life And they are said to have been quickned with Christ though not in their own persons for they were so quickned a long time after Christ's resurrection in their effectual calling but they were then quickned in their head and atturney Jesus Christ whose quickning after death was a sure pledge that they every one in his own time should be quickned also 1 Cor. 15. 20. and that the vertue purchased by Christs death Rom. 8. 11. and to be applyed unto them by Him who is now alive and liveth for evermore for that end Heb. 7. 25. And therefore the Apostle expresseth Gods bestowing of this spiritual life upon them by His quickning them with Christ. And before he mention the other pieces of their delivery he doth in the close of this vers ascribe the whole work of their salvation to Gods free grace which is the same in effect with His mercy and love spoken of ver 4. Only it further expresseth the freedom of those in opposition to any merit or worth in the persons to be saved which might procure their salvation Doct. 1. The Ministers of Christ would not only inculcate the doctrine of sin and misery but having insisted so much upon this subject as may serve to bring down that high conceit which people naturally have of their own righteousnesse and to convince them of their need of Jesus Christ a Saviour Then is it timous for them to open up the riches of Gods free grace and good will to save the vilest of sinners and what He hath freely done for bringing about salvation to their hand for the Apostle having set forth unto the life the natural misery of those Ephesians doth now openup the rich treasures of Gods free grace in Christ But God who is rich in mercy 2. The Lords Ministers when they fall upon this subject of Gods delivering lost sinners from their natural state of sin and misery through Christ they would labour to speak to it so fully affectionatly sensibly and with such life and power as that they may not only inform the understandings of the Lords People in those truths but also inflame their affections with love to them and admiration at the wisdom mercy goodnesse and other attributes of God manifested in this work for so doth the Apostle speak of this purpose not simply by saying God hath quickned us but God who is rich in mercy according to His great love and so forward in the two following verses 3. There is nothing contributeth more to inable a Minister to speak to the commendation of God's free grace in the salvation of sinners with that fulnesse sense life and affection as he ought than a deep insight in his own misery and the great need which he himself doth stand in of God's mercy for Paul in the third verse fore-going doth shew how sensible he was of the depth and breadth of his own misery hence he doth here speak so fully and movingly to the present purpose But God who is rich in mercy c. 4. The quickning of sinners and drawing them out of nature unto grace is only God's work there being no lesse required for bringing this about than omnipotent creating power See ver 10. And there being not only no principle left in man who is by nature dead in sins and trespasses whereby he might work or concur with God in working towards his own quickning Rom. 9. 16. but also much to oppose and resist it 2 Cor. 10. 5. So that in the first instant of his conversion and untill a new heart be given him and the seeds and habits of saving graces infused in him he is wholly passive as to any actual influence upon the effect which is wrought Jer. 31. 33. for Paul here condescending upon the cause of their quickning doth pitch not upon their own free will in whole or in part but upon God only while he saith But God who is rich in mercy hath quickned us 5. This attribute of mercy in God whereby without any grief or perturbation of mind which accompanieth men in the exercise of mercy he hath a propension and inclination to do good to the sinfull and miserable so far as His wisdom seeth convenient is the only thing in opposition unto all that is in a mans self which moveth God to quicken and bestow grace upon dead and gracelesse sinners for the Apostle speaking of God's quickning of those Ephesians describeth Him from His mercy to shew it was not their worth but His own mercy which moved Him to quicken them But God who is rich in mercy hath quickned us 6. As God is rich and overflowing in the exercise of this attribute of mercy which will appear if we consider that there is no creature towards which He doth not exercise His mercy Psal. 104. 24. and that mercy is exercised not only without but also often contrary to the deserving of those upon whom it is exercised Ezek. 36. 21 22. so there is nothing wherein God doth more manifest the riches and abundance of His mercy than in the work of quickning dead sinners and of carrying-on the work of grace in them untill it be perfected in glory The misery Ezek. 16. 3 c. and bad deservings of the object Jer. 14. 7. the great good things which are bestowed upon those miserable objects Luke 12. 32. the course taken for satisfying divine justice that so those good things might be without wronging of justice bestowed Joh. 3. 16. and the multitude of sins which mercy covereth in those objects not only before their conversion Isa. 55. 7. but also after it Prov. 24. 16. All these and many considerations besides these do manifest God to be rich in mercy in quickning of dead sinners But God who is rich in mercy hath quickned us 7. The highest cause which moveth God to manifest this His rich and special mercy upon any of lost mankind and from mercy to quicken them and bestow His saving graces on them was His love towards them which is no other than His will and resolution to impart those good things unto them together with His hearty acquiescence in the thing as that wherewith He is well pleased He did it because He would do it resolved to do it and had pleasure in the doing of it for saith he God who is rich in mercy for His great love hath quickned us 8. As God's love towards those whom He converteth doth not begin when they are converted but is of a more ancient even an eternal rise chap. 1. 4. So it is not an ordinary but a great love wherewith He loveth them The infinit distance betwixt Him and them Psal. 8. 4. His loving them when they were yet enemies Rom. 5. 8. the great things bestowed by His love Rom. 5. 6 7 8. and His unchangeablenesse in His love even notwithstanding of great provocations to the contrary Psal. 89. 33. All these and many besides these do abundantly declare that this love is a great
be totally exstinct but was to be preached believed and obeyed in some 〈…〉 es at least of the world throughout all ages to the worlds end for the Apostle sheweth it was Gods design to have the exceeding riches of His grace shown forth in all succeeding ages and generations that in the ages to come he might shew 5. Gods bypast dealing whether in mercy or judgement 1 Corinth 10 6. are speaking lessons unto those who are in the ages following as holding forth both matter of praise unto God manifested in those Psal. 136. 10 c. as also matter of instruction in our duty to us 1 Cor. 10. 6. So that the after-ages in this respect are better ages than the former in so far as the latter have the advantage of those examples in the former ages which they themselves did want for the Apostle sheweth the benefit of God's gr 〈…〉 ious dealing with Believers in the present age should accresce unto the following ages That in the ages to come he might shew the exceeding riches of his grace 6. As all those benefits which come to Believers do flow from the kindnesse of God or His native willingnesse to imploy what goodnesse is in Him for the good of His creatures So though the effects of His generall kindnesse and benevolence which are common to all the creatures Psal. 145. 9. do flow from God as Creator in the channel of common providence Psal. 104. 28. yet the effects of His speciall kindnesse and such as relate to life and godlinesse do all of them flow from God as reconciled through Christ and are convoyed through the conduit of Christs merit and intercession for the Apostle summing up all these saving benefits together with the way how they are convoyed he saith In his kindnesse towards us through Christ Jesus 7. The lively and serious consideration of those excellent benefits flowing from Gods mercy grace goodwill and bounty together with the consideration of the vileness and wretchednesse of those upon whom those excellent benefits are bestowed and of the way which infinit Wisdom set on work by eternal love hath found out for convoying those so excellent mercies to such base and unworthy objects even the incarnation obedience sufferings and high exaltation of Jesus Christ I say it is the consideration of all those joyntly which tendeth to set forth most convincingly how exceedingly gracious God is for the Apostle sheweth this convincing evidence doth lye in those three first in his kindnesse secondly towards us thirdly through Jesus Christ. Vers. 8. For by grace are ye saved through faith and that not of your selves it is the gift of God THe Apostle Fourthly While he giveth a reason of what is said ver 7. as appeareth by the causall particle for doth sum up all which hath been spoken from ver 4. in this one comprehensive proposition that their compleat salvation from the first step unto the last did flow from Gods grace and favour for by grace here must be meaned Gods free favour and grace in him not the effects of this grace good works or grace inherent in us for those are expresly excluded ver 9. and withall that they were so saved by grace as faith was not excluded This grace of faith being the hand or instrument whereby we lay hold upon and apply to our selves Jesus Christ and His righteousnesse offered freely in the Gospel in order to our salvation Rom. 3. 25. And Secondly Because the establishing of them in this truth is his main scope through the whole first part of the Epistle therefore he doth here not only explain in what sense salvation doth flow from grace but also doth expresly confirm it by arguments First by removing all things in generall which could be called theirs whether prerogative priviledge naturall or acquired worth from being the meritorious procuring cause of their salvation or of any part of it the truth whereof is more than evident from what is said of their spirituall death in sins and trespasses ver 1 2 3. and therefore he needeth not bring any new argument to prove it Secondly by asserting from that same ground that their salvation was Gods gift and therefore it behoved to be free and of grace else it could not be a gift Doct. 1. Though the ascribing of salvation unto works is not wholly inconsistent with and destructive of Gods grace from having any influence upon salvation seing Adam's salvation even according to the tenor of the Covenant of works had been also of grace in some respect it being of grace that God did enter any Covenant with man at all and of grace also that He did accept even of mans perfect obedience so as upon his performance of it to make him sure of eternall life yet the ascribing of salvation or any part of it unto the merit or worth of works doth obscure and is inconsistent with that exceeding riches of grace which God intendeth to set forth by that way of salvation which is propounded in the Covenant of Grace for the Apostle being here to prove that Gods way of saving those Ephesians was a fit mean to set forth the exceeding riches of His grace giveth this for a reason even that their salvation did flow only from grace and from nothing in themselves nor any work of theirs So that if it did not flow only from grace and from nothing in themselves it could not demonstrate those exceeding riches of His grace for saith he ye are saved by grace and that not of your selves not of works 2. Whatever differences may be among severall persons in other things yet all come of Adam by ordinary generation are equall as in their common misery by nature so in the way of their delivery from that misery by free grace through a Redeemer there being no other name under Heaven given among men whereby we can be saved but the name of Jesus Act. 4. 12. for therefore doth the Apostle so frequently change the person in this first part of the Chapter while he sometimes speaketh of the Ephesians and Gentiles alone in the second person as ver 1. sometimes of himself and of the Jews with them in the first person as ver 5 6. not as if some part of the purpose did belong only to the one alone and some part of it unto both joyntly for in one and the same purpose he changeth the person as while he giveth a reason in this verse of what he spoke ver 7. but rather to shew that the purpose here insisted on which is mans misery by nature and their delivery from that misery by free grace and Christ doth belong equally to Jew and Gentile and therefore he standeth not much to which of them he doth speak for by grace are ye saved saith he 3. As Believers are in some sense already saved not only because they have salvation begun in their new birth which is a passing from death unto life 1 Joh. 3. 14. but also they
