beloved Christians let me exhort you all and especially you to whom the Lord hath carved out such a lot in things worldly that ye have abundance of time and leasure from your other imployments Give more of your time to the searching of Scripture and labour to understand the mind of God concerning your Salvation revealed therein Hereby shall you be preserved from being led aside by Satans emissaries who do erre not knowing the Scriptures Matth. 22. 29. Hereby ye shall be made wise unto Salvation and rendered victorious over your strongest lusts and throughly fitted for the most difficult duties while the Lord by His Spirit shall make the Scriptures profitable unto you for doctrine for reproof for correction for instruction in righteousnesse and thereby make you perfect throughly furnished unto all good works 2 Tim 3. 16 17. Only in order to the gaining of those rich advantages by reading Scripture ye would read not superficially but conscientiously attentivly and devoutly and do not slight to take what helps ye can get from the Labours of others for attaining to the increase of solid knowledge and sanctifying grace What humane frailties you discerne in this piece of mine which doubtlesse are not a few pitie them and so much the more pray for me that I may discern and amend them and if any will be so faithfull and free as to advertise me either immediately or by causing others to acquaint me with them I shall God willing be humbly thankfull and endeavour to make the best use I can of their freedom knowing that such reproofs will not break my head but be as a precious ointment The great and gracious God blesse all your endeavours for advancing your selves and your relations in knowledge and grace So prayeth Kilwinning Nov. 12. 1658. Your servant in the Lord JAMES FERGUSSON ERRATA Page Line Read 6 11 subscribe 10 24 5. 13 28 had deserted 1â— 28 their 20 7 believing â—1 6 their 24 15 dele to 36 9 wickednesse 37 15 32. 39 16 22. 40 23 went not up 52 5 our 53 23 acquired 54 28 2. 61 24 composing ibid 35 9. 19. 84 13 dele who 102 10 affections 131 10 inflicted 136 24 worth 163 20 doth succeed 166 3 ver 7. 171 7 17. 180 12 us sons 239 23 11. 283 11 may have 298 23 15. 315 7 sin and A brief Exposition of the Epistle of Paul to the Galatians The ARGUMENT PAul having planted several Churches in Galatia Act. 16. 6. and 18. 23. a region of Asia the lesse and being now as it seemeth a prisoner at Rome chap. 6. 17. some false Apostles had seduced these Churches from the sincere doctrine of the Gospel preached by Paul chap. 1. 6. perswading them that the observation of the Levitical Ceremonies now abolished was necessary chap. 6. 13. and that justification and salvation were partly from faith in Christ and partly also from their own works chap. 3. 2. and 4. 21. and that Paul was no lawful Apostle no wayes to be compared with the other Apostles who had seen Christ in the flesh as may be gathered from chap. 2. 6 9. and therefore his doctrine was but false Upon which occasion the Apostle writeth unto them this Epistle wherein his scope is to convince those Galatians of their Errors to reduce them to the right way to confirm them in the Truth and to presse upon them the duties of an holy life chap. 3 and 4 c. which he laboureth to effectuate after prefacing to ver 6. chap. 1. First by asserting the truth of the Gospel preached by him and the Authority of his own Apostleship to ver 15. of chap. 2. Secondly by vindicating the true doctrine of justification by faith and of the temporary use and abrogation of the Levitical Law and of the whole legal dispensation of the Covenant of Grace to the end of chap. 4. Thirdly by instructing them in the right use of Christian Liberty having exhorted them to stand to it and pointing out and pressing upon them the exercise of several Christian Vertues to ver 11. of chap. 6. From whence he concludeth the Epistle to the end of chap. 6. CHAP. I. IN the first part of this Chapter is the preface to the whole Epistle containing the party who did write it ver 1 2 the party to whom it was written ver 2. the salutation ver 3. a description of Jesus Christ from the work of Redemption ver 4. and a thanksgiving to God for this work ver 5. In the second part he reproveth the Galatians for their defection from the Gospel ver 6. to Errors which did overturn it ver 7. In the third part that he may justifie this reproof he asserteth the divine authority of the Gospel preached by him First by cursing those who should hold out another Gospel differing from it ver 8 9. Secondly from the scope of his doctrine and his aim in preaching it ver 10. Thirdly because both the first saving knowledge which he had of the Gospel and his office to preach it were immediatly from God and not from men whether Apostles or any other ver 11 12. whereof he giveth several evidences As first that ever untill the instant of his conversion he was a learned but persecuting Pharisee ver 13 14. Secondly that being miraculously converted and called he went presently with no small pains and hazard to discharge his Apostolick Office without instruction or authority received from any Apostle ver 15 16 17. Thirdly that after three years he went to Peter but not to be informed by him or to receive ordination from him or from any other Apostle ver 18 19. The truth of all which history he confirmeth by an oath ver 20. Fourthly that he preached as an Apostle in Syria and Cilicia with the approbation of the Christian Jews whom formerly he had persecuted ver 21 22 23 24. Vers. 1. PAUL an Apostle not of men neither by man but by Jesus Christ and God the Father who raised Him from the dead 2. And all the Brethren which are with me unto the Churches of Galatia IN these two Verses is the Inscription of the Epistle holding forth 1. Who did write it to wit Paul described from his Office and his Call to that Office which were both wholly divine as being immediately from God ver 1. And the Brethren with him such were eminent Professors but especially publick Preachers who then were with Paul and did give their testimony to those Truths contained in this Epistle though they were not the immediate Pen-men of the holy Ghost in it as Paul was 2. To whom the Epistle was written ver 2. From ver 1. Learn 1. Free-grace doth often light upon the most unworthy not only by giving grace and salvation to themselves but also making them sometimes instrumental for the Kingdom of Christ and for bringing about the salvation of others for Paul once a wicked persecutor 1 Tim. 1. 13 is now made an eminent Apostle Paul an
