particularly Isa. 64. 4. So that heaven and glory will be found another kind of thing than ever entred in the heart of man to think upon or look after 1 Cor. 2. 9. for he prayeth that even the called Ephesians might know what is the hope of His calling implying that they were yet in a great part ignorant of it 4. That measure of knowledge which may be attained here of those excellent things hoped-for should be carefully endeavoured and diligently sought after by Believers as being of great concernment to make them seek after these things being so known Philip. 3. 14. to sweeten the bitternesse of their crosse Rom. 8. 18. furnish them with matter for sweet meditation upon heaven and things heavenly Philip. 3. 20. and to make them more vehemently long and desire after the actual possession of those things Philip. 1. 23. for Paul's praying for wisdom that they may know the hope of His calling implyeth that much more themselves ought to seek after the knowledge of it 5. As those excellent things which are now hoped-for and really to be enjoyed in the other life are of the nature of an inheritance which is not purchased by us but freely bestowed upon us so they are properly Christ's inheritance who hath proper right to it as being the natural Son of God and by vertue of His own purchase but the right which we have is communicated to us through Him In whom we have received the adoption of children and so are made heirs and co-heirs with Christ Rom. 8. 17. for the Apostle explaining what those things hoped-for are calleth them an inheâ—â—ritance and His inheritance And what the riches of the glory of His inheritance 6. This heavenly inheritance is a rich inheritance as wanting nothing to make the state of those who enjoy it compleatly happy and giving full satisfaction and contentment Psal. 17. 15. and therefore it is called the riches of his inheritance that is after the manner of speech much used among the Hebrewâ— A rich inheritance 7. It is also a glorious inheritance there being nothing there but what is glorious The sight shall be glorious for we shall see God as we are seen 1 Cor. 13. 12. the place shall be glorious 2 Cor. 12. 4. the company glorious all the glorified Saints and Angels Heb. 12. 22 23. our souls and bodies shall be glorious Philip. 3. 21. and our daily exercise shall be glorious even to give glory unto God for ever and ever Rev. 7. 9 10. for therefore it is called the glory of his inheritance or
promise even such certainty as the giving of a pledge and holding forth of an effectuall and necessary cause do give for performance of the thing promised for Christs resurrection is both a pledge 1 Cor. 15. 20. and cause of our resurrection Rom. 8. 11. which holdeth also in His glorification Doct. 1. The fruits and effects of Gods eternal love and mercy and of Christs merit toward the Elect are not confined within this present life but are in a great part to have their accomplishment after time when the bodies of Believers shall be raised up in glory at the last day and they perfectly glorified with Christ in Heaven for ever for those two fruits of the Fathers love and of Christs merit even the Resurrection and Glorification of Believers are here expressed while it is said and hath raised us up together and made us sit together in heavenly places 2. Those and those only shall partake of the resurrection of the just which is to life everlasting Job 5. 29 And shall be glorified hereafter whom God doth quicken by converting grace here for those three parts of the delivery of lost sinners are of equal latitude He hath quickened us raised us up and made us sit in heavenly places 3. As it is a thing full of difficulty to be believed that after worms have consumed this flesh of ours it shall be raised up in glory and that we who are heirs of hell and children of wrath shall one day reign with Christ for ever so those are things not only sure in themselves but which the Lord would have converted and quickened Believers assured of that so their comfort under crosses might be more abounding 2 Cor. 4. 14. with 16 17 18. and their courage against death more strong 1 Thess. 4. 18. and that they in all things may live as becometh those who not only shall rise and take possession of glory in their own persons but also are already risen and glorified with and in Christ their Head Col. 3. 1 even by having their conversation in Heaven while they are yet upon earth Philip. 3. 20. for that they might be perswaded of their future resurrection and glorification the Spirit of God doth speak of them as already done viz in the sense given in the exposition He hath raised us up together and made us sit together in heavenly places Vers. 7. That in the ages to come he might shew the exceeding riches of his grace in his kindnesse towards us through Christ Jesus THe Apostle thirdly propoundeth the final cause or the end intended by God to be brought about by His gracious working formerly mentioned towards those Ephesians and first Converts among the Jews even that in all ages succeeding the present unto the end of the world God might give an evident proof and infallible demonstration for so much doth the word rendred shew signifie of the exceeding riches of His grace that is how far the abundance of His mercy and favour toward sinners doth exceed all expression and created comprehension the setting forth whereof to the following ages was intended by God not only for His own glory as chap. 1. 12. â—14 but also for the encouragement of all vile sinners unto the worlds end to draw nigh unto God for mercy in Christ as being animated hereto by this example and infallible evidence of the exceeding riches of Gods grace for so doth the Apostle more fully explain his own meaning 1 Tim. 1. 16. And in the close of the verse he sheweth wherein that convincing evidence doth lye by giving a short comprehensive sum of all he hath spoken from the beginning of the Chapter even in God's kindnesse that is all those effects formerly mentioned of His mercy love and free grace flowing from His good gentle and bountifull disposition and this towards them whose misery was formerly described and through Christ as the purchaser and applier of all those Doct. 1. As there is grace yea riches and abundance of grace in God even such as exceed all expression 2 Sam. 7. 20. all comprehension Isa. 55. 9. yea and all the sins of creatures Rom. 5. 20. So the more a man doth dwell upon this sweet subject his thoughts and apprehensions of it will be the more enlarged and his expressions also will in some measure go alongs with his thoughts for the Apostle having before ver 4. expressed it under the name of riches in mercy and falling here upon the same subject again his thoughts of it are more enlarged and his expression doth rise accordingly so that it is now not only riches but exceeding riches of his grace 2. As it is a matter full of difficulty for those who are sensible of their own vileness to believe the exceeding riches of Gods grace towards lost sinners and to believe it especially with application unto themselves Act. 2. 37. So the particular instances and examples of Gods mercy and grace tow 〈…〉 ds others have a peculiar fitnesse and efficacy in them to convince us how exceedingly gracious God is and so to convince us as we may be encouraged to draw nigh to that same fountain of rich grace for pardon and life unto our selves 1 Tim. 1. 16. a fitnesse beyond what is in the simple doctrinal declaration of those riches of grace in so far as those instances and examples do speak not only that mercy and grace may be had but that it hath been attained unto and by those who in all respects did judge themselves and were really as unworthy of it as unable to lay hold upon it in the mean time and to make good use of it afterwards as we do judge our selves so that the yce is broken and the foord ridden before us for the Apostle sheweth that God gave such instances of mercy and grace in those primitive Christians that he might shew forth as it were by demonstration and evidence the exceeding riches of His grace and this in order to the encouragement of others to venture their salvation upon that same grace as we shew in the Exposition 3. The more sinfull miserable and wretched they are to whom the Lord is gracious there is the more convincing proof given of the exceeding riches of His grace and so a greater encouragement for those who are yet in their gracelesse state to roll themselves over upon this His rich grace and to expect good from it for it was the quickening of such vile sinners whose misery is described ver 1 2. 3. which did tend to shew forth the exceeding riches of His grace which the Apostle also hinteth at while shewing wherein that convincing evidence did lye he saith his kindnesse towards us the word us is emphatick as to the purpose in hand 4. It was a thing resolved upon by God revealed to His servants and accordingly made known by them to the Church that the glorious light of the Gospel though opposed by the fury and industry of men and devils yet should never