have compleat salvation in right and title 1 Corinth 3. 21 22. and in the earnest of it Eph. 1. 14. So the whole work of their salvation from its first step in regeneration unto its last step in their glorification doth intirely flow from Gods free grace and from none of their worth for he saith ye are saved in the time bypast and ascribeth it to grace by grace ye are saved 4. The maintaining of the interest of free grace in our salvation as being the alone impulsive cause thereof in opposition to our worth is a thing that the Spirit of the Lord is very carefull of the glory of His free grace being all which He seeketh after in our salvation chap. 1. 6. and a thing which men do naturally encline to intrench upon and to rob Him of either in whole or in part Rom. 10. 3. for therefore doth the Apostle so frequently shew the dependance which salvation hath upon Gods mercy love and free grace ver 4. -5. and here by grace are ye saved 5. Free grace and faith do well agree in the bringing about our salvation neither is salvation the lesse of free grace that it is also of faith seing faith is not only a fruit of Gods grace in us Phil. 1. 29. but also and mainly because faith doth not justifie or save us for any worth in it self or as it is a work for all works are excluded ver 9. but for the worth of its object Jesus Christ and of His righteousnesse Rom. 5. -19. which faith apprehendeth Philip. 3. 9. for the Apostle ascribeth their salvation both to grace and faith ye are saved by grace through faith 6. Though Gods free grace favour and goodwill doth freely bestow that salvation upon the Elect which Christ by His merit hath purchased yet the Wisdom of God hath thought it fitting that this salvation shall not be actually bestowed untill the person to be saved do lay hold by faith upon the offer of salvation in the Gospel and of Christs righteousnesse whereby salvation is acquired that so the heirs of glory may not only have a right to heaven by faith before they come to the actuall possession of it Joh. 3. 16. but also be made meet to partake of that heavenly inheritance Col. 1. 12. their natures being renewed when the habit of faith is wrought in them by God 2 Corinth 5. 17. and their hearts also being purified by the exercise of that grace Acts 15. 9. for saith he by grace are ye saved through faith 7. The ascribing of salvation to Gods free grace though it doth not exclude Christs merit and the act of faith as imbracing the righteousnesse of Christ See Doct. 5. Yet it excludeth all things in our selves whether dignity of our natures the enjoyment of civil or ecclesiastick priviledges nobility of discent all our common or more speciall gifts and induements whether of nature or grace from having any meritorious or causall influence in bestowing either a right to salvation or the possession of it for Paul opposeth these two by grace are ye saved and that not of your selves 8. As heaven and salvation are Gods gift so they are such a gift as is freely given by God who is not induced thereto by any thing in the person to whom it is given whether sense of benefit already received or hope of any benefit to be received from Him in time coming which occasioneth the bestowing of gifts among men salvation is indeed a gift but not such a gift for it is a gift without all rise from any thing in our selves And that not of your selves it is the gift of God saith he Vers. 9. Not of works lest any man should boast HE further explaineth in what sense their salvation did come from free grace and proveth it by other two arguments which do also confirm the two former The first taken from the removeall of those things in particular from having any meritorious or causall influence upon their salvation which all men have a kind of naturall propension to rely upon for salvation to wit their works and those even their good works for so doth he explain himself ver 10. whence it followeth that they were saved of grace and not of themselves The second is taken from the end aimed at by God in contriving the plot of lost mans salvation to wit that all ground of gloriation might be taken away from man as being in the meanest respect a saviour to himself and that all the glory might be ascribed compleatly unto God in Christ See 1 Cor. 1. 30 31. which end could not have been obtained except they had been saved by grace and not of themselves Doct. 1. Though the word grace in Scripture be somtimes taken for the saving graces of Gods Spirit in us 2 Pet. 3. 18. yet when salvation is ascribed unto Gods grace we are alwayes to understand grace in God that is His free favour and goodwill and not grace inherent in us or good works the exercise of that grace for the Apostle establisheth grace ascribing our salvation to it and excludeth grace inherent and good works which were inconsistent if they were the self same thing Not of works saith he 2. The salvation of Believers doth so much flow from free grace as that all works of theirs even their good works are thereby excluded from having any meritorious influence upon it for even our best works are imperfect Isa. 64. 6-they are a debt which we owe unto God Luk. 17. 10. the power and activity whereby we do them is given of God Phil. 2. 13. and therefore we can merit nothing and least of all salvation by them at Gods hand Thus the Apostle explaineth how we are saved by grace even so as to exclude all works Not of works saith he 3. Though a man may boast and glory of the good things which God hath given him in some respects See upon Gal. 6. ver 4. doct 5. Yet the way wherein salvation is conveyed unto sinners is so contrived that no ground is left for man to boast in himself for any thing which his wisdom goodnesse power or worth do contribute for bringing of his own salvation about either in part or in whole From the first step thereof election unto the last his glorification man and his worth are still depressed and God and His free grace alwayes exalted for the Apostle sheweth this was the end God did aim at even least any man should boast 4. In so far as works even good works have place in the matter of mans salvation so far hath man mater of boasting and ascribing the glory of his salvation to himself and holding back the glory of it from God for although good works do come wholly from the Spirit of God in so far as they are good yet they are our works in so far as they are wrought by us being now renewed and enabled to work by influence from God and therefore heaven and salvation
to passe such a judgement upon his own doctrine and abilities Ye may understand my knowledge in the mysterie of Christ. Vers. 5. Which in other ages was not made known unto the sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit THe Apostle giveth a reason why he called the Gospel the knowledge whereof was revealed unto him a mysterie and thereby doth also prove that there was a necessity of extraordinary revelation for bringing him to the knowledge of it to wit because this Doctrine of salvation through free grace by Christ and more especially the calling of the Gentiles to partake of this salvation in all respects equally with the Jews which is chiefly intended by the mysterie here spoken of as is clear from ver 6. was not so fully and clearly made known in the former ages of the world unto any of the sons of men whether without or within the Church as it was now under the Gospel revealed immediately by the Spirit of God unto the holy Apostles who these were see upon Col. 1. ver 1. doct 2. and the Prophets of the New Testament spoken of Act. 15. 32. 21. 8 9 10. Eph. 4. 11. who being extraordinarily assisted by the Spirit of God did not only open up the prophetical Scriptures of the Old Testament confirming and proving the Doctrine of the Gospel from these but also did foretell things to come Doct. 1. The children of men are naturally ignorant of Gospel-truths and know no further of them than God is pleased to reveal and make known unto them for the Apostle sheweth that the sons of men were passive as to the measure of light which was attained unto of those truths Which in other ages was not made known unto the sons of men as it is now revealed 2. The Lord in bestowing grace and the saving knowledge of Himself doth act as a most free agent not constrained by any necessity so that He dispenseth grace to whom He will Rom. 9. 18. to some more sparingly and to others more liberally whether we compare times with times or persons with persons in one and the same time Rom. 12. -3. for He hath revealed the saving knowledg of this mysterie now under the Gospel in a greater measure than he did formerly Which in other ages was not made known as is now revealed saith he 3. Neither the Doctrine of salvation through free grace by Christ nor Gods purpose to call the Gentiles to partake of this salvation equally with the Jews was altogether unknown to the ancient Church before Christ came there being severall manifestations of the former in the Covenant of Grace as it was first revealed unto Adam Gen. 3. 15. and after renewed with Abraham Gen. 17. 7. David 2 Sam. 23. 5. and commented upon by the Prophets Isa. 53. 3 c. and many full prophesies also of the latter which the Apostles themselves did make use of to confirm the calling of the Gentiles as Act. 13. 47. cited from Isa. 49. 6. and Act. 15. 15. cited from Amos 9. 11 for the Apostle doth not simply deny that the former ages had any knowledge of this mysterie at all but comparatively It was not in other ages made known as it is now revealed But fourthly neither the Doctrine of salvation nor yet the calling of the Gentiles were so fully or clearly revealed under the Old Testament as they are now under the New both of them being but sparingly spoken to then Mat. 13. 17. and what was spoken for the most part wrapped up in a vail of types and shadowes so that they could not stedfastly look to the end of that which is abolished 2 Cor. 3. 13. The latter to wit the calling of the Gentiles being only then fore-told and prophesied of and therefore could not be so distinctly solidly and satisfyingly known as now when it is accomplished Besides that the time when and the manner how it was to be accomplished and particularly that the Gentiles should have accesse unto the Church without an entrance by the door of circumcision Those I say were either not at all or but very sparingly revealed so that even the Apostles themselves after Christs ascension did doubt and hesitate much about the truth of this mysterie untill it was more fully revealed Act. 10. 10 c. for saith Paul Which in other ages was not made known as it is now revealed 5. As Christs servants may be sometimes necessitated to speak unto the commendation of their own receipts from God So Christian sobriety will teach them to be so far from disparaging or undervaluing the receipts of others to render themselves thereby the more esteemed of That they will endeavour to have others who are equally deserving to partake with them in that deserved esteem which they challenge unto themselves for Paul having begun to speak ver 3. of that knowledge of this mysterie which was revealed unto himself doth here affirm the same of all the Apostles and Prophets As it is now revealed unto the Apostles and Prophets 6. Though God might easily communicate the knowledge of Himself unto all whom he intendeth to save in a way extraordinary immediately and without the help of second means Act. 2. ver 3 4. yet He hath rather chosen to communicate His mind so unto some few only who have some of them at least at His appointment 2 Pet. 1. -21. set down in sacred Writ what they themselves did immediately receive from God 1 Job 1. 1. by which means the knowledge of God may in an ordinary way be conveyed unto others Job 20. 31. The Lord hereby preventing Satans designe who would otherwise have obtruded upon people his own delusions in place of immediate revelations from God 2 Chron. 18. 21. and trying the obedience of His people if they will subject themselves unto His will and word in the mouth of His Servants Matth. 10. 40. as also gently sparing their infirmity and weaknesse who could not one among a thousand carry aright those extraordinary manifestations of God unto their spirits 2 Cor. 12. 7. for saith Paul this mysterie was revealed by the Spirit to wit immediately not unto all but to His holy Apostles and Prophets 7. As all the Lords Ministers ought to be inherently holy not only because of the precept enjoyning so much in a speciall manner unto Ministers Tit. 1. 8. but also for the more successefull discharging of their office seing the secret of the Lord is with them who fear Him Psal. 25. 14. and the lips of the righteous feed many Prov. 10. 21. and as all the extraordinary Office-bearers for what is revealed Judas alone excepted and Pen-men of holy Scripture were really sanctified and holy So inherent holinesse without a peculiar illumination of the Spirit of God superadded for that end is not sufficient for giving clear light and insight in Gospel-mysteries for He giveth the Apostles and Prophets the epithet of boly to shew they themselves were so