which follow after and flow from the working of God's Spirit in us even those Works are imperfect Isa. 64. 6. and so cannot make us compleatly righteous and we do owe them to God in the mean time Luke 17. 10. and so they cannot satisfie divine Justice for the failings of the bypast time They are the work of God's Spirit in us Philip. 2. 13. and so we can merit nothing at God's hand by them for He excludeth the Works of the Law in general now the good Works of the Regenerate are such as are commanded by the Law and done in obedience to the Law besides that those false Apostles did admit a mixture of Faith and Works in Justification so that if the Apostle had not excluded even Works which flow from Faith they might have quickly agreed upon the point Man is not justified by the Works of the Law Fourthly That through vertue whereof we are thus justified and absolved by God is the righteousnesse of Jesus Christ performed by Himself while He was here on Earth both in doing what we should have done Mat. 3. 15. and suffering what we ought to have suffered Gal. 3. 13. which righteousnesse is not inherent in us but imputed to us Rom. 5. 17 18 19. as the sum of Money paid by the Cautioner standeth good in Law for the principal Debtor So we are said to be justified by the Faith of Christ or Faith in Jesus Christ as laying hold upon His righteousnesse which is imputed to us as said is and by which only we are made righteous Fifthly Though Faith be not alone in the person justified but is ever accompanied with all other saving graces for it worketh by Love chap. 5. 7. Yet Faith is that only grace which hath influence in our Justification for all other Works even those that flow from Grace are excluded and only Faith admitted to have hand in this businesse A man is not justified by the Works of the Law but by the Faith of Jesus Christ and that we might be justified by the Faith of Christ and not by the Works of the Law Sixthly Faith hath influence upon our justification not as it is a Work or because of any worth which is in it self more than in other graces or as if the act of believing whether it alone or joyntly with other graces were imputed unto us for righteousnesse but only as it layeth hold on Jesus Christ and giveth us a right to His Righteousnesse through the merit whereof alone we are justified for it is by the Faith of Jesus Christ or Faith receiving Joh. 1. 12. and resting on Jesus Christ Isa. 26. 3 4. that we are justified besides that all Works of the Law or commanded by the Law are here excluded and by consequence Faith it self as it is a work is excluded also Seventhly This way of Justification by Free-grace accepting of us for the Righteousnesse of Jesus Christ and not because of our own worth is common to all who ever were are or shall be justified whether good or bad the most eminent and best of men must quit the conceipt of their own righteousnesse and rely upon Him who justifieth the ungodly by Faith for even those who were Jews by nature Paul and the other Apostles betook themselves to this way Even we saith he have believed in Jesus Christ and the Scripture cited by Paul speaketh universally of all For by the Works of the Law shall no flesh be justified Eightly Before man be justified through vertue of this imputed Righteousnesse he must first be convinced of his own utter inability to satisfie divine Justice and so to be justified by any thing which himself can do So natural is it to seek for a righteousnesse of our own and in our selves that we will never seek in earnest to the Righteousnesse of Christ until we be made to despair of our selves Rom. 10. 3. for the Apostle sheweth that this conviction went before their Justification Knowing that a man is not justified by the Works of the Law Next he must be convinced also of a worth in Christ's Merit to satisfie divine Justice and that this Merit of Christ's is offered to all who shall lay hold on it by Faith so as that it shall stand good in Law for them in order to their Absolution as if they had given an equivalent satisfaction to God's Justice themselves for none will venture his immortal soul upon that the worth whereof he doth not know Hence the Apostle sheweth that the knowledge of this also did preceed their Justification Knowing that a man is not justified but by the Faith of Jesus Christ. And lastly being thus convinced he must by Faith receive and rest upon Jesus Christ and that most perfect Righteousnesse of His by making his soul adhere and cleave to the Word of Promise wherein Christ is offered Act. 2. 39 41. whereupon followeth the real Justification and Absolution of the man who so doth for Paul marketh this as a third thing going before their Justification Even we have believed in Jesus Christ that we might be justified Doct. 4. The former practices of ancient Believers eminent for parts priviledges and graces who have quit their own righteousnesse and ventured their soul wholly upon this imputed Righteousnesse of Christ laying hold upon it by Faith ought to be looked on as a strong argument inforcing us to do the like for the Apostle's scope is to prevail with those Galatians by this argument We who are Jews by nature saith he have believed in Jesus Christ that we might bejustified 5. Though the approved practices of eminent godly persons may have their own weight in order to our encouragement to deny our selves and lay hold on Christ Yet it is the Word of the Lord which can only quiet a man's conscience in this matter and make his mind fully aquiesce to it for the Apostle unto their example subjoyneth a Scripture-confirmation of the Truth in hand By the Works of the Law shall no flesh be justified Vers. 17. But if while we seek to be justified by Christ we our selves also are found sinners is therefore Christ the minister of sin God forbid HE preoccupieth an Objection which might have been framed against the present Doctrine thus If the Doctrine of Justification by Christ doth suppose that even the Jews themselves who are sanctified from the womb are equally sinners with the Gentiles and that being unable to attain to Justification by the Works of the Law they must only rely on Christ by Faith as Paul had but presently affirmed ver 16. Then it would seem to follow that Christ were the minister of sin or that the Doctrine of the Gospel did make men sinners both by taking away that Righteousnesse of the Law which the Jews thought they had and were warranted as they conceived by the Scriptures of the Old Testament so to think as also by furnishing both Jew and Gentile with an occasion to cast-by all care of Holinesse and