the most rigid critick or Momus himself shall not find any inlack or defect in either as the word rendered without blemish will bear Doct. 1. All those who are justified and sanctified here and none but they shall be glorified hereafter for Christ must see the travel of His soul Isa. 53. 11. which is not only to sanctifie those for whom He gave Himself ver 26. but also to glorifie them and to bring them to glory by the way of holinesse That He might present it to Himself a glorious Church 2. Christ hath purchased by His death not only sanctification to His Church but also heaven it self and therefore our glory in heaven is not merited by our holinesse but being purchased by Christ is freely gifted to us Rom. 6. 23. He gave Himself for it that He might present it to Himself a glorious Church saith he 3. Though Belivers even while they are here be brought near to God in Christ by faith Eph. 2. 13. and have fellowship with the Father and with His Son Jesus Christ 1 Joh. 1. -3. yet all that fellowship and nearnesse is but a distance and kind of estrangement being compared with that most perfect presence and intimate fellowship which shall be enjoyed hereafter the former being but mediate through the glaste of Ordinances 1 Cor. 13. 12. frequently interrupted Psal. 30. 7. and no wayes full 1 Cor. 13. 12. but the latter shall be immediate 1 Cor. 13. 12. constant 1 Thess. 4. 17. and so full that they who enjoy the meanest degree shall find no inlack Psal. 17. 15. for he speaketh of Christs presenting His Church to Himself in glory at the great day as if there were nothing but uncouthnesse and distance betwixt Him and the Church untill then that he might present it to himself a glorious Church saith he 4. Though every believing soul is when the Father draweth it to Christ contracted and handfasted with Him Hos. 2. 19 20. yet for good and wise reasons it pleaseth the Lord Christ to delay the taking of us home to Himself and the accomplishment and consummation of the begun marriage untill all the Elect being effectually called shall be presented to Him at once and so this spirituall marriage shall be fully accomplished betwixt Jesus Christ and the Bride the Lambs wife Rev. 19. 7. even as in earthly marriages there is first a Contract or Espousals and then for just and honest reasons some space of time ought to interveen betwixt that and the full accomplishment of the marriage Deut. 20. 7. Matth. 1. 18. for Paul sheweth that then at the great day the whole Church of real Believers shall be presented to Christ as the Bride is to the Bridegroom for the solemn consummation of the marriage That he might present it to himself a glorious Church 5. As believing souls even after their being contracted with Christ by faith and after they are renewed and cleansed in part do not get all their filthy garments put off there being a body of sin and death which cleaveth unto the best So at the finall solemnization of the marriage in the great day the Church of Believers the Bride and Lambs wife shall be clad in garments of glory being fully freed from the smallest remnant of sin and misery and made wholly glorious both in soul Matth. 22. 30. and body Phil. 3. 21. for he saith that he might present it unto himself a glorious Church not having spot or wrinkle c. 6. Those garments of glory and needle-work wherewith the Church the Lambs wife shall be arrayed in the marriage-day are dearly purchased and freely bestowed upon her by Christ her Bridegroom and head for Paul saith Christ gave himself for the Church that he might present it to himself a glorious Church not having spot or wrinkle c 7. This perfect glorious state wherein the Church shall be for ever with Christ her Lord her Head her Husband is such as none can positively declare what it is yea neither can the heart of man comprehend it and all the knowledge which can be here in our state of imperfection attained of it is not so much positive or a knowing what it is as negative or a knowing what it is not by removing all those things from it which imply the least degree of sin and misery for therefore doth Paul set it out here by four negatives Not having spot or wrinkle or any such thing and without blemish and by one affirmative only that it should be holy Vers. 28. So ought men to love their wives as their own bodies he that loveth his wife loveth himself FOlloweth the second argument to inforce this duty of love upon husbands towards their wives taken from the near conjunction betwixt husband and wife which he doth propound in this verse by shewing that the wife is the husbands body in so far as by the law of marriage which shall be explained ver 30. they two become one flesh so that in loving her he doth love himself to wit not so much because his so doing tendeth to his own good and peace though that be also truth Prov. 5. 17 18 19. as that she is his own body a piece of himself yea and his whole self or a second self they two being one flesh and therefore he ought to love her yea and to love her with the same sincerity and ardency of affection kything in the same or like effects wherewith he loveth his own body yea both his soul and body which are himself for the words as their own bodies are both an argument to inforce upon them the duty and a rule to direct them in the right manner of practising the duty Doct. 1. As love in husbands toward their wives after the pattern of Christs love unto His Church is a most necessary duty So considering the many quench-coals of love which the mutual infirmities both of husbands and wives do frequently furnish together with that naturall pronenesse which is in corrupt man being advanced and preferred above others to abuse his authority to domineer with a kind of tyranny over such as are under him it will be found a task not so easie as at the first it would appear for husbands to keep this affection and love flowing from the right fountain and manifesting it self in all its necessary effects towards their wives for to what purpose else doth he reiterate this exhortation and inforce it by so strong and convincing arguments So ought men to love their wives as their own bodies 2. That place of honour and superiority which God hath given the man over the wife as appointing him to be her head doth tye him unto answerable duty so that the greater his honour is the greater is his burden and in particular it bindeth him to love her and from love to govern instruct cherish her and provide for her and to all other things by proportion which the head doth for the body for from what he said ver
works of that kind So it is lawfull for Christians to have an eye to this reward as a motive whereby to work up their backward hearts unto a willing complyance with expensive duties of that sort providing first it be not looked at as a thing to be merited by their good works Rom. 6. 23. Nor secondly as the only or chief motive 2 Cor. 5. 14. for the Apostle by this similitude doth minde them of the promised reward as an argument exciting them unto beneficence Whatsoever a man soweth that shall be also reap Vers. 8. For he that soweth to his flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting VVHat the Apostle spoke generally concerning that proportion which shall be betwixt a man's future reward and his present work he doth now following the same metaphor of sowing and reaping make it more clear by distinguishing several sorts of sowers seeds grounds and several sorts of harvests answerable to each of those The plain meaning whereof is 1. That carnal and unregenerate men who take no other care but to spend their wit strength time and particularly their means upon the service of their own fleshly lusts such as are reckoned forth chap. 5. 19 20. they shall at last reap no fruit thereby but corruption that is eternal perdition for corruption is here opposed unto eternal life and this they shall reap from the flesh that is their own inbred corruption which with the sinfull effects thereof is the true seed of death and perdition And secondly that renewed and spirituall men who imploy their whole life study and labour and particularly their worldly substance for advancing the works of the Spirit whether in themselves or others such as are reckoned forth chap. 5. 22. and particularly for upholding the Gospel and a painful Ministry they shall receive the reward of eternal life and this from the Spirit that is the grace of God in them which is the true seed of eternity not by way of merit as destruction and corruption follow upon the flesh but from God's mercy and free gift as the Apostle doth in plain and proper terms put the difference Rom. 6. 