by Christ. Doct. 〈◊〉 Though the Lords Ministers ought mainly to labour upon the affections of people endeavouring to work them up to such a frame and temper as the Word of God doth call for 2 Tim. 4. 2. yet this also is a considerable part of the ministerial task which they would endeavour in the first place and in order to their more effectuall and orderly moving of the affections even to make the Lords people understand the mind of God revealed in Scripture as well concerning their sin and misery as the remedy thereof held forth in the Gospel Act. 2. 22 23 38 39. and therefore they would affect great plainnesse of speech dimitting themselves so far as is possible unto the capacity of the meanest For Paul sheweth that the information of the judgement was that which he endeavoured with the first in the discharge of his Ministery And to make all men see faith he 2. The Word preached by sent Ministers is the Lords ordinary mean and instrument by which he conveyeth the saving knowledge of Gospel-truths unto the Elect and that both by making these truths evident and plain that so they may be known being otherwise hid Col. 4. 4. and by opening the eyes of their understanding that they may see being otherwise blind Act. 26. 18. for the Lord imployed Paul in the ministeriall calling To make all men see what is the fellowship c. The word signifieth both to make a thing evident that it may be seen and to give an inward principle of knowledge unto men by vertue whereof they may see 3. The commission given by Christ unto His Servants to preach the Gospel under the New Testament is not astricted unto the Jews only as it was before Christ came in the flesh yea and after His incarnation before the midle-wall of partion between Jew and Gentile was removed by His death Matth. 10. 5. But it is extended indifferently to all nations under heaven and to all persons without exception as God by His providence shall open a door unto His Servants to go unto them for so is Paul's commission here to be understood even to make all men see 4. That sinners lost by nature may attain to fellowship and communion with the true Church of God by sharing with them in all their priviledges and good things purchased by Christ and in Christ Himself the Covenant of Grace and in all the prayers gifts and graces of all Believers through the world is the gladest tydings that ever sounded in their ears for Paul having shown ver 8. that his office was to preach or as it is in the Original to declare good tydings to the Gentiles he sheweth here what those glad tydings are even to make them see what is the fellowship of the mysterie that is what that fellowship is which they were now admitted unto with the true Church of God in all her priviledges and formerly was an hid secret 5. The written Word of God is such a depth that the quickest wits cannot find the bottom of it there being many things contained in it at least by just consequence which even they who have their senses exercised in it cannot throughly discern or collect from it for even this mysterie that the Gentiles should have fellowship with the Church without entring by the door of Circumcision was revealed though obscurely in the Scriptures of the Old Testament as Paul doth gather by consequence from the time of Abraham's Circumcision Rom. 4. 10 11. and from Melchisedeck's Priesthood Heb. 7. 11. and yet saith the Apostle this was a mysterie which from the beginning of the world hath been hid in God So that even the Prophets did not fully understand it nor the Apostles themselves untill it was more clearly revealed Acts 10. 10. 6. Jesus Christ is true God equal with the Father in power and glory having an eternal being before the world was made for the Father created all things by Jesus Christ. to wit not as by one instrument but as one working with Him and from Him Heb. 1. 2. Joh. 1. 3. 7. Though the grace of Redemption be not of equal extent with the work of Creation there being many created whom God will never save Matth. 7. 21. yet Gods equal interest in all by creation doth abundantly plead His liberty to save whom He pleaseth and to save one as well as another whatever a spirit of envy in some may say to the contrary for the Apostle's scope in saying God created all things by Jesus Christ is to shew that none could justly stumble at God's saving the Gentiles as well as the Jews seing He had equal interest in both by creation 8. The consideration of Christ's God-head and of His creating all things doth contribute much to the faith and right understanding of His discharging the mediatory Office in uniting all the Elect to God and among themselves in so far as this consideration doth hold Him forth to be one fitted and enabled to do what is undertaken and speaketh His interest in them as His creatures and right to save them if He please for that Paul may further clear this purpose of uniting Jew and Gentile in one by Christ he mentioneth God's creating all things by Christ as God equall with Himself Vers. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God THe Apostle doth magnifie his office sixtly from the advantage and benefit which did thereby redound unto the glorified Angels called here principalities and powers chiefly because God maketh use of their Ministerie in governing the kingdomes and principalities of this world Dan. 4. 13 14. and 10. 12 13. and because of the force and power they have in executing the will of God Psal. 103. 20. and are said to be in heavenly places not as if they were never upon earth Gen. 32. 1. but the place of their ordinary residence is in heaven Matth. 18. 10. Now the Apostle sheweth that this was one end intended by God to be brought about by his preaching the Gospel unto the Gentiles even that the Church being hereby gathered of Jew and Gentile might be as a glasse wherein these glorious creatures should behold the manifold wisdom of God that is the many and signall evidences of Gods infinit wisdom manifested in the way of salvation held forth by the Gospel 1 Corinth 1. 24. and in His diverse wayes of dispensing grace and salvation in several ages Heb. 1. 1. the Doctrine of salvation remaining alwayes the same for substance Heb. 13. 8. and more especially as to the present purpose in His receiving the formerly profane and idolatrous Gentiles unto fellowship and society with His Church having abolished Circumcision and the rest of those leviticall Ordinances which is the main subject of all that preceedeth this Verse in this Chapter Doct. 1. The glory of free grace mercy wisdom and of other divine attributes which God
Truths or at least if they erre of humane frailty and not obstinately or avowedly for the Churches of Galatia had made a grievous revolt even from a fundamental Truth ver 6. and chap. 3. 1. and yet because they were rather through frailty seduced by others than active seducers of others therefore he useth much meeknesse and moderation towards them allowing them the name of Churches and exercising his Apostolick care towards them as a part of his charge and thereby keeping communion with them as with Churches which were sickly and under cure Unto the Churches of Galatia which Truth makes nothing against our separation from the Church of Rome as being after much pains taken in order to their reclaiming and not untill we were driven to it by persecution besides that the Romish Church had erred in the foundation obstinately and avowedly Vers. 3. Grace be to you and peace from God the Father and from our Lord Jesus Christ. HEre is the Salutation wherein he wisheth unto them God's gracious favour and good-will whereby He is well-pleased with the Elect in and for Christ Rom. 3. 24. and Peace that is first Peace of conscience and with God Rom. 5. 1. Secondly peace with the creatures as with the Angels Col. 1. 20. with the Godly Isa. 11. 9. with our selves all within us being conform to the rule of the renewed mind Rom. 8. â—1 and in some respect with our enemies Prov. 16. 7. and with the beasts of the field Hos. 2. 18. Thirdly Prosperity and good successe Psal. 122. 7. All which he seeketh from God the Father as the fountain of Grace and from Jesus Christ as the conduit or pipe to convey Grace from the Father unto us Job 1. 16. Doct. 1. God's gracious favour and good-will is to be sought by us in the first place whether for our selves Psal. 4. 6. or others that being a most discriminating mercy betwixt the Godly and the wicked Ephes. 1. 6. and a mercy which of any other bringeth maniest mercies alongst with it Psal. 84. 11. Yea all things are mercy to a man who hath obtained that mercy Rom. 8. 28. for the Apostle wisheth for Grace unto them first Grace and peace 2. Peace also is to be sought even Peace with God Peace with the creatures together with prosperity and good success but withall Peace is to be sought after Grace and not to be expected before it Peace without Grace is no Peace there can be no peace with God no sanctified peace with the creatures nor sanctified prosperity or successe to our undertakings except through Jesus Christ we lay hold on God's favour and grace Yea there is no peace to the wicked saith my God Isa. 57. 21. Thus the Apostle wisheth unto them also Peace but so as it flow from Grace Grace and Peace 3. Grace and Peace are such as we cannot acquire unto our selves by our own industry or pains they come from God are to be sought from Him and His blessing is more to be depended upon for attaining of any thing which cometh under the compasse of Grace and Peace than our own wisdom industry or diligence So Paul seeketh Grace and Peace from God the Father 4. Whatever favour we seek from God we are to seek it also from Jesus Christ as Mediator for He hath purchased it Eph. 1. 7. He is appointed Lord of His own purchase to bestow all Act. 5. 31. and there is no coming to or trysting with the Father but in Him Joh. 14. 6. Thus Paul seeketh Grace and peace from our Lord Jesus Christ. 5. They to whom Grace and Peace belong are such as acknowledge Christ for their Lord to command and rule them and do yeeld subjection to Him in their heart and life for while the Apostle wisheth Grace and Peace to them he doth lead them to thoughts of Christ's Soveraignity he himself taking Him up as Lord and holding Him forth so unto others From our Lord Jesus Christ. Vers. 4. Who gave Himself for our sins that He might deliver us from this present evil world according to the will of God and our Father THe Apostle having but mentioned Christ ver 3 that he may in the very entry draw the minds of these Galatians from off their errors and superstitions to imbrace Him as one in whom is fulnesse of sufficiency for the redemption and justification of lost sinners doth describe Him from one eminent action of His whereby as the great High-priest over the House of God Heb. 10. 21. He did offer up Himself Soul Isa. 55. 