good Works seing that thereby they were not to be justified but by Faith in Christ only See the like Objection propounded Rom. 3. 31. Which Objection the Apostle answereth first by repelling the Inference as absurd and blasphemous in this verse and next by confuting it in the following Doct. 1. The Ministers of Jesus Christ in holding forth Truth would carefully foresee and prudently take off what atheistical loose or erring spirits do usually object against it to make it odious so doth Paul here But if while we seek c. 2. It is too usual for people to conceit too much of their external Church-priviledges as if by having them they had saving Grace and stood not in so much need of Christ's imputed Righteousnesse as others for this is that which the adversaries did stumble at that the Jews by nature who enjoyed so many rich priviledges should be found sinners and as unable to be saved by their own works as others For if while we seek to be justified by Christ we our selves are found also sinners 3. Whatever be a mans priviledges otherwise he must if so he would be justified by Christ take his confidence off them and reckon himself equal to the most vile and worthlesse sinners in the point of unability to merit any thing from God by his own Works for this is supposed as that whereon their Objection is grounded and Paul doth passe it as granted and speaketh only against their Inference from it But if while wee seek to be justified by Christ we our selves are found also sinners 4. It is no new prejudice though a most unjust one whereby the Doctrine of Justification by Faith alone and not by Works hath been unjustly loaded that of its own nature it doth tend to foster people in sin The Papists do object so now and the false Apostles did so of old Is therefore Christ the minister of sin say they or the Doctrine preached by Christ the occasion of sin 5. To take occasion from Free-grace or the Doctrine of it to live in sin is so much as in us lyeth to make Christ the minister of sin and therefore a thing which all christian hearts should skâ—â—ner at and abominate for in the place of saying the Doctrine of the Gospel doth occasion sin it is said Is Christ the minister of sin And Paul doth abominate the very thought of it rejecting it as most blasphemous and absurd God forbid saith he it is a deniall joyned with a detestation of the thing denied So chap. 3. 21. and 1 Cor. 6. 15. Rom. 9. 14. Vers. 18. For if I build again the things which I destroyed I make my self a transgressor THe Apostle refuteth the former Inference next by some reasons taken from that indissoluble tye which is betwixt Justification and Sanctification which he holdeth forth in his own person that he may hereby propose himself an example unto others The first is that Paul in preaching the Doctrine of Justification had joyntly with it prest the ruine and destruction of sin as necessarily flowing from that Doctrine and therefore if he should again build up sin by giving way to the practice of it he should contradict himself in what he had preached not walking according to the Doctrine of the Gospel but contrary to it and so himself should be the transgressor and the Gospel free from giving him any occasion so to be Doct. 1. The Doctrine of Justification by Free-grace cannot be rightly preached except the Doctrine of Mortification and destroying of sin be joyntly preached with it for the same Faith which layeth hold on Christ for Righteousnesse doth rest upon Him also for grace and strength to subdue corruption and sin Act. 15. 9. and if He be not imployed for the latter He will not bestow the former thus sin and corruption were those things which Paul destroyed in so far as he did hold forth the most solid and ready way how to get them destroyed while he taught the Doctrine of Justification If I build again the things which I destroyed 2. From this it followeth that the untender lives of those who professe this Doctrine do not reflect upon the Doctrine as if in it self it did give occasion or encouragement unto them so to live but upon themselves who do not make the right use of that Doctrine but abuse it and walk quite contrary to what is prescribed by it for so doth Paul infer For if I build again the things which I destroyed I make my self a transgressor or the fault is not in the Doctrine but in my self Vers. 19. For I through the Law am dead to the Law that I might live unto God HEre is a second Reason by preoccupation of an Objection for they might say The Doctrine of Justification as taught by Paul did free Believers from the Law Rom. 7. 4. and therefore did give them encouragement to sin The Apostle answereth by granting they were freed from the Law but denyeth that inference deduced from it upon two reasons and his Answer doth furnish us with three Doctrines which will further clear the meaning of the words First Paul and all Believers are dead indeed to the Law that is so as they put no confidence in their obedience to it for their Justification Philip. 3. 9. so as they are freed from the condemning power of it Chap. 3. 13. and as by its rigorous exaction of perfect obedience under hazard of the curse which we were not able to perform it did make us desperate and carelesse and so did occasionally provoke and stir-up corruption in the heart Rom. 7. 5 6. I am dead to the Law Secondly It is the Law it self which maketh them thus dead to the Law the curse of the Law putting them so hard to it that they are made to despair of getting Heaven and Salvation by their obedience to it Rom. 3. 20 21. and are forced to fly unto Christ by being in whom they are freed from condemnation Rom. 8. 1. and get their corruption so far mortified as that it taketh not occasion to sin the more from the Law 's discharging of sin as it was wont Rom. 6. 14. For I through the Law am dead to the Law And thirdly Though Believers are delivered from the Law in the former respects Yet not as it is the rule of an holy life for the very end of their freedom is That being so delivered they might by vertue of the Spirit of Christ dwelling in them live righteously and holily to the glory of God for saith he I am dead to the Law that I might live unto God By all which it doth evidently appear That the Doctrine of Justification in it self doth give no encouragement to sin which answereth the Objection and refuteth the blasphemous Inference which is made ver 17. Vers. 20. I am crucified with Christ. Nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the Faith