23. according to which this metaphorick allegory must be expounded and may not be set in opposition to it Doct. 1. The whole world are comprized in one of two ranks they are either sowing to the flesh living in their unregenerate state and in slavery to their lusts whose end shall be perdition or they are sowing to the Spirit truly regenerate and imploying themselves for the advancing of things spiritual whose end shall be eternal life There is no neutral or midstate for Paul distinguisheth all in these two He that soweth to his flesh and he that soweth to the Spirit 2. It may be frequently observed that they who have not an heart to part with any thing of their temporall goods for God and pious uses but plead present poverty necessity and fear of future want when God doth call them to any thing of that kind are notwithstanding most profuse and lavish in spending their means to make provision for the flesh and to uphold the beastly lusts thereof for he that soweth not to the Spirit soweth to his flesh 3. Though carnal men do think their own way the only wisest while they spend their wit and substance for attaining present profit pleasure and preferment and do judge the way of the Godly but meer folly while they imploy their strength and means for things spiritual and such as God's honour is mainly concerned in and are not attended with an income of worldly advantage but rather of losse and detriment yet the end shall prove that those who thought themselves only wise men and gainers have been but meer fools and greatest losers and that those others whom they looked upon as mad-men and bad managers of their worldly affairs have been the greatest gainers and wisest adventurers for he that soweth to his flesh shall reap corruption but he that soweth to the Spirit shall reap life everlasting 4. The state of the wicked after death is a state of corruption wherein though the substance of their soul and body shall not be annihilated but shall be upheld unto all eternity by the mighty power of God in the midst of unutterable torments Mark 9. 44. yet all their glory pleasure and gain wherein they placed their happinesse and for attaining whereof only they spent their time and strength Psal. 49. 11. shall then be consumed 2 Pet. 3. 10. and they themselves made to languish and pine away under the wrath of an highly provoked and then unreconciliable God 2 Thess. 1. 9. for saith he The wicked shall reap corruption meaning their state after death 5. The state of the Godly after death shall be a state of life the life of Grace being then swallowed up and perfected in the life of Glory which consisteth in perfect freedom from sin and misery Eph. 5. 27. in unconceivable joys Psal. 16. 11. and the full enjoying of God 1 Joh. 3. 2. which happy state of theirs shall be eternal they shall never weary nor yet be deprived of it for saith he the Godly shall reap life everlasting 6. Whatever sin a man committeth it is most properly his own work as flowing from the root of his own corrupt flesh but the good which he doth is not so properly his own as Gods in so far as it floweth from the Spirit of God and habits of Grace which were wrought in him by the self-same Spirit Philip. 2. 13. Col. 3. 10. for speaking of the flesh he setteth it forth by the appropriating Pronoun his He that soweth to his flesh but not so while he speaketh of the Spirit He that soweth to The Spirit not to his spirit Vers. 9. And let us not be weary in well doing for in due season we shall reap if we faint not THe Apostle from what he hath presently spoken of the reward of eternal life attending those who sow in the Spirit inferreth the former exhortation propounded ver 6. and enlargeth it by recommending unto them according to the sense given of the former similitude the study of good works and especially of beneficency in the general under the name of well-doing whereby he meaneth not only the outward work but also the doing of it in a right manner Mat. 6. 1. c. and that they would persevere to the end in that study notwithstanding of all contrary discouragements without base and cowardly ceding unto them and inforceth the exhortation by putting it above all question that they shall gather the fruit which God had promised though not presently yet in the due time that is the time which God doth judge most convenient but withall he addeth a condition of reaping in due time required on their part to wit if they continued constant in well-doing even the same unto which he had exhorted them in the former part
condemnation unto others Heb. 11. 7. for the metaphor of an earnest used among Merchants when the sum covenanted is not presently given doth bear so much Who is the earnest of our inheritance 4. As even Believers are apt to doubt if ever the covenanted inheritance shall be bestowed and actually enjoyed by them So the Lord is most willing to do all which in reason can be required for removing all doubts of that kind and more particularly He giveth them an earnest or a part of this covenanted inheritance in hand to assure them of his purpose to bestow the whole in due time for the metaphor of an earnest doth bear this also the end of giving an earnest being to assure the receiver of the giver's honest purpose to perform all that he hath promised which otherwise might be called in question Who is the earnest of our inheritance 5. The Spirit of the Lord sealing Believers and those saving graces of the Spirit which he worketh in sealing do serve for the same uses in relation to the Covenant of Grace wherein heaven and glory is promised to Believers for which an earnest doth serve in a civil bargain for as the earnest is a part of the sum and usually but a small part and yet may assure the receiver of his obtaining the whole So the Spirit and His work of grace received here is begun glory Joh. 17. 3. and though but a small part of it 1 Cor. 13. 12 13. yet the smallest measure of grace may assure the man who hath it of his obtaining the full possession of glory in the day of the Lord Jesus Philip. 1. 6. hence the Apostle calleth the Spirit with his graces this earnest Who is the earnest of our inheritance From the time how long the use of this earnest was to continue Learn 1. As real Believers are Christs possession in whom He dwelleth Eph. 3. 17. and whom He manureth and maketh fruitfull Joh. 15. -2. So He hath purchased them to wit by paying a price to provoked justice 1 Cor. 6. 20. and by force from Satan their old possessor and master Heb. 2. 14 15. and purchased them for this end that He might possesse them for speaking of Believers he calleth them a purchased possession 2. Though the redemption and delivery of Believers be already begun and their bonds loosed in part Col. 1. 13. yet their compleat redemption is but to come to wit from sin at death Heb. 12. -23. and from misery not untill the last day then and not while then shall their bodies be raised up in glory and their redemption be full and compleat Rom. 8. 23. for the Apostle speaketh of their redemption as of a thing yet to come Untill the redemption of the purchased possession 3. As this earnest even the holy Spirit with His graces being once given cannot totally be lost So if this day of redemption were once come there shall be no further use of an earnest the covenanted inheritance will then be fully possessed and consequently no place left for fears or doubts about the obtaining of it for he saith the Spirit was to be an earnest untill the redemption and so He must continue with them untill then but was not to serve for an earnest any longer Who is the earnest untill the redemption of the purchased possession From the end proposed see what is already observed upon ver 6. and ver 12. Vers. 15. Wherefore I also after I heard of your faith in the Lord Jesus and love unto all the Saints 16. Cease not to give thanks for you making mention of you in my prayers THe Apostle in the second part of the Chapter taking occasion from what he heard of those Ephesians breaketh forth in thanksgiving and prayer to God for them whereby he prosecuteth his main scope in so far as that by every sentence and word almost he doth breath forth the high esteem which he had of God's free grace in Christ and thereby doth confirm their faith besides that while he prayeth for their perseverance and growth in the faith and knowledge of saving truths he doth indirectly at least excite them to persevere and make progresse in the same And first having shewn the good report which was brought unto him of those spiritual graces which were eminent in them whereof he instanceth two which are the sum and compend of all the rest and doth illustrate them from their principal object faith in Jesus Christ and love to all the Saints ver 15. he maketh known unto them what was his exercise upon their behalf even that being incited by the consideration of these spiritual blessings bestowed by God upon them and mentioned ver 13 14. and by the report which he had of them ver 15. he made conscience to continue in the duties of thanksgiving and prayer to God for them ver 16. From Vers. 15. Learn 1. It is not sufficient that Christs Ministers do presse duties upon the Lords People having convincedly cleared unto their consciences the equity which is in those duties but they must also hold forth unto them a copie of that obedience which they so much presse by their own example and practice for so the Apostle having abundantly cleared ver 13 14. that the Lord 's converting and sealing of those Ephesians did call upon them to praise the glory of His grace he himself doth here put hand to this work Wherefore saith he I cease not to give thanks for you 2. It is a great encouragement to blesse the Lord and to pray unto Him in behalf of those who are making conscience of these duties for themselves for while he saith I also give thanks he supposeth they were doing the like and that he was encouraged from thence 3. Grace is like a precious oyntment whose savour cannot be hid the report of it where it is in life will spread and make his name who hath it savoury unto such as are truly gracious themselves for Paul though at a great distance being now at Rome heard of their faith in Jesus Christ and love to all the Saints 4. It is the duty of Christians to be joyfully reporting and speaking of the grace of God and good which is in others providing it be wisely done that is first sparingly and so as not to place all our own Religion in speaking of the Religion of others Secondly not rashly or without such grounds in the person whom we commend as charity at least may rest upon Thirdly impartially and not factiously crying up some and decrying others who are equally deserving Jude -16. for Paul's hearing of their faith and love implyeth that some had reported to him of that good which was in them 5. Even in the best Churches in those primitive times who were most commended by the Apostles every one had not faith and so is it yet All are not Israel who are of Israel Rom. 9. 6. for the word rendred their faith in the Original is the faith which