10. and Body Heb. 2. 14. by death upon the Crosse Joh. 19. 17 18. that He might expiate and take away Joh. 1. 29. the sins of the Elect Joh. 17. 9. and that hereby He might deliver them from this present evil world or from the sin misery and cruelty of wicked men in the world who get the name of world 1 Joh. 5. 19. and all this He did in obedience to His Father's will who had fore-ordained this to be the only way of bringing lost sinners to Heaven Heb. 10. 8 9. Doct. 1. The lively impression of Christ's worth and excellency doth ordinarily so fill the hearts of those who know Him and have tasted how gracious He is as there will be a readinesse upon any occasion of mentioning Him to breakforth in His commendation for such is the constraining power of love on Paul's heart that usually he doth not so much as make mention of Him but presently he must extoll and at large commend Him so doth he in this verse Who gave himself c. which his attainment should be our aim and his practice our copie 1 Cor. 11. 1. 2. The well-grounded knowledge of what Christ is to us and hath done for us together with the frequent remembrance of it is a soveraign Antidote against all those Errors and Superstitions which tend to draw us from Christ either in part or in whole and that both to prevent them and to purge us from them He is that Sun of righteousnesse Mal. 4. 2. the arising whereof doth easily dispel and scatter all those fogs and mists Act. 19. 18 19 20. for Paul in order to this end doth in the very entry hold forth what Christ had done for them Who gave himself c. saith he 3. So deep and deadly was the guilt of sin Gal. 13. 10. So exact was the justice of God and so unalterable was His faithfulnesse in executing the judgment which was denounced for sin Gen. 2. 17. that there was no delivery to the Elect from it without the payment of a ransom and satisfaction for the wrong done by sin to the provoked justice of God for Christ gave himself for our sins that is a propitiation for them 1 Joh. 2. 2. and to cleanse us from them 1 Joh. 1. 7. 4. Nothing lesse could be a satisfying ransom to the Father's justice than the offering-up of Jesus Christ the holy harmlesse and spotlesse Lamb of God both in Soul
and earnestly to expect the full revelation of it by the Messiah Job 4. 25. From Vers. 24. Learn 1. The Church of God considered as a politick body and with relation to her different state in several times hath some resemblance to the age of a man as having had her infancy under the Patriarchs her childhood under Moses and her perfect age under the Gospel which different states and as it were several ages of the Church did arise partly from the Churches rudenesse and incapacity to comprehend spiritual Truths in their native beauty and lustre which were alwayes the greater by how much the Church was nearer her beginning and partly from the different measure and degrees wherein the promise and way of Salvation by the Messiah were made known to the Church the manifestation whereof was first very obscure Gen. 3. 15. but afterwards alwayes more and more clear untill at last according to the foregoing prophecies Mal. 4. 2. The Sun of Righteousnesse at Christ's incarnation death and ascension did arise with healing under his wings The Apostle pointeth at those several ages of the Church while he representeth the Jewish Church as a child under a pedagogue in this verse and more fully chap. 4. ver 3. and the Christian Church as men of perfect age and so no longer under a Schoolmaster ver 25 26. Doct. 2. The Lord 's visible way of dispensing Grace and covenanted Blessings by external means hath not been alwayes one and the same but diverse according to the temper and complexion of His Church in her several states and ages so that as the Churches state was more rude and earthly or more polished and spiritual the Lord did train her up under a more rude or spiritual form of Worship thus the Church while in her infancy and childhood was under a Pedagogue whose charge is to attend children The Law was our Schoolmaster but now being come to grown age she is no longer under a Schoolmaster 3. The Lord's way of dispensing Grace under the Old Testament as it is set down in the Law given by Moses was very suitable to the childish and infant-state of the Church the Lord dealing with them in a way much like to that whereby Schoolmasters do train up children at Schools for under this dispensation there were first a whip and rod to make the refractory stand in aw even the frequent inculcating of God's curse Deut. 27. 15 c. and comminations of temporal calamities Deut. 28. 16 c. and also many ceremonial penances in their many washings and purifications Lev. 15. through the whole chapter Secondly there were allurements also for those who were of better and softer natures to gain and keep them in obedienâ—â— such as did befit the state and condition of that People even frequently reiterated promises of temporal blessings Deut. 28. 3 c. and also an earthly inheritance Isa. 1. 19. Thirdly there were restraints also from the use of things in their own nature indifferent put upon them under fore certifications Lev. 11. through the whole thus to try their obedience to bow their wills and so to make them tractable and obedient in these other 〈◊〉 weighty things of the Law 1 Cor. 9. 9 10. And lastly though their dignity as sons was not altogether keep 〈…〉 up from them 2 Cor. 6. -16 18. yet it was but fel 〈…〉 made mention of and the Promise the charter of their inheritance kept up under a dark vail 2 Cor. 3. 13. and they themselves made to serve under hard servitude and bondage as if they had not been sons but servants chap. 4. 3. Wherefore the Law was our Schoolmaster saith he 4. God's great design and scope in all this pedagogy of the Law was that thereby souls might be directed unto Christ and made to close with Him for righteousnesse Rom. 10. 4. The frequent inculcating of the Moral Law and Promises of life upon their obedience did convince them how far they were from that exact righteousnesse which God required and that therefore they behoved to seek for righteousnesse some-where else which was inforced by the threatnings of the Law shewing that otherwise they would perish The Ceremonies Sacrifices and frequent Washings did also tend to this even to convince them of and to keep their eye fixed upon their own filthinesse and deserved damnation and to make them seek for righteousnesse satisfaction to provoked Justice and the expiation of their sin in that alone sacrifice of the death and bloud of Christ Heb. 9. 9 10 11. for saith he The Law was our Schoolmaster to bring us unto Christ. 5. The Godly under the Old Testament were justified by Faith laying hold upon Christ for righteousnesse even as we are now for saith he The Law did bring us to Christ that we might be justified by Faith From Vers. 25. Learn 1. The proposing unto our selves to bring about a good necessary and spiritual end is not sufficient to justifie our use-making of whatsoever means we may conceive to be or sometimes have been approven of God as conducible for that end except those means have a present stamp of divine approbation for the using of them God's end is to be endeavoured by His own means for though the bringing of us to Christ for righteousnesse be as necessary now under the Gospel as it was under the Law and though the pedagogy of the Law of Moses was an approven mean for bringing about that end under the Old Testament yet Paul will not grant That therefore it should now be made use of in order to that end because under the dayes of the Gospel the ty of divine authority enjoyning the use-making of that Schoolmaster is ceased But after that Faith is come we are no longer under a Schoolmaster saith he and therefore are not to subject our selves unto him 2. Though the curse of the moral Law is to be denounced against all impenitent sinners in the Christian Church that hereby they may be constrained to flee unto Christ for righteousnesse Joh. 3. 36. and the precepts thereof are to be urged upon the Regenerate as the rule of their obedience Eph. 6. 1 c. and though the exact righteousnesse required in the Law doth serve as a glasse wherein even the Renewed may see their manifold failings Rom. 7. 14 c. and so be necessitated to betake themselves daily to the bloud of sprinkling for pardon Rom. 7. 25. In which respects the moral Law may be called a Schoolmaster even to the christian Church and a Schoolmaster to bring them to Christ yet the christian Church is fully freed from that legal dispensation of the Covenant of Grace which was added to the Covenant-promise upon mount Sinai which what it was is explained ver 19. doct 2. and ver 24. doct 3. For after that Faith is come we are no more under this Schoolmaster saith he From Vers. 26. Learn 1. The Church of God under the New Testament as to her outward
of all hope of any inheritance in the Land of promise Gen. 21. 9 10. So the Law of Moses or the Covenant given by God upon mount Sinai while it was rightly used as a Pedagogue leading to Christ it did bring forth children to God heirs of the heavenly inheritance such were all sincere Believers under the Old Testament but when it was abused and set up as a Covenant of Works in opposition to the Covenant of Grace it did then bring forth children unto bondage and those who did so adhere unto it were detained under damnable slavery and cut-off from Christ Gal. 5. 2. for the Apostle shewing that this Covenant was prefigured by Agar doth hint at one reason which leadeth us to seek after moe Which Covenant saith he is Agar for Agar is mount Sinai in Arabia 7. No Church or People hath Religion so firmly established which in progresse of time may not make such apostasie from it as that there will be a vast difference betwixt what they once were and what they now are for such a Church was Jerusalem once Psal. 76. 1. 2. but now her case was much altered Therefore saith he this Covenant doth answer or keepeth concord with Jerusalem not which once was but now is importing there was a foul change to the worse And is in bondage with her children Vers. 26. But Jerusalem which is above is free which is the mother of us all THe Apostle having shewen that Hagar did prefigure the first or old Covenant doth now briefly describe that second or new Covenant which was prefigured in Sarah First by declaring where that Covenant did reside or who adhered to it to wit Jerusalem which is above whereby is not meaned the Church triumphant in Heaven for it is clear he speaketh of a Church whereof Believers upon earth are members even the Militant Church especially of the truly regenerate claiming to life according to the tenour of the Covenant of Grace although the Catholick Church-visible be not excluded seing it is a Church begetting children to God by the use of Ordinances and is here called Jerusalem because that City was a type of the true Church for her compactnesse and order Psal. 122. 3. beauty Psal. 48. 2. and divine protection which did attend her Isa. 31. 5. and this Church is said to be above because her original is from Heaven Iam. 1. 17. and the lively members thereof have their conversation in Heaven Philip. 3. 20. Secondly by shewing the state wherein those who adhere to this Covenant are a state of freedom from sin Rom. 6. 18. the curse of the Law Rom. 8. 1. and the yoke of that ancient legal dispensation Ephes. 2. 15. Thirdly by declaring who are the children of this Covenant or members of the true Church adhering to this Covenant even all sincere Believers whether Jews or Gentiles Doct. 1. The Lord doth never so far give way to the spirit of error and rage of persecution but even in the worst of times He hath some who do keep their garments clean and hold up a banner for Truth notwithstanding of all contrary endeavours for the utter extirpation of it for though Jerusalem the usual place of Gods abode was at this time in bondage with her children a very receptacle of Christ's enemies Act. 8. 1. and chief head of all that opposition which was against the Gospel Act. 9. 2. yet God wanted not a Church even Jerusalem which is above 2. As freedom from God's wrath and curse may be attained and enjoyed under bodily bondage and oppression so being attained it maketh the attainer truly free so that all his other bondage is not to be valued much for the true Church though for the time heavily oppressed in her members ver -29. of whom some were also in a state of bodily servitude Col. 3. 