10. 31. duties of our lawful imployments Heb. 11. 33. and to our carriage under crosses Heb. 11. 24 25. for by the life which Paul lived in the flesh is meaned this natural life Heb. 5. 7. 1 Pet. 4. 2. and his living this spiritual life of Faith was extended even to the things of that life The life which I now live in the flesh is by the Faith of the Son of God Doct. 7. As Jesus Christ did give Himself a Ransom for the Elect See chap. 1. 4. so no worth in us no good which He expecteth from us or need which He stood in of us but only love in Him to us did move Him so to do He loved me and gave Himself for me 8. Though the full perswasion and assurance of Christ's special love unto and His dying for me in particular is not the very essence and being of saving Faith Eph. 1. 13. for saving Faith may be without it Isa. 50. 10. Yet it is a thing which may be had without extraordinary revelation the Spirit of God enabling the Believer to discern in himself those graces 1 Cor. 2. 12. which are set down as marks of His special love and favour in Scripture 1 Joh. 3. 14 18 19 21 24. and bearing witnesse with His Spirit that he is a childe of God Rom. 8. 16. and this assurance should be aimed at in the right method by all 2 Pet. 1. 10. for Paul speaking in the name of other Believers sheweth he had attained it Who loved me and gave Himself for me saith he 9. This full perswasion and assurance in its own nature is so far from making those who have it loose the reigns to wickednesse and security that upon the contrary it serveth as a strong incitement to make them mortifie sin and live that spiritual life of Faith which is here spoken of for it served for this use unto Paul I live by the Faith of the Son of God who loved me and gave Himself forme Vers. 21. I do not frustrate the grace of God for if rightebusnesse come by the Law then Christ is dead in vain HAving removed the objection the Apostle proceedeth to establish Justification by Faith and not by the Works of the Law by a second argument to this purpose If we be justified by the Law or works done in obedience to the Law Then those two absurdities would follow 1. God's free grace and favour should be rejected despised frustrated and made uselesse for the word signifieth all these and the reason of the consequence lyeth in this That if Justification be by Works Then it cannot be by Grace Rom. 11. 6. 2. Christ's death had been in vain without any necessary cause or reason if the Justification of finners could have been attained by Works or by any other mean Doct. 1. They who have attained unto the perswasion and full assurance of God's favour and love in Christ ought above all others to maintain the glory of His Grace and Mercy in saving of sinners freely not admitting of any thing whether in practice or opinion whether in themselves or so far as is possible in others which may incroach upon it obscure it or weaken the thoughts of the excellency of it in the minds of men for Paul who was perswaded of Christ's love ver 20. doth look upon this as his duty flowing from that assurance I do not frustrate the Grace of God saith he 2. The joyning of Works with Faith in the matter of Justification is a total excluding of God's Free-grace and favour from having any hand in this Work for Grace admitteth of no partner so that if Grace do not all it doth nothing if any thing be added to it that addition maketh Grace to be no Grace Rom. 4. 4. for the Apostle reasoning against those who would have made Works to share with God's Free-grace and favour in Justification sheweth his joyning with them in that opinion would be a total rejecting and making uselesse of God's Grace I do not frustrate the Grace of God 3. That the Apostle doth exclude in this dispute from having any influence in Justification the Works not only of the Ceremonial but also of the Moral Law appeareth from this That he opposeth the Merit of Christ's death to all Merit of our own whether by obedience to the one Law or to the other neither can any reason be given for which our meriting by obedience to the Ceremonial Law maketh Christ to have died in vain which is not applicabl to the Moral Law For if righteousness come by the Law then Christ died in vain 4. That he excludeth also not only the Works of the Moral Law which are performed by the natural and unregenerate man but also those which the Godly do perform by vertue of Faith drawing influence from Christ appeareth from this that the Apostle useth this argument taken from the uselesnesse of Christ's death not against the unconverted Jews who had not received the Gospel and so would easily have granted that Christ was dead in vain but against those who had received the Gospel and so would never have pleaded that any Works done by a natural man but those only which flow from the Grace of Christ could justifie a sinner and yet Paul reasoneth against those If righteousness come by the Law then Christ is dead in vain 5. That he doth exclude also all Works of ours whatsoever from being the meritorious cause of our Justification not only in whole and their alone without the Merit of Christ but also in part and joyntly with His Merit appeareth from the former ground that he is reasoning against professed Christians who doubtlesse did give Christ's Merit and Death some share at least in Justification else the absurdity which is deduced from their Doctrine by Paul should have had no weight with them as being no absurdity in their mind Then Christ is dead in vain 6. If there had been any other way possible in Heaven or Earth by which the Salvation of lost sinners could have been brought about but by the Death of Christ then Christ would not have died our disease was desperate as to any other cure for while he saith If righteousness come by the Law then Christ is dead in vain he affirmeth two things 1. That to suppose Christ hath died in vain or without cause is a great absurdity no wayes to be admitted of 2. If the Justification and Salvation of sinners could have been attained by Works or any other mean then His Death had been in vain and so that it were an absurd thing to suppose he would have died in that case CHAP. III. IN the first part of this Chapter the Apostle having sharply rebuked these Galatians for their defection ver 1. useth five other Arguments to prove that we are justified by Faith and not by Works First They had received the saving Graces of God's Spirit by hearing the Doctrine of Justification by Faith and not by Works ver 2.