are Believers in whom this mighty power hath already wrought may be in a great measure ignorant of the exceeding greatnesse of it they are destitute even of the notional knowledge of it in a great part because of the mysteriousnesse of the subject Joh. 3. 8. and their little acquaintance with the Word which revealeth the way of God's working in souls Psal. 77. and 88. but chiefly of experimental knowledge there being much to be wrought in them by His mighty power whereof they can have no experience as yet Philip. 3. 21. there being much also already wrought in them and they know it not but doubt of it Job 9. 11. for though it be a mighty working power yet it hath a meek sweet Phal 110. 3. secret Cant. 5. 4. and therefore a not easie discernable work Thus those believing Ephesians were in a great part ignorant of this power else to what purpose did the Apostle pray that they might know what is the exceeding greatnesse of his power 10. The experimentall knowledge chiefly of God's way of working in and towards Believers is to be carefully sought after as being of great concernment to make us thankfull to God for His gracious working in us where it is known and felt Psal. 116. 8 9 c. as also in order to our own comfort arising from that our knowledge Psal. 116. 7. and to strengthen our faith and hope in God Rom. 5. 4. for while Paul prayeth for the knowledge of this mighty working power to them he teacheth them to seek after this knowledge themselves That ye may know what is the exceeding greatnesse of his power 11. This experimental knowledge of God's power is an eminent part of spiritual wisdom and of our knowing and acknowledging of Christ aright for he prayeth that they may know what is the exceeding greatnesse of his power as one end or part of that spiritual wisdom which consisteth in the knowledge or acknowledgment of Him spoken of ver -17. Vers. 20. Which He wrought in Christ when He raised him from the dead and set Him at his own right hand in the heavenly places THe Apostle in the third branch of this second part of the Chapter taking occasion from what he spoke of the exceeding greatnesse of God's power in Believers ver 19. falleth out upon a commendation and more large explication of that mighty power taken from one of its admirable effects towards Christ in exalting Him from His low condition whereby he doth yet prosecute his main scope for what greater confirmation could be given unto their faith in Christ than the making known unto them how highly exalted Christ is and that the same divine power which exalted Him had wrought was working and would continue to work in them untill all those glorious things which they had now only in hope should be actually bestowed upon them And first that he may commend and clear that mighty Power according to which God did work in the believing Ephesians he doth briefly propound two things which were wrought by it towards the exaltation of Christ first His resurrection from the dead Secondly His being set at the right hand of God in heavenly places whereby is set forth that high glory and dignity which after Christ's resurrection and ascension was put upon Christ as God-man far surpassing the glory of all things created Philip. 2. 9. together with that high power and authority which the same Christ God-man hath obtained over all things to dispose of them for the Churches good 1 Pet. 3. 22. which glory and authority of Christ is only visible in the Heavens and therfore it is said to be in heavenly places because Christ's humane nature through which His Deity doth shine and manifest it self is only in Heaven Act. 3. 21. although the effects of this His power and authority may be and are perceived elsewhere Act. 2. 33. And that this is intended to be held forth by Christ's sitting at the Father's right hand is clear not only from the places presently cited and the Apostle's own explication which he subjoyneth in the verses following but also from the phrase it self which cannot be proper seing God hath neither right nor left hand properly Joh. 4. 24. and so must be a metaphor borrowed from Kings and Princes who do set those at their right hand whom they highly honour 1 King 2. 19. or place in any office of chief authority and trust Mat. 20. 21. Doct. 1. As our Lord Jesus was once among the dead So He did rise again from death See upon Gal. 1. ver 1. doct 7. for saith he When He raised Him from the dead 2. The raising of Christ from the dead as it was the Father's work So considering what an eminent person Christ was and how low He was brought Philip. 2. 6 7 8. and what a height of honour He was exalted unto Philip 2. 9. 10. and that He did sustain our person in dying the iniquities of us all being laid upon Him Isa. 53. 6. and in rising again from death Eph. 2. 5 6. All those I say being considered this work of raising Christ was an effect of God's extraordinary and mighty power for as he ascribeth the raising of Christ to the Father which doth not contradict those Scriptures which affirm Christ to have risen by His own power John 2. 19. and 10. 17. because it is one and the same power which is in both Father and Son they being one only God 1 Joh. 5. 7. So he doth ascribe it to the working of His mighty power spoken of vers -19. and related unto in this while he saith Which or according to which He wrought in Christ when He raised Him from the dead 3. The self-same omnipotent power which wrought in and towards Christ's exaltation in all the steps of it is engaged for working grace and carrying-on the work of grace in Believers and for performing unto Believers whatever they have ground to hope-for from His Word and therefore we may look upon the severall effects and proofs of this power towards Christ as so many pledges that God will against all opposition perform whatever He hath undertaken to us for He maketh that power whereby He worketh in Believers and whereby He raised Christ from the dead to flow from one and the same fountain and principle in God and the one to be according to the other while he saith According to the working of His mighty power which He wrought in Christ. 4. This high honour and soveraign power signified by sitting at the Father's right hand was put upon Christ not before but after His humiliation and resurrection from the dead for then in His humane nature He did receive dominion and honour which He never had untill then as man and though being considered as God cloathed only with His own divine Majestie He was from all eternity equal in power and glory with the Father and holy Ghost Philip. 2. 6. yet He did not reign as God
incarnate and cloathed with our flesh untill then having hid His divine glory so that very little of it did appear under the infirmities of the humane nature from His incarnation untill then Philip. 2. 7 8. but then He did manifest His divine glory absolute power and authority in a way incomprehensible by us in and through the vail of His glorified flesh for the Apostle sheweth those things were done in this order while he saith When He raised Him from the dead and set Him at His own right hand 5. Although the divine and humane nature in Christ are not confounded but remain distinct both in their essence and operations each nature doing that which is proper unto it self Heb. 9. 14. 1 Pet. 3. 18. yet so near and strict is that personall union of the two natures in Christ that those things which are proper only unto the one nature are ascribed unto and spoken of the whole person for here though this high honour and trust put upon Christ was in some things verified only in the divine nature in so far as it speaketh His manifestation of His divine glory and exercising His divine authority as God incarnate in and through the humane nature And though in some things it was verified only in the humane nature in so far as it speaketh His obtaining of glory and power from the Father which before He had not yet the whole of it is ascribed unto the whole person of Christ God-man while he saith And made Him to sit at His own right hand 6. Though Christ as Mediator be exalted to such high honour and authority as no meer creature is capable of yet so far is His humane nature from being made hereby omnipotent omnipresent and consequently equal with God That even whole Christ considered as Mediator is inferior and lesse than the Father Joh. 14. -28. as having received all this honour and authority from the Father Matth. 28. 18. and administrating His Kingdom in the Father's Name Joh. 5. 22. which He is also to render up unto the Father 1 Cor. 15. 