22. yet because of her freedom from God's wrath and curse she is said to be free as if this bondage being removed there had been none remaining Jerusalem which is above is free 3. Though those who are regenerate do owe their new birth to God their Father only in so far as the vertue and power whereby they are brought from death to life is only His Eph. 1. 19. and neither Church-Ministry nor any created power whatsoever can by any proper efficiency reach this so divine and supernatural an effect yet the Church is the mother of all the Regenerate in so far as she is gifted with Ministers 1 Cor. 12. 28 whose office is to dispense the Word which Word being blessed of God is both the seed of this new birth 1 Pet. 1. 23. as also the food and milk 1 Pet. 2. 2. whereby the new-born children are nourished for in this sense the Apostle saith Jerusalem is the mother of us all 4. Though no Church no not the Church universall which is most properly our mother ought to be heard and obeyed further than her Commands do agree with the Commands of God our Father Act. 4. 19. yet we are still to give her respect and reverence as also to employ our parts and graces and all that is ours for the defence and advancement of her just interest in our places and stations and that because she is the mother of us all Vers. 27. For it is written Rejoyce thou barren that bearest not break forth and cry thou that travellest not for the desolate hath many moe children than she which hath an husband THe Apostle in the fourth place confirmeth the truth of the former mysterie by a Scripture taken out of Isa. 54. 1. where the Prophet doth direct his speech to the Christian Church under the Gospel as she was to be in her beginnings and about the time of Christ's incarnation and sufferings whereof he had most clearly prophesied chap. 53. and having designed her by the name of a barren woman that beareth not and travelleth not because of the paucity of Converts to the Christian Faith at that time and of a seemingly desolate woman without an husband because of the crosse and persecution which she was then to be under he exhorteth her to rejoyce and to expresse her joy against all contrary discouragements and that because her state should be changed and she made a more fruitfull mother by a numerous accession of converts to the Christian Faith from among the Gentiles than the Jewish Synagogue her self who formerly had enjoyed God's grace and presence and at that time should seem to be more owned of God because of the great prosperity multitude of followers and outward beauty attending her beyond the Christian Church Doct. 1. The supream Judge by whom all controversies of Religion are to be determined and in whose sentence we are to rest is the holy Spirit speaking in Scripture for Paul in this present controversie appealeth to Scripture For it is written saith he 2. It is not the Churche's lot to be alwayes alike fruitfull in bringing forth children to God she hath her barren times wherein
work here called sealing did serve to evidence the truth and reality of somewhat which might otherwise have been questioned and particularly with relation to the Apostle's present scope it did serve to evidence the reality of their right to the glorious inheritance the truths of the Gospel and the sincerity of their closing with and believing of the Gospel now the work of God's Spirit which maketh all this evident and therefore hath the name of sealing is mainly His renewing and sanctifying work and especially His carrying-on of that work whereby He imprinteth the image of Himself which is holinesse Eph. 4. 24. upon Believers as an impression of the draughts and lineaments of the Seal are by sealing put upon the thing sealed so 2 Tim. 2. -19. the grace of sanctification and departing from evil is called a Seal though those other works of God's Spirit in Believers whereby He giveth them sense of His presence comfort and joy unspeakable flowing from it and full assurance may be looked upon as lesse principal parts of this Seal Fourthly ver 14. by the metaphor of an earnest which is used among Merchants for ratifying of their bargains he sheweth a use for which the bestowing of the holy Spirit upon them and His sealing of them by His sanctifying grace did serve even to be an earnest of the heavenly inheritance the full possession whereof being delayed until the last day God gave unto them His holy Spirit with His saving graces as an earnest or some small beginnings and a part of that glory which shall then be revealed that hereby He might assure them of their obtaining the whole in due season Fifthly he sheweth the date and time how long they were to content themselves with the earnest even untill the redemption of the purchased possession that is untill the day of judgment at which time those who are purchased by the bloud of Christ and are His possession and peculiar people shall obtain compleat redemption and full delivery from sin and misery In which sense redemption is taken Rom. 8. 23. And sixthly he sheweth the end which God purposed unto Himself in all this even the same which he mentioned formerly ver 12 to wit the praise of His Glory From the benefit which those Gentiles received besides what is marked upon the parallel place ver 11 Learn 1. Though it was the prerogative of the Jews above the Gentiles that Christ was first preached unto them and accordingly some of them did first trust in Him See ver -12. yet God hath made both Jew and Gentile equally to partake of all other things aswell of those which concern salvation it self as of the means and way of attaining to it for the same Christ the same free-gifted inheritance through Christ and the same Gospel which was bestowed upon the Jews are also bestowed upon the believing Gentiles In whom ye also have obtained an inheritance saith he 2. It is a thing highly observable and much to be taken notice of that the Gentiles who were profane dogs Mat. 15. 26. not a people Deut. 32. 21. without God chap. 2. ver -12. should be set down at the childrens table and have full accesse to free-grace and salvation and all spiritual blessings tending to salvation equally with the Jews who were God's only People separated to Him above all People Exod. 19. 5. to whom did pertain the Adoption Glory Covenants c. Rom. 9. 4. for Paul cannot speak of this without an also which is a note of exaggeration and heightneth the purpose as a thing very observable In whom ye also have obtained an inheritance From the mean whereby they attained this excellent benefit Learn 1. The hearing of the Gospel which supposeth the publick preaching of it Rom. 10. 14. is the ordinary mean whereby faith is wrought and consequently a right is conveyed unto the heavenly inheritance in so far as the Gospel so preached doth not only propound and make known to the understanding the object of saving faith which was before hid but the Lord also at or after the hearing of this Gospel preached doth work the grace of faith in the hearts of the Elect Act. 16. 14. for saith he Ye obtained an inheritance after that ye heard the Word of Truth the Gospel 2. The Gospel is the Word of Truth not only because it containeth nothing but truth for so the whole Scripture is the Word of Truth Psal. 19. 9 but also the Truths of the Gospel are most excellent Truths as being most remote from ordinary knowledge Mat. 16. 17. most profitable to lost sinners Tit. 2. 11. and do manifest the praise of God's glorious Attributes Luke 2. 14. more than any other Truths besides the Gospel doth clearly hold forth the truth and substance of all these dark and legal shadows Joh. 1. 17. for by the Word of Truth he meaneth the Gospel as he presently cleareth After ye heard the Word of Truth the Gospel of your salvation 3. As the doctrine of Salvation is the doctrine of the Gospel or glad-tydings to lost sinners for the word rendred Gospel signifieth a glad or good message So the doctrine of the Gospel is a doctrine of Salvation as not only revealing Salvation and a possible way for attaining to it which the Law doth not Gal. 3. 21. but also being the power of God to Salvation Rom. 1. 16 and the mean which God doth blesse for making us imbrace by faith the offer of Salvation Rom. 10. 14 15. and for working all other saving graces in the Elect Col. 1. 6. for the Apostle calleth this doctrine the Gospel or glad tydings of Salvation 4. It is not sufficient to know that the Gospel is a doctrine of Salvation in general or unto others only but every one would labour by the due application of the promises of the Gospel unto themselves to find it a doctrine of Salvation to them in particular for Paul hinteth at so much while he saith not simply the Gospel of Salvation but of your Salvation From the Spirit 's work of sealing following upon believing Learn 1. As the Gospel preached and heard doth not profit unto Salvation except it be believed so the Truths of the Gospel and Jesus Christ that good thing offered in those Truths is that in the whole Word of God which saving faith doth chiefly close with and rely upon and is fully satisfied with It findeth death in threatnings a burden of work in precepts but in Christ and the Gospel it findeth the way to Heaven made patent even a way how the sinner may be saved and divine justice not wronged for the Apostle having spoken before of their hearing the Gospel doth adde In whom to wit Christ the words may also read In which to wit the Gospel ye believed 2. Though none can actually believe before the Spirit of God come to dwell in them bringing alongs His royal train of habituall graces and the habit of faith amongst the rest unto the heart with Him
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
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
wonderfull and matchlesse love for saith he For His great love wherewith He loved us 9. The Lord hath love to the Elect even when they are children of wrath and liable in the course of justice to the stroke of His vindictive anger for although God could not with safety of His own justice bestow Heaven upon them when they were actually such yet nothing hindereth why He might not love them being such that is have a will and fixed resolution even when they were liable unto wrath to bestow Heaven upon them having first from that same love given His own Son to deliver them from that state of wrath that so what eternal love had resolved to give them might be actually bestowed upon them without doing injury to divine justice for ver 3. he sheweth they were children of wrath and here that God loved them and both these before He quickned them Wherewith He loved us saith he even in the by-past time 10. The doctrine of our natural misery and spirituall death through sin is a lesson most necessary to be learned which we have no great pleasure to learn and which we are prone to forget as to a deep and lively impression of it even when it is learned for the Apostle's repeating this doctrine almost in the same words by which he had expressed it ver 1. doth hint at all these Even when we were dead in sins saith he 11. There is no application of the doctrine of God's mercy in order to our delivery from sin and misery except the doctrine of sin and misery be first applied and taken with for Paul being to apply God's mercy in quickning sinners unto himself and his country-men the believing Jews he doth first apply the doctrine of natural sin and misery unto them while he doth now speak of himself and the Jews also whereas ver 1. he spoke of the Gentiles only as appeareth by the change of the person Even when we were dead in sins hath quickned us 12. Whatever a man be before his conversion as to the point of civility and right use of his natural parts yet he is looked upon by God when He cometh to quicken him as one dead in sins who can neither help himself nor merit help at God's hand for therfore doth the Apostle assert that they were dead in sins immediatly before yea and in the act of God's quickning of them while he saith Even when we were dead in sins He hath quickned us 13. The state of grace which sinners dead by nature are brought unto at their conversion and wherein they continue untill death is a state of life the sentence of eternall death which they were liable unto ver -3. being taken off Rom. 8. 