Which Argument is further urged ver 3 4. and enlarged unto their receiving these other miraculous Gifts of the Spirit by the means of that Doctrine and as confirmations of it ver 5. Secondly Abraham was justified by Faith ver 6. From which he inferreth that Believers are Abraham's children ver 7. and that all of them whether Jew or Gentile must be justified by Faith also ver 8 9. Thirdly Those who seek to be justified by the Law are under the curse of the Law and therefore not justified ver 10. Fourthly Scripture testifieth that men shall be justified by Faith ver 11. Whence he inferreth and proveth his Inference that therefore they cannot be justified by the Law ver 12. Fifthly Christ's redeeming of us from the curse of the Law and all the fruits following upon His Death are received by Faith ver 13 14. In the second part of the Chapter he answereth some Objections and joyntly sheweth the date prescribed by God for keeping the Ceremonial Law was now past Object 1. It seemeth the way of Justification by Faith in the Promise made to Abraham was changed by the Law given upon Mount Sinai He answereth by a similitude taken from humane Covenants ver 15. that the Covenant of Grace made and ratified by God with Abraham in Christ could not be altered nor abrogated by the Law which was given so long after ver 16 17 18. Object 2. The Law seemeth to be given in vain and to no purpose if it do not justifie He answereth by shewing another end for which the Law was given to wit for the discovery and restraint of sin and that God's design was not that people should be thereby justified ver 19 20. Object 3. The Law seemeth then to be contrary to the Covenant-promise if the one discover sin and the other forgive and cover it He answereth first retorting the Objection against the Propounders to wit that by their way the Law would be contrary to and destructive of the Promise ver 21. Secondly shewing the Law in discovering sin and condemning for it was subservient to the Promise while it did necessitate guilty sinners to believe and apply the Promise ver 22. Object 4. It seemeth the Ceremonial Law and the whole ancient dispensation ought to be observed under the Gospel for the same use and end at least He answereth shewing the Law was for good use to the ancient Church ver 23. which he illustrateth by comparing the Law to a Schoolmaster ver 24. but denieth that therfore it should be observed now because the Church was come to perfect age and so could not be any longer keeped under a Schoolmaster ver 25 26. Object 5. It seemeth Circumcision at least ought to be observed seing it was not added upon Mount Sinai but instituted long before He answereth shewing that Baptism doth serve for all those spiritual uses now which Circumcision did serve for then and consequently that Circumcision was not to be any longer practised ver 27 28 29. Vers. 1. O Foolish Galatians who hath hewitched you that you should not ohey the Truth before whose eyes Jesus Christ hath been evidently set forth crucified among you THe Apostle being to insist further upon the former dispute lest their assertions had been thereby rendred dead and dull quickeneth them a little by inserting a sharp reproof wherein he chargeth them with folly in that they had suffered themselves to be seduced by a sort of spiritual sorcery or witchcraft unto disobedience to the Doctrine of the Gospel which disobedience he aggregeth from the perspicuity and plainnesse in which that Doctrine was preached unto them even such as if Christ together with His bloudy passion had been drawn and painted upon a board before them Doct. 1. The Minister of Jesus Christ when he is called to insist upon the clearing-up of Truths unto the understanding whether positively by shewing what is revealed in Scripture concerning them or controversally by refuting contrary Errors would mix his discourse with an occasional word of Exhortation Reproof or somewhat of that kind which may tend more immediately and directly to excite and quicken the affections of hearers lest they otherwise wax dull and languish for Paul casteth-in a sharp reproof in the midst of his dispute O foolish Galatians c. 2. Where the precious Truths of the Gospel are preached and disobeyed People neither labouring to be perswaded of the Truth in their understandings Act. 17. 32. nor to prize it in their heart and affections Matth. 11. 17. nor to practise it in their life and conversation Matth. 7. 26. this is a sin the evil whereof cannot be sufficiently aggreged or spoken against as being a sin against the remedy of sin Heb. 2. 3. for this is the fault for which the Apostle doth so sharply reprove those Galatians even that they did not obey the Truth the word signifieth the not believing of and disobedience to the Truth when it is believed 3. Hereticks who by fair words deceive the simple Rom. 16. -18. are a kind of spiritual Sorcerers and Heresie and Error is spiritual Witchcraft For first as Sorcerers by deluding the senses make people apprehend that they see what they see not So Hereticks and erring spirits by casting a mist of seeming reason before the understanding do delude it and make the deluded person beleive that to be Truth which is not chap. 1. 6 7. And secondly as Sorcerers in what they do of that kind are in a singular manner assisted beyond the reach of their own ability and skill by the Devil who really doth the thing upon the Sorcerers practising of some Satanical ceremonies which are prescribed unto them by the Devil as a watchword whereat he is ready to answer So heretical spirits are often more than ordinarily assisted in drawing of multitudes after them and this by Satan's concurring with them 2 Thess. 2. 9. Thus the Apostle speaking of that influence which false Teachers had upon them in drawing them from the Truth he saith Who hath bewitched you It 's a word borrowed from the practice of Witches and Sorcerers who being assisted by the Devil use to cast mist before the eyes to dazle and so delude them 4. For a people to have the Gospel among them and not to make use of it but to reject it and make defection from it argueth them to be fools indeed whatever be their wisedom otherwise in things relating to this present life for the Doctrine of the Gospel containeth saying Wisdom which maketh wise unto Salvation 2 Tim. 3. 15. which Wisdom they reject Thus Paul calleth them foolish Galatians because they obeyed not the Truth 5. Though neither Ministers nor any other ought to charge men with folly with a mind to reproach them or in way of private revenge Mat. 5. 22. Yet the Minister of Jesus Christ or any other who hath a Call to it may upbraid a man with folly if first the party reproved be guilty of folly as