24. for not only do the Scriptures cited but also the phrase here used prove so much seing those whom the King setteth at his right hand do hold their dignity and trust from him and must be comptable unto him And set Him at His own right hand Vers. 21. Far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come 22. And hath put all things under His feet THe Apostle in the second place insisteth upon that second effect of God's mighty power and explaineth what he meaned by the Father's setting of Christ at His own right hand even that which we formerly shewed to wit that transcendent glory and dignity with full power and soveraignity which was put upon Him And first he speaketh of that general power and eminency which He hath over and above all the creatures by shewing that He is exalted in glory not only above but far above the glory of all creatures whatsoever whether principality power might or dominion under which is comprehended every thing that is excellent among the creatures whether in Heaven Earth or Hell for sometimes good Angels are expressed by those titles Eph. 3. 10. sometimes bad Angels Eph. 6. 12. and sometimes Civil powers Tit. 3. 1. And lest any might apprehend some dignity besides not comprehended under any of these four he addeth a general clause comprising every name that is all things excellent or famous and worthy to be so named as famous men are called men of Name So that he hereby sheweth no creature can enter in competition with Christ in glory dignity and worth and withall he extendeth this glory put upon Christ in its duration not only unto this world but that which is to come and shall never have an end ver 21. And that he may exalt Christ yet further he sheweth that He is not only above all creatures in glory but also in dominion and soveraignity the Father having placed all the creatures in a state of lowest subjection unto Him even under His feet to be disposed of as He seeth fit From Vers. 21. Learn 1. The glory and splendor of things created hath some aptnesse in it if it be not rightly looked on or rather we are apt to take occasion from it to hide and undervalue the glory and excellency of Jesus Christ for otherwise the Apostle would not labour so much to set Him high up above them and His glory above theirs Far above all principality and power 2. Though Scripture give some ground to affirm that there are different degrees and dignities among the Angels Dan. 10. 13. and 12. 1. yet what are their different orders offices and dignities Scripture doth nowhere determine neither is there any ground for us to determine from this place for as we shew the Apostle's scope is under those titles and the general clause subjoyned to lay aside not only Angels but all civil powers and all created dignity whatsoever from competing with Christ in the point of power excellency and worth Far above all principality and power and might and dominion and every name that is named 3. Even the humane nature of Christ and His glorified body by vertue of that unspeakable union which is betwixt the two natures of Christ in one person is lifted up so high in glory that the glory of Kings and Emperors of Sun Moon and Stars of the souls of just men made perfect yea and of glorious Angels is nothing to it and lesse than the light of a candle being compared with the Sun in his brightnesse for he is speaking here of that glory which Christ hath by sitting at the right hand of God which as to some pieces of it doth belong to Christ as man and of it he affirmeth that it is far above all principality and power and might and dominion and every name that is named 4. As we do then only think aright of that high glory put upon Christ when we look on it as matchlesse and not only above but far and infinitly far above all that glory which can be found in all or any of the creatures So the holding forth of Christ in his glory by the Lord's Servants is a point of great concernment for the good of God's People to make all created glory wax dim and bulklesse Dan. 3. 16 17 18. to draw their hearts up after and towards Him Joh. 4. 10. to hearten them against those discouragements they usually meet with in doing service to Him Act. 7. 55 56. and to make them more reverent in their approaches to Him Heb. 12. 25. for therefore doth Paul so much labour as he cannot well satisfie himself in setting forth that high glory wherein Christ is while he saith He is above and far above and then enumerateth four comprehensive particulars and addeth a general clause comprising all
things and preferreth Christ unto all Far above all principality and power c. 5. As there is a world to come when this is gone wherein shall dwell righteousnesse 2 Pet. 3. 13. So though Christ's Kingdom shall cease at the last day and be delivered up by Him to the Father as to the way wherein He doth now administer it by ruling in the midst of His enemies Psal. 110. -2. whom He subdueth and destroyeth Psal. 2. 9. and gathering-in His Elect by the means of Word and Sacraments Matth. 28. 19 20. Yet this Kingdom of His shall never cease but be continued in that world which is to come without end as to the glory majestie absolute soveraignity and dominion over all the creatures which Jesus Christ Mediator and God manifested in the flesh shall enjoy for ever and ever for these words Not only in this world but in the world to come do shew the duration of Christ's kingly glory and are to be referred not to the word named immediatly preceeding but to God's action of setting Christ at His right hand far above all principality not only in this world c. From Vers. 22 Learn 1. The Lord hath all things at His disposal to do with them what He pleaseth for saith Paul He hath put all things under His feet which He could not have done except they had been at His disposall 2. Jesus Christ God-man Mediator is not only exalted unto high glory and dignity above all the creatures but also hath received absolute dominion and soveraign authority over them all So that all the creatures even the greatest are subjected to Him and that in the lowest degree of subjection to wit some willingly as the effectually called and chosen Psal. 110. 3 others by constraint and without or contrary to any purpose or intention of their own being lyable unto and made use of by His over-ruling power for bringing about His own glory and His Churches good Rom. 8. 28. Thus devils reprobates crosses tentations and all creatures are subjected to Him for it seemeth those all things which are under Christ's feet must be taken universally of all creatures whatsoever as being most agreeable not only to the verse preceeding where the comparison is made betwixt Christ and all creatures but also to Philip. 2. 10 11. which place is a commentary unto this He hath put all things under His feet Vers. 22. And gave Him to be the head over all things to the Church 23. Which is his body the fulness of Him that filleth all in all THe Apostle having spoken of Christ's glory and soveraignity in general over all the creatures doth next hold forth His special dominion and soveraignity over the Church by shewing that Christ over or above all that is in a special manner is given by the Father to be the Churches head which is a metaphor taken from the natural body to which he compareth Christ and his Church And first he sheweth that Christ doth answer to the head which implyeth an eminency in Him above the Church His Body Cant. 5. 10. together with authority and power over His Church to rule and govern her both visibly by His own Officers dispensing the Word and Censures 1 Cor. 5. 4 and inwardly by the powerfull operation of his Spirit Joh. 16. 13. 14. It implyeth also onenesse of nature betwixt Him and His Church Heb. 2. 14. and fulnesse of perfection enabling Him to do all the duties of an head to such a great necessirous and infirm body as His Church is Col. 2. 3. And it implyeth a strict union betwixt Him and His Church as is betwixt the head and members in the natural body the tye of which union as to the Church visible which is His visible political and ministerial body 1 Cor. 10. 16 17. is the bond of the Covenant of Grace wherein they are externally Psal. 50. 5. together with a profession of faith in Christ Act. 8. 37. But as to the invisible Church of real Believers they are as to the inward man animated and enlivened with that same Spirit which was poured-forth on Christ Rom. 8. 9. they have also faith in Him and love to Him wrought by His Spirit in them Col. 1. 4. Eph. 6. 24. and hereby they are united most strictly to Him And lastly the metaphor implyeth communication of influence from Christ to the Church to wit an influence of common gifts from His Spirit to the visible Church Eph. 4. 7 c. and an influence of spirituall life motion and of saving grace to the invisible Church of Believers Col. 2. 19. even as the head is above and ruleth the body is of the same nature with the body hath all the inward and outward senses with memory and understanding seated in it for guiding the body is united to the body and conveyeth influence for motion and sense unto the body And secondly ver 23. he sheweth that the Church answereth to the rest of the body under the head and is called Christ's body to wit not His natural but mystical body which implyeth not only the Churches union with Christ but union and order also among the members themselves together with diversity of gifts and functions as there are several members in the natural body 1 Cor. 12. It implyeth also their receiving influence for life and motion from Christ Eph. 4. 