1. there being also new principles and powers infused in them at their effectuall calling whereby they are enabled to do those actions of a spiritual life Ezek. 36. 26 27. which powers are also continually actuated and excited to their work by renewed influence from the Spirit of God Philip. 2. 13. and accompanied oftimes in their actings with assurance of God's love Rom. 8. 16. peace of conscience Rom. 5. 1 2. and joy unspeakable and full of glory 1 Pet. 1. 8. whereby also they have not only a right unto Joh. 3. 16. but also the first fruits and begun possession of eternall life Joh. 17. 3. for the Apostle expresseth God's bringing them to and continuing them in the state of grace by His quickning of them hath quickned us saith he 14. Though love and mercy in God do set Him on work to quicken dead sinners yet this work cannot be brought about or accomplished without the intervention of Christ's merit and intercession who behoved to satisfie divine justice and thereby acquire unto us those things which love and mercy had prepared for us Isa. 53. 5. seing they were all lost in Adam Rom. 5. 15 16. and who being now exalted doth also apply them to us Act. 5. 31. for notwithstanding of what was said ver 4. of God's mercy and love as the inward impulsive causes moving God to quicken them yet the Apostle here sheweth that their actual quickning had a necessary dependance upon Christ's merit and mediation while he saith He hath quickned us together with Christ. 15. That Jesus Christ behoved of necessity to strike-in with His merit and mediation hereby to acquire and apply saving grace and salvation unto us doth in nothing hinder but that notwithstanding our compleat salvation from the first step unto the last doth wholly flow from God's free grace seing it was of grace that the Father did send the Son to die for us Joh. 3. 16. It was of grace that the Son did undertake Joh. 15. 12 13. And it is no lesse grace that what He did or suffered should be accepted in our name Rom. 3. 24 25. So that all is of grace and free good-will as to us for the Apostle having pointed at the necessity of Christ's mediation in order to their quickning doth presently adde as in a parenthesis by grace are ye saved 16. There is an infallible connexion betwixt converting grace and salvation so that all those who are now converted and quickned shall be undoubtedly saved for what the Apostle calleth quickned in the former part of the verse he calleth saved in the close so that he taketh the one for the other He hath quickned us By grace are ye saved Vers. 6. And hath raised us up together and made us fit together in heavenly places in Christ Jesus HEre are the other two branches of their delivery to wit first The raising of their bodies at the last day for their spiritual resurrection from the death of sin to newnesse of life was mentioned ver 5. Secondly Their glorification in Heaven both which are yet to come 2 Tim. 2. 18. Mat. 25. 34. And yet he speaketh of them as already past when the Father raised and glorified Christ because seing Christ in His resurrection and entering of heaven did sustain a publick person representing all the Elect as their Head and Atturney-generall Job 10. 15. Therefore He was judicially looked upon by God in those actions as if all the Elect had risen when He rose and taken possession of Heaven when He did enter it Hence it is that in the close of the verse it is added in Christ to shew we are not yet raised and glorified in our own persons but in Christ our Head And the Spirit of God doth choose to set forth their future resurrection and glorification by shewing these are already accomplished in Christ their Head rather than by saying God shall raise them up and glorifie them that he may with one and the same labour point out the dependencie which their resurrection and glorification have upon Christs as the effect upon the cause the thing promised upon the pledge thereof as also the undoubted certainty that those shall come to passe a certainty greater than that of a simple prediction and
he compareth the whole Church and especially the invisible Church of true Believers unto a City and sheweth that those believing Ephesians had a right unto all the priviledges and immunities of that city the chief whereof are freedom from Gods curse Rev. 22. 3. and a right unto eternal life Rev. 22. -5. And this they had equally with all the other citizens and free members of that City for the chiefest Saints were but their fellow-citizens In the second similitude he compareth the same Church unto an houshold or family and calleth it Gods houshold affirming that all of those believing Ephesians did belong to this houshold So that he doth hereby expresse a greater degree of nearnesse to and communion with God and His Church which they had attained unto than was set forth by the former similitude there being a straiter ty of familiarity and friendship between the members of one family among themselves and with the master of the house than is between the members of one city whether among themselves and with their Magistrates and Rulers Doct. 1. So apt are even good men to be exalted above measure with the excellent things of God bestowed upon them 2 Corinth 12. 7. that it is not safe at any time to think upon those things except our former misery and vilenesse be joyntly thought upon also that so we may be keeped humble for the Apostle while he is of purpose to set forth their excellent priviledges doth not obscurely present their former misery unto their view also by saying ye are no more strangers and forreigners which implieth they were once so 2. As it is not an easie matter to convince sinners of their lost and miserable estate by nature So it is no lesse difficulty when they are once made truely sensible of sin and misery to convince them throughly of these riches which are in Gods mercy and of that blessed estate which they are brought unto by Gods free grace in Christ for therefore the Apostle findeth it necessary not only to assert there was a gracious change wrought in them ver 13. but also in the following verses to shew forth all the causes of this most blessed change from which he doth here by an undeniable consequence lay down this conclusion Now therefore ye are no more strangers and forreigners 3. That we may highly prize and think aright of Gods mercy in Christ manifested to Believers we would look upon it both in the privative and positive effects thereof both in those evils of sin and misery which He delivereth from and those saving blessings whether relating to grace here or glory hereafter which He doth confer and bestow for so doth the Apostle here set forth the rich effects of Gods grace towards those Ephesians both negatively and positively ye are no more strangers but fellow-citizens 4. Though Believers be strangers in the world as to their outward condition some having no certain place of abode but driven from their own habitations 1 Pet. 1. 1. and all of them being disposed to look upon earth as a strange countrie and the contentments thereof as uncertain perishing and therefore not their own Heb. 13. 14. Yet they are not strangers unto but citizens of that city not made with hands even the blessed society of the Saints in which they live Philip. 3. 20. unto whose priviledges they have a right and shall at last be brought to the full possession of all its outmost blessings and immunities in heaven Joh. 14. 2. 3. for it is in this respect he faith ye are no more strangers and forreigners 5. The state and priviledges of Gods Church consisting of all true Believers are such as fitly may be represented by some great Incorporation or City which is a society of people joyned together under one Magistracy ruled by the same Laws enjoying the same common priviledges and immunities and strongly defended by walls and bulwarks In like manner all Believers are united under Christ their supream Magistrate and Head Eph. 1. -21. living under one common Law the will of God revealed in Scripture which is also written in their hearts by that one Law-giver Jer. 31. 33. enjoying one and the same common priviledges not only accesse to divine Ordinances but of Justification Rom. 8. 30. Adoption Eph. 1. 5. Sanctification Eph. 5. 26. peace of conscience Rom. 5. 1. and a right to heaven the inheritance of the Saints Joh. 3. 16. and all of them having Gods special protection Psal. 91. 1. yea and salvation for walls and bulwarks Isa. 26. 1. for this similitude whereby the Church is compared to a city is implyed while it is said Ye are fellow-citizens with the Saints 6. Though those who are federally holy and externally Saints See upon Philip. 1. ver 1. doct 5. are members of this City as it speaketh a society of visible professors Psal. 48. 8. yet only those who are inherently holy their natures being renewed the seeds of saving grace implanted and growing up unto good works only such I say are free members of this City as it speaketh the society of the Church invisible who enjoy immunity from Gods wrath and curse with an actual right unto eternal life for that the Saints only are free members of this City is implyed while he saith Fellow-citizens with the Saints 7. Whatever differences are among Believers as to their worldly condition Eph. 6. 5 9. their severall functions in the Church visible 1 Cor. 12. 28. and their different degrees of gifts and graces Rom. 12. 6. Yet all of them do enjoy an equall right to all those saving blessings of the Covenant of Grace the Charter of this Incorporation Isa. 56. 4. which are of absolute necessity to the life of grace here or of glory hereafter Psal. 84. 11. and without which none can be a free Burgesse of this City for he maketh the believing Ephesians fellow-citizens with the Saints even the chiefest of them as having the same right with them unto all such immunities and priviledges 8. As the whole society of the invisible Church chiefly is Gods own great houshold and family in a peculiar manner and is therefore admitted to a most near and intimate communion with Him such as a man hath with his own domesticks Rev. 3. 20. yea and is in a speciall way provided and cared for by Him 1 Tim. 5. 8. So whenever a man is reconciled to God by the bloud of Jesus Christ he becometh a member of this holy and blessed family and enjoyeth all the priviledges thereof whereof this is one in which it differeth from other families that in this houshold there are no mercenary servants but all the domesticks are sons and heirs Joh. 1. 12. Col. 3. 24. for by the houshold of God he meaneth the catholick Church affirming that those Ephesians upon their reconciliation with God became members of it And of the houshold of God saith he Vers. 20. And are built upon the foundation of the Apostles and Prophets