the works of the Law or by the hearing of Faith Vers. 3. Are ye so foolish having begun in the Spirit are ye now made perfect by the flesh HEre is an Inference from the former Verse That seing their beginning in the way of Christianity was spirituall the Doctrine of Justification by Faith having communicated the Spirit of Regeneration and other Graces to them as ver 2. it should be an act of extream folly and madnesse in them to quit that Doctrine and to imbrace the Doctrine of Justification by Works as if they could be perfected by it seing it is but a fleshly dead Doctrine and therefore is here called flesh because flesh and corrupt nature do plead and stand for it Rom. 10. 3. and because it doth produce no spiritual effect but rather the contrary in the soul who doth imbrace it Rom. 7. 5. Doct. 1. The Text speaketh nothing against the Doctrine of Perseverance as if those who were once renewed and truly spiritual might lose the Spirit of God altogether and turn fleshly For besides first that the Apostle doth not positively assert that they were changed already but only by way of question holdeth out the hazard which should follow upon their change Secondly he speaketh not of a change of qualities or dispositions from good to bad but in their judgment from the Doctrine of Faith here called the Spirit to the Doctrine of Justification by Works here called flesh Thirdly though he did imply a change of qualities and disposition from Spirit to flesh and from holinesse to sin as a consequence of this change of judgment and opinion Yet there is nothing here importing that any total or final change of that kind either had fallen or could fall upon those who were truly gracious 2. The Doctrine maintained by the Papists now That Faith in Jesus Christ doth begin our Justification in so far as it disposeth us unto good works and that by those our Justification is compleated is no new error but that which hath been held of old by these Hereticks who had seduced the Galatians and whom Paul here refuteth for he supposeth that in answer to the present argument they might readily affirm that though the Doctrine of Faith here called the Spirit as 2 Cor. 3. 6. did begin the work yet the Doctrine of Works here called flesh did perfect it Having begun in the Spirit are ye now made perfect by the flesh 3. The fore-mentioned Doctrine hath so many absurdities following upon it That the imbracing of it doth argue no lesse than folly and madnesse for Justification by Faith and Works cannot consist Rom. 11. 6. much lesse can the former take its perfection from the latter the more noble from that which is more base hence Paul condemneth it of folly Are ye so foolish saith he having begun c. 4. Our after-carriage and walking in the things of God and religious matters ought to be conform to our good beginnings which we once had in those and the contrary hereof is incomparable folly and madness for he saith Are ye so foolish having begun in the Spirit are ye now made perfect by the flesh Vers. 4. Have ye suffered so many things in vain if it be yet in vain HE cleareth what he said of the folly and madnesse which is in following the way presently spoken of by shewing if they should hold on to seek Justification by Works or partly by Faith and partly by Works they would lose all the fruit of their former constancy and sufferings sustained by them for that Truth which he did now preach this he speaketh not positively but as it were doubtingly and suspending its certainty upon the hopes he had of their amendment Doct. 1. It is the lot of those who professe Truth to suffer many things in the defence of it See chap. 1. ver 13. doct 6. The Galatians found the truth of this Have ye suffered so many things 2. They may suffer many things for Truth who afterwards will make foul defection from it for as the example of others particular interest wrapt up in the publick and the general applause which sufferers for Truth do receive from the lovers of Truth will make even Hypocrites suffer much so continued sufferings will make even the godly faint for a time yea the best being left to themselves in an hour of tentation will turn their back upon Truth so that no engagements by a profession no experience or remembrance of that joy and sweetnesse which they have found in the way of Truth nor yet their former sufferings for Truth will make them adhere unto it for these Galatians had suffered many things for the Doctrine of Justification by Faith yea and had found much sweetnesse and satisfaction in it chap. 4. 15. and yet now they have made defection from it Have ye suffered so many things in vain 3. Afflictions and sufferings for the Truth are very useful and profitable to the sufferers though not to satisfie God's justice for sin neither in its guilt nor punishment neither eternal nor temporal for these are fully done away in Christ Isa. 53. 5. Yet for other ends as for the trial of their Faith 1 Pet. 1. 7. for conforming them to Christ their head Philip. 3. 10. who was a man of sorrows Isa. 53. 3. for making them die to the world chap. 6. 14. and to fit them for Heaven afflictions and crosses being the beaten way which leadeth to it Act. 14. 22. for while he saith Have ye suffered so many things in vain he importeth their sufferings would have been usefull for them if they themselves had not hindered it 4. Whatever have been the sufferings of a people or person for Truth they are all in vain lost and to no purpose as to any thing which can be expected from God to the party who hath suffered if so he make defection from and turn his back upon Truth afterwards for Paul insinuateth this as an undoubted Truth while he saith Have ye suffered so many things in vain 5. Though these who have suffered much for Truth should afterward make defection from it we are neverthelesse to keep charity towards them as hoping God will give them repentance and reclaim them Yea all our sharpnesse towards them whether in aggreging their sin or in holding out the terrible consequences which are deserved by and probably will follow upon their sin ought to be wisely tempered by expressing those charitable thoughts which we have of them for so doth the Apostle here while speaking of these Galatians who had formerly suffered much for Truth and threatning them for their present defection with the losse of all those advantages which they might have expected from their sufferings the suspendeth the certainty of the threatning upon their hoped-for repentance If it be yet in 〈◊〉 saith he Vers. 5. He therefore that ministreth to you the Spirit 〈◊〉 worketh miracles among you doth He it by the works of the Law or by