16. and the duty of subjection and obedience due unto Him as head Eph. 5. 24. He sheweth also the high honour which is put upon the Church by being Christ's body even that hereby they become Christ's fulnesse not as if Believers did adde any personal perfection to Him who is infinit in perfections unto whom nothing can be added Only they are members of that mystical body unto which He of grace hath undertaken the relation of head so that the Church is the fulnesse not of personall but of mystical Christ as both head and members of that mystical body are comprehended under that name Christ. See 1 Cor. 12. 12. and therefore lest any should think that this expression did imply any want of perfection in Christ to be supplyed by the Church the Apostle sheweth that Christ as God-man Mediator filleth the all of His body the Church for the purpose in hand requireth this all to be so astricted upon whom He bestoweth a fulnesse partly of gifts and partly of graces a fulnesse answerable to the present state of childhood and imperfection wherein we live here on earth as the Romans are said to be full of goodnesse and knowledge Rom. 15. 14 So that Christ is so far from borrowing any perfection from His Church that all her perfections are but drops falling from that Ocean and fulnesse of grace which is in Him Joh. 1. 16. Doct. 1. As Jesus Christ is the Father's gift unto the Church A gift which is offered unto all within the Church Job 3. 16. though not received by all Joh. 1. 11. but by real Believers who by receiving Him obtain
faith allowed by Christ neither is there any other faith but this one in true Believers if we look to those Truths which are of absolute necessity to salvation there is an agreement in those and one and the same faith of those in all whatever may be their differences about other inferiour Truths Act. 4. 12. Thirdly there is but one Baptism whereby is meaned neither the Baptism of affliction Mat. 20. 22. nor of the extraordinary gifts of the holy Ghost Acts 1. 5. but the ordinary Sacrament of Baptism the practice whereof is enjoyned by Christ under the Gospel Matth. 28. 19. And it is said to be one not in respect of the persons administrating or receiving this Ordinance but of its nature and substance as having the same author Christ Matth. 28. 19. the same outward element for kind Act. 8. 36. the same way of administration enjoyned Matth. 28. 19. the same ends and uses towards those who are baptized Rom. 6. 3. 4. Doct. 1. All these who are of this one body animated and acted by this one Spirit and have well-grounded hope of glory they must and do subject themselves to Christ as Lord in so far as they are ruled by His Laws Acts 9. 6. and patiently submit to His corrections and chastisements Heb. 12. 6 7. for He maketh their being of one body having one spirit and one hope and their subjection to this one Lord of equal extent one Lord saith he 2. The consideration of this that the whole Church and all the Members thereof are subject to the dominion of one Lord and Master Christ Jesus is a strong argument for inforcing this duty of keeping unity and peace among themselves this being a duty which not only he did presse most vehemently upon His followers when He was about to leave the world and depart from them Joh. 13. 34 35. but also did most earnestly intreat the Father for even that they might be all made one in Him Joh. 17. 21 22. Besides what a shame is it for the Servants of one Master to fall at odds among themselves and thereby neglect their Masters work committed to them for he presseth the study of unity from this that there is one Lord. 3. The Law by which the Lord Christ will have His subjects ruled and governed is not searched out and known by sense or naturall reason but being revealed in the Word it is laid hold upon by faith and credit given to it because of His authority who hath revealed it for so much may be gathered from his making mention of faith or the Doctrine of faith immediately after he had spoken of the Lord Christ one Lord one faith saith he 4. The consideration of this that the whole Church and all the true and lively Members thereof do professe one and the same fundamentall Truths revealed in Scripture as the only object of saving faith and way to salvation ought to be a strong motive for keeping concord and unity in all other things which otherwise might occasion dissention and strife This agreement in the main in the journeys end and the necessary way which leadeth to it should make them ashamed to fall at odds and strife about other things of lesse importance and moment for he presseth unity from this that there is one faith 5. The wise Lord hath judged it fitting to add the Sacraments as seals unto the Doctrine of faith and salvation contained in Scripture that hereby we may be the more enabled to take up and understand that Doctrine and be the more affected with it as having the purpose of it not only exhibited and represented to our ear in the Word but to our eye also in the Sacrament and that we may be the more confirmed in the truth of that Doctrine as having not only His word and writ for it but also His seal and pledge for after mention made of the Doctrine of faith he presently addeth there is one Baptism 6. The Lord hath added Sacraments to the doctrine of faith not only for the reasons mentioned but also for engaging the party receiver unto such duties as the Doctrine of faith doth presse upon him a Sacrament being as a military oath whereby we bind our selves to fight under the Lords banner and in all things to be for Him for he doth presse them to duty even to keep unity from this that they were partakers of this one Baptism 7. The consideration of this that the Church and all the Members thereof are dedicate to God in one and the same Sacrament of Baptism unto the receiving whereof all do accord is a strong motive to make them keep peace and unity in other things seing this onenesse in Baptism doth imply our communion in all other things which are signified and sealed unto us by that Sacrament which are all those things wherein our salvation is most nearly concerned and that by Baptism we are solemnly engaged to go about our Master's work Rom. 6. 4. and so to eschew all renting and falling out among our selves by which His work is much retarded for he maketh this another argument to enforce unity that they did all partake of one Baptism Only know that though we are not to re-baptize those who are baptized by schismaticall and hereticall Churches even though they err in some fundamentall truths so long as the substantiall parts of Baptism are preserved though mixed with much of their own superstitious trash and therefore in some respect we may be said to have one common Baptism with them yet it doth not follow hence that we are tied to keep unity with them simply and in all respects We are only hereby tied to seek union with them not by joyning in their schism or damnable heresies but by labouring to reclaim them from those and if they be one in all the other essentiall ties and bonds of union here mentioned as of having one Lord one faith c. this onenesse of Baptism doth engage to be willing and endeavour for our part to keep the bond of peace with them in other things for those seven unities or bonds and arguments are not to be taken separately but joyntly as to the pressing of unity yea and though they be not one in all the rest yet it engageth us to own them in those things wherein they are right and owned by God providing always we touch no unclean thing 2 Cor. 6. 17. In these respects and with those limitations we deny not but unity should be keeped with hereticall Churches even the Church of Rome her self Vers. 6. One God and Father of all who is above all and through all and in you all HEre is the seventh unity which is the last bond or ty of the Churches essentiall unity and serveth also for an argument perswading to keep peace and unity in other lesser differences which argument is first propounded to wit all Believers have one common God and Father for though God as Creator is the God and Father