by an argument taken from seven things which are one and the same in the Church and all the true members thereof ver 4 5 6. Secondly by an other argument taken from these things which are not one but diverse almost in every member to wit diversity of gifts and graces and their different measures which diversity he showeth doth also tend to union first because all those gifts and different measures do come from one author Christ ver 7. which he confirmeth from Psal. 78. 18. cited ver 8. commented upon and applied ver 9 10. And further confirmeth it by giving an instance of those severall gifts in the severall offices appointed by Christ in the Church ver 11. Secondly because they are all given for promoting the same end the edifying of the Church first propounded ver 12. secondly illustrated from the term of its continuance by those means ver 13. and from two of its fruits to wit preservation from error ver 14. and growth in grace ver 15. by vertue of influence conveyed from Christ ver 16. In the second part he dehorteth them from all impiety and profanity in the general first because unconverted Gentiles did live in those ver 17. whose godlesse conversation is set forth distinctly in its several branches and degrees ver 18 19. Secondly because the knowledge which they had of Christ was inconsistent with such a licentious life ver 20. which he proveth from three things which that knowledge did oblige and strongly incline them to first to mortifie the old man ver 22. secondly to have the mind or understanding renewed ver 23. thirdly to put on the new man in righteousnesse and holinesse ver 24. In the third part of the Chapter are six particular precepts belonging to the second Table The first is to abstain from lying and to speak truth ver 25. The second to moderate and suppresse anger ver 26. else they did cast open doors for Satan to tempt them unto some mischief ver 27. The third to abstain from stealing and to labour diligently in some lawfull calling ver 28. The fourth to abstain from all corrupt communication and to utter edifying purpose in their ordinary discourse ver 29. because they would otherwise grieve the spirit ver 30. The fifth is to abstain from all the branches degrees and effects of sinfull anger ver 31. The sixth is to exercise kindnesse and tender-heartednesse in mutual forgivenesse ver 32. Vers. 1. I Therefore the prisoner of the Lord beseech you that ye walk worthy of the vocation wherewith ye are called THe Apostle doth here inforce one generall duty which is a comprehensive sum of all such other duties as he is to presse afterwards and whereof that unity unto which he exhorteth in the first part of the Chapter is a special evidence Which general exhortation is that supposing that they were effectually called at least they took themselves for such and the better part were really such they would walk worthy of their vocation not as if they had been to purchase and merit by their walking that God should call them for the text holdeth out that they behoved to be called before they could walk after the manner which the Apostle here presseth and therefore were not to merit vocation by their walking See 2 Tim. 1. 9. but that they ought to walk suitably and as it becometh those who are dignified with such a calling as the word is rendred Rom. 16. 2. Which exhortation is propounded by way of intreaty and backed with two arguments The first whereof is hinted at in the illative particle therefore and it is taken from that excellent state in which free grace had placed them spoken of in the three preceeding Chapters The second is taken from the suffering condition of Paul himself who did exhort whose sad sufferings might justly challenge from them obedience unto those truths for which he suffered as that which would comfort him much under his sufferings and their denial whereof could not but adde affliction to his bonds Hence Learn 1. The Doctrine of salvation through free grace in Jesus Christ is so far from ministring an occasion of security ungodlinesse or profanity that there is no stronger argument to induce men to the conscientious practice of holines in all the duties thereof than sanctified knowledge saving faith and the solid consideration of that Doctrine especially seing the principles thereof do many wayes engage the Believer to lead an holy life Rom. 6. 2 c. and the free-gifted salvation offered by it cannot be imbraced except covenanted strength for through-bearing in the way of holinesse be imbraced also Rom. 8. 1. for he inferreth the study of holinesse from the Doctrine of salvation through free grace the former being as it were the native result and inseparable companion of the latter I therefore beseech you that ye walk worthy 2. Though there be a necessary connexion betwixt our imbracing the doctrine of salvation through free grace and the study of an holy life as said is yet such is our natural aversnesse from holinesse Rom. 8. 7. so many are the tentations and difficulties which ly in our way to it 2 Tim. 3. 12. that even the best of men do need the spur of earnest and vehement exhortation to excite unto it for notwithstanding that Paul holdeth forth upright practice as the result of imbracing the former doctrine Yet he seeth it needfull to exhort and beseech them that they walk worthy of their vocation 3. A suffering lot for Christ is such as those who rightly improve it will highly esteem of it not onely in their first thoughts and at their first engaging in it but also and chiefly in their cold bloud after a times experience and in their second thoughts for Paul having boasted chap. 3. ver 1. of his being a prisoner for Christ he doth here repeat the same to shew he had not reason to eat-in any thing of what he formerly had said I therefore the prisoner of the Lord. 4. It sweetneth much the sufferings of the Saints that he for whom they suffer is Christ the Lord as being worthy to be suffered for Act. 5. 41. and mighty in power to support them under suffering Matth. 10. 19 20. to deliver from it 2 Corinth 1. 10. to better them by it Rom. 5. 3 4. and to reward them freely for it 2 Thess. 1. 7. for Paul comforteth himself in this that he was the prisoner of the Lord whom chap. 3. 1. he called Christ. 5. The suffering lot of Christs Ministers obligeth people to yeeld themselves so much the more obedient in the Lord unto their Ministery by walking like the Gospel there being nothing more comfortable to His suffering Servants than when their sufferings are usefull for that end Phil. 1. 14. and nothing more weighty than when it is otherwise 2 Tim. 4. 10 16. for Paul designeth himself from his sufferings hereby to adde weight to his exhortation I therefore
come from one and the same author to ver 12. Secondly they are all given for promoting one and the same end to ver 17. And 1. in this verse by way of correction and pre-occupation of an objection he holdeth forth Christ as the author of all those gifts and different measures to this purpose that notwithstanding of what he said of those many things wherein they were one yet there were other things wherein they did differ which neverthelesse were so far from dissolving in reason the bond of union that upon the contrary they did contribute much for keeping of it firme in so far as though every true member of the Church had his own peculiar grace and in some respects either as to the substance or measure of the grace differing from the grace of others yet all those different graces of the several members are bestowed by one and the same Christ and received in the measure and degree which seemeth good unto Christ the giver to prescribe and measure out unto every one where by grace is not meaned Gods favour or grace freely bestowing as in other places See upon Ephes. 2. 8 but the fruits flowing from this grace to wit grace freely given as appeareth from the instance given ver 11. of this grace in the ministeriall gifts and offices Which graces are of two sorts First saving which are only in the regenerate called grace because they flow from and are evidences of Gods grace and favour 1 Joh. 4. 19. Secondly common gifts called grace Eph. 3. 8. because they are freely given 1 Cor. 4. 7. The latter whereof is here chiefly meaned as appeareth also from the instance given ver 11. because it is only in those common gifts and graces wherein real Believers do differ as to the substance of them some being given to one and some to another 1 Cor. 12. 8. whereas all have one and the same saving graces 2 Pet. 1. 1. although they differ also in the measure and degree received of those 1 Joh. 2. 13. In which respect even saving graces may be also here meaned Doct. 1. Though the Lord is not pleased to bestow upon all the Members of the Church an equal measure of gifts and graces yet He giveth to every one some gift and in some measure and those either the common gifts of His Spirit as to all the Members of the Church visible come to age and the right use of common reason 1 Cor. 12. 11. Or saving grace also as to all the truely regenerate 2 Pet. 1. 3 4. for he saith unto every one of us is grace given 2. The Lord is pleased to dispense His graces and gifts to every one not in the same but in a different measure so that though the same saving grace for substance be given to all the truely regenerate yet it is not given to all in the same measure nor yet to any in any measure who are visible Professors only and though all have some common gifts whereby in some measure they may be made profitable in their station to the body yet none hath all gifts nor all the same offices wherein they may exercise their gifts ver 11. nor yet do all receive the same measure of those common gifts for so much is implyed while he saith Grace is given according to a measure 3. The greatest degree of gifts and graces which God bestoweth upon any is far below that fulnesse of grace which is in Christ He giveth unto none so much but there is alwayes somewhat wanting and they who have received most are capable of receiving more for their receiving grace according to a measure implyeth their receipts are capable of increase and a difference as to this between their receipts and Christs Joh. 3. -34. To every one is given grace according to that measure 4. The want of some excellent gifts bestowed upon others or of that excellent measure of saving graces which others have doth not argue a man unregenerate or wholly destitute of saving grace for the Apostle sheweth that even those who had one hope Lord Faith God and Father and consequently had saving grace ver 4 5 6. were not all gifted with one and the same but with a diverse measure of gifts and graces while he saith But to every one of us is grace given according to the measure 5. Diversity of gifts in the Church and diverse measures of saving grace are an ordinary occasion of division and strife in so far as these dividing lusts of pride contempt envy discouragement are apt to take occasion to stir and vent themselves from those different measures for the Apostle his entering upon this argument for union from the diversity of gifts by the adversitive particle But doth imply that they were prone to take occasion to rent upon that diversity and therefore he doth joyntly preoccupy an objection against union and bring an argument for it But unto every one of us is grace given 6. Whatever be mens pronenesse and inclination to rent and divide because of different receipts and measures yet that same diversity if well considered would be found to be one of the strongest ties and bonds of union in so far as hereby none no not the most eminently gifted can say he hath no need of others but every one are made mutually indigent of one anothers help and even the meanest in some measure furnished to be helpfull unto others See Paul proving this excellently from the similitude of the different members in the natural body 1 Cor. 12. 14 c. for the Apostle's scope in this and the following verses is to enforce unity from the diversity of gifts and graces amongst the Members of the Church But unto every one of us is grace given 7. This doth also inforce the study of unity from this ground of diversity of gifts if we consider that all we have of that kind is freely given and therefore we are not to be puft up with it nor to abuse it contrary to the mind of the giver and that both our gifts and measures however diverse do yet come from one rise fountain and author and therefore we ought to be one in making use of them and that this one author is the Lord Christ God Man Mediator in whose hands are all things given of the Father Mat. 11. 27. that He may dispense to whom and in what measure He pleaseth and therefore we are not only not to quarrel for our own measure it being His allowance who doth all things well and wisely Mark 7. 37. but also ought to imploy our gifts and severall measures for the edification and not the renting of His body which is the Church for the Apostle inforceth unity from the diversity of gifts upon those considerations that they were given by one and the same Christ But to every one is grace given according to the measure of the gift of Christ. Vers. 8. Wherefore he saith When he ascended up on high he led