the hearing of Faith HE again returneth to the Argument for Justification by Faith set down ver 2. and enlargeth it thus That the Lord had not only accompanied that Doctrine among them with the fruits of the Spirit of Regeneration and saving Graces wrought by it but also with other extraordinary gifts of the Spirit such as the working of miracles speaking with strange tongues curing of diseases which were so many confirmations that the Doctrine was of God Doct. 1. Though the saving Graces of God's Spirit are conveyed to the hearts of hearers by the preaching of the Gospel Yet God is the author and worker of them and the Gospel only a mean by which He worketh for having spoken of their receiving the Spirit when he first propounded this Argument ver 2. he doth here in the resuming of it explain how they received it to wit by God's bestowing of it He therefore that ministreth to you the Spirit 2. When the Doctrine of the Gospel as it is now dispensed under the New Testament did first break up the Lord to confirm the Truth thereof did accompany the preaching of it with the working of miracles which properly are works above natures strength and so could be wrought by none but God and this that hereby the truth of the Doctrine might be confirmed which being once sufficiently done there is no further use for miracles now for the Apostle sheweth that miracles were wrought among the Galatians by the hearing of Faith and that this was one Argument of the divinity of that Doctrine while he saith He that worketh miracles among you doth He it by the works of the Law or by the hearing of Faith 3. So strong and provalent is the spirit of Error where it is letten loose and so weak are the best in themselves to resist it that for love to Error they will quit Truth though formerly never so much confirmed and sealed unto them by the saving fruits of God's Spirit in their hearts accompanying it for though these Galatians had the Doctrine of Justification plainly preached ver 1. and sealed to them by the saving Graces of God's Spirit and by many miracles wrought among them yet they make defection from it He therefore that ministreth to you the Spirit and worketh miracles among you c. Vers. 6. Even as Abraham believed God and it was accounted to him for righteousness 7. Know ye therefore that they which are of Faith the same are the children of Abraham HAving put a close to that Argument which he brought from their own experience proving that we are justified by Faith and not by Works he addeth another from a Scripture-example of Abraham to confirm the same Truth who though he did abound in many vertues and good works yet he was not justified by these but by Faith only which he proveth by the testimony of Moses Gen. 15. 6. where it is affirmed that Abraham believed in the Lord to wit not only by giving assent unto the Promise spoken of immediately before about the multiplication of his seed and giving unto them the Land of Canaan Gen. 15. 5 7. but by assenting unto and imbracing of the prime Promise of the Covenant made by God with him that in the Messias who was to come of him he himself and the Nations were to be blessed Gen. 12. 3. of which Promise this of the multiplication of his seed was but a dependent and the means to effectuate it which Faith of Abraham's or the thing believed and laid hold upon by Abraham's Faith to wit the obedience of the Mediator the blessed Seed was imputed unto him for righteousnesse or accepted of God as his obedience for his Justification ver 6. from which he inferreth or rather the matter being so evident he exciteth themselves to infer the conclusion which he intendeth to prove That only they who are of the Faith or seek after Justification by Faith are children of Abraham by following of his steps and succeeding to him in the inheritance of that blessing of free-gifted Righteousnesse and Justification thereby which he enjoyed for an equivalent phrase to this here is that which is ver 9. They are blessed with faithfull Abraham ver 7. Doct. 1. Though saving Faith hath for its general object the whole Word of God consisting of Histories Threatnings Commands and Promises both of temporal and eternal blessings for Faith giveth firm assent unto the whole Word because of that divine Authority which revealeth it Act. 24. -14. yet the principal object of justifying Faith is the Word of Promise holding forth Christ and His Righteousnesse as the meritorious cause of the Believers Salvation for this Promise which Abraham did believe and the Faith wherof was imputed to him for righteousnes had Jesus Christ in its bosom it being a Promise of giving unto Abraham a numerous seed Gen. 15. 4 5. and so a Promise of Jesus Christ to come of him in whom all the Nations Act. 3. 25. and Abraham himself ver 9. were to be blessed Even as Abraham believed God 2. That it may go well with a soul and be accepted in God's sight who can endure no unclean thing Hab. 1. 13 it is necessary that it be cloathed with some righteousnesse of one sort or other for Faith was accounted unto Abraham for righteousnesse 3. It being wholly impossible for fallen man to attain unto that personal perfect righteousnesse which the Law requireth Rom. 3. 10 c. the Wisdom of God hath found out another way of making him righteous to wit that whereby Faith is imputed reckoned or accounted unto him for righteousnesse for Abraham's Faith was accounted unto him to wit by God for righteousnesse 4. Faith is not in a proper sense imputed to the Believer for righteousnesse as if the work of Faith it self were imputed to us and accepted of God whether freely or because of the merit of Christ for our total and perfect righteousnesse but it 's imputed in a figurative sense with respect had to that which Faith apprehendeth and layeth hold upon to wit the obedience and sufferings of Jesus Christ these being laid hold on by Faith become our righteousnesse Rom. 5. 19. and 10. 4. for the Apostle all alongst this Chapter opposeth Faith and Works now his Arguments would be of no force if Faith did justifie as a work and for any worth in it self It was accounted to him for righteousness 5. In the matter of Justification Faith is opposed not only to those Works which go before Conversion but to those also which follow after it and are the real fruits of God's Spirit in the Believer all Works whether of the one sort or other are excluded for even to Abraham many years after his Conversion when he had abounded in good Works and many gracious Vertues Gen. 12 13 14 chapters his Faith was accounted for righteousnesse 6. As there is a second and reiterated Justification of one and the same person in this sense that upon our renewed