what he presently spake of that great end intended to be brought about by the Ministery and ministeriall gifts And first he illustrateth it in this verse from the term of its duration by shewing how long not all those forementioned offices ver 11. but that work of the Ministery in edifying the body of Christ spoken of ver 12. shall continue and last The term whereof in a word is the day of Judgement And it is set forth by three expressions the latter whereof is a further explication of the former and all of them do hold forth that high degree of perfection which the Church shall not obtain before that day And first he sheweth that work is to continue untill all the Elect some whereof are not yet born much lesse called and some of those who are called do differ in many things among themselves do come or meet for so the word may read in that compleat unity not only of opinion but also and especially of heart and affection to be manifested in that most perfect and blessed communion and fellowship which the Saints shall enjoy both with Christ and amongst themselves in glory called the unity of faith as having its first rise from faith however faith as to the distance from Christ implied in it shall then cease 1 Cor. 13. 12. which grace of faith he describeth to be the knowledge of the Son of God or as the word signifieth the acknowledgement of Him which speaketh somewhat more than our simple knowing of Him even a knowing Him as our own and with a speciall application to our selves and so as we give due honour respect and reverence to Him See upon chap. 1. ver 17. doct 10. Secondly He sheweth what unity of faith he meaneth even that which the Church and all her members shall attain to being come to the state and degree of perfection in the life to come which state is here called a perfect man or a man come to full and perfect age because that state shall be to the Church and all her lively members as their ripe and compleat age in comparison of their infancy childehood and growing age here in the world Thirdly he sheweth when the Church shall come to her ripe and manly age to wit when she attaineth that measure of perfection called her stature with allusion to the ripe age of a man when he is come to his full stature That measure I say of perfection which Christ shall fill them with in glory or whereby Christ mysticall shall be fully compleat there being none of His Members then wanting and all of them come to their perfect growth or a measure of perfection answering though not in equality yet in likenesse and conformity to that fulnesse of perfection which is in their head Christ to whom all the members of this mystical body shall be in some measure conform in glory 1 Cor. 15. 49. This stature of the fulnesse of Christ may be taken any or all of those wayes for they all agree in one and the same measure of perfection Doct. 1. The edification of the body of Christ is a work that shall be continually in motion and on foot untill all that are given to Christ of the Father no not one being wanting even all the Members of this mystical body be effectually called and united with Christ the head and among themselves and every one of them attain to their full and perfect measure of spirituall growth so that Christ shall never want a Church of Believers while the world endureth for the tearm to which that edifying work mentioned ver 12. shall continue is untill we all come to the unity of the faith 2. The Ministery of the Gospel is a standing ordinance untill Christs second coming neither are there any other Church-offices to be given by Christ to the Church for edifying His body but those which are already given in the grant of the Gospel and therefore those are to continue either more visibly or hidly in some one place or other in despight of men and devils unto the end of the world Matth. 28. 20. for this work of the Ministery in edifying the body spoken of ver 12. is to continue untill we all come to the unity of the faith 3. There is none no not the most eminent Saints on earth who are above the ordinance of the Ministrie so as to stand in no need of it or to be without reach of being bettered by it even Ministers themselves must be wrought upon and edified by this Ordinance otherwise they do not what they ought in saving both themselves and others 1 Tim. 4. 16. for even Paul reckoneth himself among those whom the Ministery was to have its due effects upon while he saith not ye all but we all come to the unity of the faith 4. As the Elect by nature are far removed from God from Christ and one from another So their great work when once converted should be and in a great part will be to tend and advance by degrees towards a compleat union and communion with God and with one another in God as the great scope they aim at and the point or center which they propose unto themselves to meet in for the former of those is supponed and the latter expressed while he saith till we all come or meet in the unity c 5. This perfect union and communion of all Believers with God and with one another in God is not attained at the first yea not in this life nor before the resurrection untill then there will be alwayes some alienation and distance not only from God 2 Cor. 5. 6. but also among themselves and that both in their judgements and affections 1 Cor. 13. 9. for he saith till we come in the unity which implieth there will be some time before we come at it even till the Church be a perfect man in glory 6. Diversity of gifts bestowed upon Ministers and the exercise of them in the work of the Ministery is the ordinary mean appointed of God for working up the body of Christ to this unity and therefore ought not to be occasion unto the people of strife and emulation schism or faction 1 Corinth 3. 4. much lesse should they be improven by Ministers for begettting or entertaining divisions or rents either among themselves or in the Church of God Phil. 1. 15 16. for he sheweth the work of the Ministery ver 12. diversity of offices ver 11. and diverse measures of gifts and graces ver 7. are all given to promot this unity and therefore ought not to raise division Till we all meet in the unity 7. The grace of faith and the exercise thereof is the way wherein the Saints do walk towards this blessed and perfect union in so far as faith uniteth us to Christ and through Christ to God and one to another chap. 2. 15. which union by faith is a step towards and endeth in that perfect union and communion with
God and all the Saints by sight or sense which shall be in glory 1 Pet. 1. 9. And therefore the exercise of faith and closing with Christ would mainly be pressed by Ministers and sought after by people as they would attain to unity entertain it being begun here or meet in that perfect unity hereafter for therefore is it called the unity of faith as having its rise from that grace till we all come in the unity of the faith 8. As faith in Christ cannot be without the knowledge of Christ and such a knowledge as is a reall acknowledging of Him implying application and high esteem of Him when he is known So faith cannot find a sure foundation in Christ to rest on while He be taken up as God equal with the Father and consequently endued with sufficient strength and worth for doing all those things for which the Believer imployeth Him for he describeth faith to be the knowledge or acknowledgement of the Son of God 9. The Church and body of Christ in respect of particular Believers the Members of that body hath its divine different periods of age as the infancy of the Church and particular Believers so called because of their childish ignorance and infirmities this age is spoken of ver 14. Next their youth and growing age when they are making progresse in the way of grace towards perfection this is mentioned ver 15. And lastly their perfect manly age when grace is fully perfected in glory spoken of in this verse Only they have no declining fading or old age but shall alwayes remain a perfect man unto all eternity 1 Thess. 4. 17. Till we all come in the unity of the faith unto a perfect man See the exposition 10. As Believers ought to aim at no lower degree of perfection than conformity with Christ their glorious head so they shall at last attain unto it they shall be holy harmlesse undefiled separate from sinners as He Heb. 7. 26. above the reach of all tentations as He Joh. 14. 30. their vile bodies made conform to His glorious body Philip. 3. 21. and both soul and body confirmed in that glorious state unto all eternity even as He Rom. 6. 9. that so there may be a due proportion between the head and body of mysticall Christ and when all Believers are from the fountain of fulnesse in Christ thus filled with a fulnesse of perfection in some measure answerable unto that which is in Himself then and not till then hath mysticall Christ attained His just stature proportion and fulnesse He doth in a manner reckon Himself imperfect empty and incompleat so long as one member of His mysticall body is wanting for Paul maketh the measure of the Churches perfection or manly and full stature to be the fulnesse of Christ to wit that perfection which flowing from Christs fulnesse shall compleat Christ mysticall and be conform to that fulnesse of perfection which is in Christ Unto the measure of the stature of the fulnesse of Christ. Vers. 14. That we henceforth be no more children tossed to and fro and carried about with every wind of Doctrine by the sleight of men and cunning craftinesse whereby they lie in wait to deceive HE doth illustrate the forementioned end of the Ministery next by shewing one chief fruit of that spirituall edification unto which the work of the Ministery is subservient even the removall of and preservation from that which is contrary to it and namely from errour and false Doctrines the hazard whereof together with the necessity of guarding against them is set forth by three similitudes the first two do expresse the temper of those who are surprized or in danger to be surprized by errour First they are as little children to wit for ignorance of what is right inconstancy in their choise and simplicity or easinesse to be deceived and to credit all Secondly they are as ships destitute of skilfull masters tossed and carried this way and that way with the tide and contrary winds among the waves and rocks even so are they with the tide and winds of contrary and diverse Doctrines and opinions sometimes fluctuating and uncertain what to choose sometimes taken with one opinion and presently changeing it with another The third similitude expresseth the way how such are seduced unto errour to wit by the pernicious subtility of seducers set forth first more obscurely by a comparison taken from the fraud or sleight of gamsters who have devices by cogging a die to make it cast up any number they please So do hereticks by wresting Scriptures force them to speak that seemingly which maketh for the defence of their errour 2 Pet. 3. 