already converted even to make them grow up in grace untill they come to perfection and therefore none who live on earth can justly account themselves to be above this Ordinance for the Apostle sheweth that also is one end of the work of the Ministery that those who are already quickened by it may grow up into him 2. The work of edification intended to be brought about by the ordinance of the Ministery is not attained upon souls though they be preserved free from Error except they also know the Truth adhere to it and be growing up in grace and in making conscience of all the duties of an holy life for Paul having mentioned one fruit of that spirituall edification mentioned ver 12. to be freedom from error and infection from false teachers ver 14. he here addeth another that speaking or cleaving to truth in love we may grow up into him in all things 3. Our making conscience to grow in grace is a soveraign remedy against the hazard of being surprized with error and tossed to and fro with every wind of doctrine in so far as then we are so much busied about our heart that we have not leisure to be taken up with vain and giddy notions of an unsetled head for Paul having dehorted them from being as children tossed to and fro with every wind of doctrine subjoyneth as a preservative from that unsetled temper but speaking the truth in love we may grow up 4. It is not sufficient for these who live under the drop of Ordinances to attain to the being of grace so as they can prove by evident marks that they have grace but they must also labour to grow in grace for hereby we glorifie God and speak to the commendation of our Lords table whereat we feed Joh. 15. 8. hereby we attain to the enjoyment of many rich priviledges which otherwise we are deprived of 1 Joh. 4. 18. and hereby also we are more enabled to ride out against a storm in trying times as appeareth from the conhexion of these two verses teaching that babes in Christ and children are tossed to and fro with every wind when grown and growing Christians will ride it out for Paul teaching that the end of the Ministery is to make Believers grow doth show they ought to grow while he saith But speaking the truth in love we may grow 5. As we do then sincerely adhere to the truth of heavenly Doctrine when we make evident our so doing by walking in all the duties of love both to God and our neighbour for faith worketh by love Gal. 5. 6. So our love is then truely Christian and not a fleshly lust or morall vertue only when it is grounded upon truth and the result of our adhering to it by faith for therefore Paul conjoyneth these two making the latter as it were the result of the former while he saith but speaking or cleaving to the truth in love 6. That Christians may grow in grace it is most necessary they labour to have both their understanding enlightened with truth and their heart and affections inflamed with love without either of which our growth is not Christian and spirituall but either superstitious and blind even a growth in error if the understanding be not enlightened or growth in pride conceit self-love and arrogance if the head only being filled with light our affections be not inflamed with love to God and our neighbour for therefore he prescribeth that by speaking the truth in love we should grow up 7. This Christian growth must not only be in one thing but in all things in so far as grace must be growing not only in all the parts of the soul understanding will and affections but the whole man also and all the parts thereof must grow according to all the ordinary dimensions or in all Christian vertues and duties both of our generall and particular calling 2 Pet. 1. 5. even as it is in living bodies who grow equally and proportionally in all their parts of length breadth height and depth That we may grow up in all things saith he 8. Then do Christians grow as they ought when they are in a perpetuall motion towards Christ so as to be daily more and more like Him incorporate in Him and one with Him that full conformity with Christ and that most perfect union and communion with Him which shall be attained in glory being the mark and scope toward which they tend and without attaining whereof they do not sit down satisfied as if they had enough for saith he we may grow up into Him 9. Though there ought to be a spiritual emulation among Christians so as to strive who may grow most and outstripe others 1 Cor. 14. 12. Yet there should be no division envious strife or carnal emulation among them upon this account so as to envie the progresse of others or cast stumbling-blocks in their way to retard them but an harmonious on-going and rejoycing in the progresse one of another seing they are to grow as the parts of one body under one head Christ for so much doth Paul here teach We may grow up into Him which is the head even Christ. Vers. 16. From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of every part maketh increase of the body unto the edifying of it self in love THe Apostle doth illustrate the forementioned end of the Ministery fourthly and joyntly inforceth the study of love and unity by shewing how all gifts and offices do tend to the edifying of the body and furtherance of that growth whereof he spake ver 15. while he describeth Christ the Head presently spoken of from His influence upon and relation to the Church His body wherein he alludeth to a natural living body and the way how it being orderly made up of its severall members joyned together by nerves and sinews doth receive life motion nourishment and growth from the head and heart by the benefit of those bonds and ligaments whereby the particular members do not only receive life and nourishment unto themselves but do also convey them unto others so that every member doth receive due encrease and thereby the whole body doth come to maturity and growth In allusion to which way of the naturall growth of the naturall body he sheweth first that by vertue of spirituall influence drawn from Christ who is as the head and heart of the mysticall body the whole body to wit that which is militant on earth or all sincere Believers the true and lively members of this body are joyned fitly or orderly every one in his own place and station and also firmly or compactly with Christ and among themselves Secondly that they are thus joyned by the means of spirituall joynts and s 〈…〉 ews whereby we are to understand every thing that joyneth Believers with Christ and among themselves and they are either joynts and bonds of inward
thou that sleepest 4. The first Doctrine deduced from ver 8. hath ground here also in that he doth again minde them of their miserable case by nature not only under the similitude of death formerly used chap. 2. 1. but also of sleeping 5. Neither can an offer of Christ unto a sinner be savoury nor a command to imbrace this offer get entertainment untill first a discovery be made unto the sinner of his sad and miserable case by nature for the Lord in holding forth the offer of Christ and commanding them to imbrace it doth so speak as he first discovereth the wofull case wherein they were by the similitude of sleep and death while he saith Awake thou that sleepest and arise from the dead 6. Our utter inability to help our selves or to do any thing acceptable to God contracted by Adam's fall doth not weaken or abolish Gods soveraign right and dominion over us in so far as though we be not able to do yet He may justly require and exact of us to do for though they were dead and consequently unable to help themselves yet He requireth them to awake and arise Awake thou that sleepest arise from the dead 7. Though it be the only power of God which quickneth dead sinners and bringeth them from nature unto grace Col. 1. 13. there being no principle of a spirituall life in us by nature whereby we can quicken our selves yet the Lord is pleased to work upon us not as upon senslesse blocks but as reasonable creatures by commanding and perswading us to do that which is our duty though not in our power to do and thereby as a mean conveying unto the Elect the effectual working of His power whereby He worketh in them what He requireth from them for He commandeth those who are dead to arise from the dead and so maketh them to rise Rom. 4. 17. Arise from the dead 8. Though the Word of God for the most part be contrived in general precepts threatnings and promises without expresse mention of one more than another except in some general qualifications to whom each of those in particular belong Joh. 3. 16. Gal. 3. 10. yet before a sinner be brought to Christ the Spirit of God doth make particular application of those unto his conscience as if they were directed unto him by name And the more a Minister doth labour to reach the consciences of people by making particular application of general truths unto them they are in a fairer way of gaining ground upon them and doing good unto them by what they preach for the Apostle holding forth a directory unto us how to walk in order to the gaining of godlesse sinners from the Lord's example doth bring him in speaking as it were to every one in particular Awake thou arise thou Christ shall give thee light 9. The holding forth of Christs excellency and of that excellent state of light joy comfort knowledge which being once forfeited by Adam's fall is again purchased by Christ and to which He bringeth all such as do come unto Him is one of the strongest arguments though others also must be made use of Luke 13. 3. to prevail even with natural hearts to make them willing in the day of Gods power and obedient to Him when He doth call them for Paul sheweth that even God Himself doth make choice of this argument Arise and Christ shall give thee light Vers. 15. See then that ye walk circumspectly not as fools but as wise HEre is a new precept the third in order of those which are contained in this Chapter and it is deduced also as a conclusion from what goeth before to this purpose That seing they were now light in the Lord ver 8. and obliged not to have fellowship with the unfruitfull works of darknesse but to reprove them ver 10. therefore they would see to their walk or take accurate inspection of their life and conversation whether in word or deed and to see to their walk as to be circumspect or precise in it even willing to go to the outmost as the word in the original doth signifie of what every command requireth both for matter and manner especially labouring as to approve themselves unto God so to give no just cause of exception or offence at what we do unto others no not to those that are without who are expresly mentioned Col. 4. 5. where the same precept is in substance proponed Which precept so proponed he doth first inforce by a reason for the particle as doth not alwayes make comparison but sometimes rendereth a reason and the reason is that true wisdom doth consist in walking thus and to walk otherwayes is extream folly Doct. 1. The more of light and knowledge a man hath received from God he ought to take the more diligent heed that in all things he practise according to his light seing not only the way of such is most eyed by wicked men who watch for his halting Jer. 20. 10. but also if he doth not walk the more circumspectly he deserveth double stripes Luke 12. 47. for this exhortation may be looked on as an inference from what he saith ver 8. ye are now light in the Lord See then that ye walk circumspectly saith he 2. So many are the wayes by which we may become accessory to other folks sins See ver 7. doct 3. and so many are the snares which Satan and his instruments do lay in our way to intrap us Eph. 6. 11. that if we walk not all the more circumspectly we cannot eschew but we must partake one way or other with wicked men in their sins for this exhortation may be looked upon also as an inference from what he said ver 11-Have no fellowship with the unfruitfull works of darknesse See then that ye walk circumspectly saith he 3. Those only are most fit to reprove sin in others to some good purpose who walk most circumspectly and live so as they cannot be justly blamed themselves Even the very righteous walking of such is a forcible reproof of sin in others though they speak nothing Heb. 11. 5. and otherwise their speaking will have no force Matth. 7. 3 4. besides that God doth usually blesse the pains of such Prov. 10. 21. for this exhortation may be also looked upon as an inference from what he said ver -11. but rather reprove them See then that ye walk circumspectly 4. That a man may walk accurately and circumspectly coming up so far as through grace he is able to the outmost of what every command requireth both for matter and manner it is necessary that he walk not rashly and indeliberately but that he see and diligently consider antecedently to his acting to wit not only what he is to do that it be neither evil nor appearance of evil 1 Thess. 5. 22. nor an occasion leading to evil Rom. 13. 14. but also from what principle and fountain Matth. 7. 17 18. for what end Matth. 6. 2 5. and by
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