16. for the word rendered sleight of men signifieth the crafty deceiving of men Next more plainly while that sleight or deceiving is called cunning craftinesse to wit in hereticks and seducers the word signifieth a singular dexterity to do mischief of any kind acquired by long use and great medling in all affairs And lastly he sheweth the end to which this cunning craftinesse doth tend and that wherein it is exercised most even in a subtile and compendious way of deceiving the simple and drawing them from truth to errour for the words do read in cunning craftinesse tending to a compendious subtile art of deceiving or to deceive by a compendious art Hence Learn 1. One singular mean ordained by God for preserving us from the infection of dangerous errours and subtile seducers is the work of the Ministery and therefore the work of Ministers is not only to presse holinesse and to reprove vice but also to contend for the truth stop the mouth of gainsayers and guard the Lords people against infection from dangerous errours and people ought to cleave unto their faithfull Ministers as they would be preserved from being made a prey to seducing spirits for Paul doth hold this forth as one fruit of the work of the Ministery mentioned ver 12. even that we henceforth be no more children tossed to and fro with every wind of Doctrine 2. Spirituall edification and walking towards perfection in glory doth call-for not only holinesse of life but also orthodoxie in point of truth heresie and errour being as great impediments in that spirituall building and as palpable deviations from the way to heaven and glory as profanity and vice 2 Pet. 2-1 for having spoken of that great end of the Ministery the edification of the body of Christ ver 12. as the way to perfection in glory ver 13. he doth here speak of infection by errour and heresie as impediments of that edification and therefore to be removed That we henceforth be no â—ore children tossed to and fro 3. The most holy and able Ministers are not more ready to presse the sense of humane frailty with the necessity of keeping a strict watch against it upon others than they are to take with it and to watch over it in themselves for even Paul includeth himself while he saith that we
23. that the husband is the head of the wife he inferreth here So ought men to love their wives as their own bodies 3. Though there be a sinfull love to a mans self whereby a man preferreth himself and the fulfilling of his inordinate desires to Gods glory and the good of his neighbour Philip. 2. 21. which by all means is to be eschewed and mortified Luke 9. 23. yet there is an orderly lawfull and allowed love to self whereby a man doth seek his own preservation both in soul and body by just and lawfull means with due subordination to Gods glory and without any opposition to or setting himself against his neighbours good for Paul supponeth this love ought to be in every man towards himself and doth urge it as the reason and rule of the love which the husband oweth to his wife while he saith men ought to love their wives as their own bodies he that loveth his wife loveth himself 4. The love which husbands do carry to their wives ought not to have its rise from any such extrinsecal considerations as love to their own peace and ease fear of shame and disgrace if through want of love secret discontents break out to publick strife or from any satisfaction which they find to their carnal affections but from respect to Gods holy Ordinance whereby their wives are made a piece of themselves hence their love shall be most native operative yea and insuperable by any provocations or infirmities when they shall look upon their wives as themselves and consequently upon their infirmities shame hurt as their own for Paul will have their love to flow from this fountain while he saith men ought to love their wives as their own bodies c. 5. That husbands may carry themselves aright towards their wives which holdeth of all superiours with relation to their inferiours they would seriously consider not so much what is in the power of their hand and what they are able to do or may be for their profit and advantage or tend to get themselves obeyed feared and respected to the utmost as what they ought and is incumbent for them to do and what the Law of God and the state they are in do require from them as their duty for the Apostle repeateth the former exhortation held forth ver 25. with the addition of one word to wit ought whereby he mindeth husbands that the thing pressed was their duty and therefore they were to mind it So ought men to love their wives saith he Vers. 29. For no man ever yet hated his own flesh but nourisheth and cherisheth it even as the Lord the Church HE proveth the consequence of the former argument to wit that husbands are to love their wives because they are their own bodies by three reasons The first is taken from the universal custom of all men to wit who are in their right wit not demented and wofully deluded by the devil which is set down first negatively no man did ever hate his own flesh or from hatred did any dammage to it and next positively every such man doth to his utmost provide for and allow upon his own flesh all things necessary both for nourishing or feeding it and for cherishing and keeping it warm with such a sort of care and tendernesse as hens have toward their young ones while by casting their wings over them they do with their own natural heat keep the young ones warm for the word rendered cherishing is a mephor taken from the practice of those tender and loving creatures By all which he not only proveth that husbands should love their wives as being their own body but also hinteth at some of those effects wherein their love should be made manifest whereof particular mention shall be made among the Observations Secondly he proveth the same consequence and also further cleareth with what care and tendernesse the husband should carry himself unto his wife as to his own body from Christs example who nourisheth and cherisheth the Church His body by providing for her and allowing on her all things necessary for soul and body Doct. 1. It is no lesse monstruous and unnatural for a man to hate and from hatred to carry himself austerely saucily and undutifully to his wife than if in a fit of phrensie he should hate and from hatred refuse to do all duty to himself But in stead thereof to be cruel against himself for the Apostle mentioneth this no man not demented did never hate his own flesh to shew that therefore husbands ought as much to abhor and abstain from hating their wives for no man ever yet hated his own flesh 2. It is not sufficient that husbands do not carry any hatred to their wives but they must also love them and evidence their love to them not in empty words and flattering insinuations but in providing all things necessary for them both in food and raiment for he holdeth forth indirectly the husbands duty to his wife in that allowed care which every man hath or ought to have of his own flesh No man ever yet bated his own flesh but nourisheth and cherisheth it 3. It is the duty of an husband to provide things necessary unto his wife not grudgingly or too sparingly as to a stranger or to his childe or servant but liberally according to her rank and station as being his equal and confidently without craving an exact accompt from her of every thing which she receiveth as having a common right and interest with him in all things that are his and cheerfully by testifying such contentment in her even while he bestoweth things necessary on her as he would do in bestowing the same or the like on himself for so much is implyed in a mans nourishing and cherishing of his own flesh which is held forth as the rule of the husbands tender care and liberal benevolence toward his wife but nourisheth and cherisheth it 4. The husband under pretence of cherishing his wife ought not to pamper her or lavishly to wast his estate in upholding her prodigality in apparel unnecessary expensive ornaments and such like vanities but the rule according to which he is to walk in those things and more than which the wife ought not to expect from her husband nor yet complaine if he come up to it is what his own rank requireth his necessity doth permit and that tender care which is taken by him in nourishing and cherishing himself for this is here held forth as his rule But nourisheth and cherisheth it to wit his own flesh 5. Though there be an excessive pampering of the flesh which is sinfull and forbidden when provision is made for it to fulfill the lusts thereof Rom. 13. 14. yet there is a lawfull and necessary care of the flesh or of a mans own body whereby things necessary for food and raiment are bestowed upon it in so far that health and strength be not inlacking for discharging the duties of our calling for
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