requireth for as these are the terms in general upon which God did ever enter any Covenant with man so the Apostle supposeth that Gods dealing with man is by way of a Covenant while he saith And this I say that the Covenant that was confirmed before of God 2. So merciful is God that after the Covenant of Works made with man before the fall was broken by Adam Gen. 3. 6. and made uselesse unto all his posterity as to the obtaining of Heaven and happinesse by it ver 10. he was graciously pleased to enter a Covenant of Grace with fallen man to deliver him from the estate of sin and misery and to bring him into an estate of salvation by a Redeemer Rom. 3. 21 22. This is that Covenant here spoken of The Covenant that was before confirmed of God in Christ. 3. Though the Covenant or Paction entred by God with the Church before Christ came in the flesh did differ in the way of administration and in some considerable circumstances from that Covenant which God hath entered with His people in the dayes of the Gospel upon which account they are distinguished by the names of Old and New Heb. 8. 13. First and Second Covenant Heb. 8. 7. yet both these Covenants are one and the same in substance and do fully agree in all the essential parts for the Apostle's intent is to prove that we are justified under the New Testament by that Covenant which was confirmed before of God in Christ unto Abraham four hundred and thirty years before the Law 4. So prone is fallen man to misbelieve the truth and reality of Gods offer in the Covenant of Grace Joh. 4. 48. and especially to question the making out of that offer to himself in particular Psa. 88. 4 5 c. and so willing is God to have all doubts of that kind fully satisfied Heb. 6. 17 that though His gracious word of promise be of it self worthy of all acceptation and trust 1 Tim. 1. 15. yet He hath been graciously pleased to adde all those confirmations unto His Covenant-grant which are used among men who being most suspected would most gladly be trusted He hath committed it to writing Joh. 20. 31. confirmed it by witnesses Heb. 2. 3. with miracles Heb. 2. 4. by oath Heb. 6. 13 17. and by seals Mat. 26. 28. 28. 19. compared with Rom. 4. 11. for saith he The Covenant that was before confirmed of God 5. The Covenant of Grace had a special relation to Jesus Christ as well under the Old Administration as under the New He being that Seed of the Woman who was to bruise the head of the Serpent Gen. 3. -15. and in whom all the Nations of the earth were to be blessed Gen. 22. 18. and the substance of all those ceremonial shadows the practice whereof was then enjoyned Col. 2. 17. and being the thing signified in all their Sacraments 1 Cor. 5. 7. 1 Cor. 10. 4. and God's design in giving the Law being to drive men to Christ for righteousnesse Rom. 10. 4. for saith he The Covenant was confirmed before of God in Christ or tending towards Christ as the Original will bear 6. The knowledge of Scripture-chronologie whereby we know not only those things which are mentioned in Scripture-story but also the time when every thing did fall out so far as may be gathered by the Scripture it self chiefly is necessary and profitable for the better understanding of God's mind in diverse parts of His Word for here the Apostle observeth the time when the Law was given and layeth the great stresse of his argument upon it whereby he proveth that the Law could not disanul the Covenant of free-grace made with Abraham even because the Law was four hundred and thirty years after the Covenant was confirmed of God in Christ The beginning of which space of years is to be reckoned from the first solemn sanction and confirmation of the Covenant by God to Abraham Gen. 15. 8 c and the close of it was at the giving of the Law upon mount Sinai which was the first year of Israels coming out of Egypt Exod. 19. 1. Doct. 7. God's intent in giving the Law and urging exact obedience to it under hazard of the curse neither was nor is that hereby people should be taken-off from seeking righteousnesse and life eternal only by faith in the Promise or that they should set about the practice of duties commanded by the Law as that which was to make them righteous before God the Law was given for other ends as the Apostle doth after declare but not for this for he sheweth here that Gods design in giving the Law could not disanul the Covenant made with Abraham or make the Promise of none effect From Vers. 18. Learn 1. So subtil is the spirit of Error that it will seem to cede somewhat to Truth as hereby intending to prejudge the Truth more than if it had ceded nothing for the oppugners of Justification by Faith did sometimes give Faith some place in Justification and pleaded only for a joynt influence of Works and Faith of the Law and the Promise which conceit of theirs the Apostle doth here refute For if the Inheritance be of the Law it is no more of Promise 2. The state of Grace and Favour with God here and of Glory hereafter is the inheritance portion and heirship of the Lord's People there being no temporal worldly inheritance which can sufficiently furnish the heart with satisfaction Psal. 4. 6 7. of which spiritual and heavenly Inheritance the Land of Canaan was a type for the Apostle speaking of Justification and all the spiritual blessings which flow from it calleth them the Inheritance by way of excellency If the Inheritance be of the Law 3. There are only two wayes of attaining a right to this Inheritance one by the Law or by Works done in obedience to the Law chap. 2. 16 which was the tenour of the Covenant of Works the other is by the Promise or by Faith in Jesus Christ offered in the Promise chap. 2. 16 according to the tenour of the Covenant of Grace The Apostle speaketh of these two wayes here If the Inheritance be of the Law it is no more of Promise 4. There can be no mixture of these two so that a right to Heaven should be obtained partly by the merit of Works and partly by Faith in the promise the one of those removeth the other for saith he If the Inheritance be of the Law it is no more of Promise 5. The only way of attaining right to this Inheritance now since the fall is by God's Free-gift without the merit of Works for God did give it to Abraham the father of all justified persons the word signifieth He gave it freely without respect had to Abraham's works 6. The tender and offer of this gracious gift is made in the promises of the Gospel which being laid hold upon by Faith do entitle the Believer to the tendered
meeknesse or severity unto their temper and that because being now at a distance he could not understand their temper so exactly and therefore was somewhat perplexed and in doubt how to deal with them All which do expresse to the life how tender constant sincere and well-ordered his affection and love was towards them ver 20. From Vers. 19. Learn 1. There ought to be such a conformity betwixt the heart and the tongue that the tender and warm expressions of kindness uttered by our tongue may be undoubted evidences of that real kindnesse and respect which is seated in the heart otherwise fair words are but foul flatteries abominable both to God and man Prov. 27. 14. for Paul doth speak to these Galatians most affectionatly as a mother to her dear children wherein he would have them to read his very heart My little children saith he 2. The Ministerial Calling is an imployment of no small labour and pains partly because of much labour and diligence which is required to fit a man for that imployment and for every part of it 1 Tim. 4. 13 15. Act. 20. 20. and partly because of many outward troubles and persecutions which do usually attend the faithfull discharging of it Mat. 10. 17. but mainly because the object of that imployment is the charge of people with relation to their spiritual and eternal concernments Heb. 13. 17 in which as people are most apt to miscarry so their miscarrying therein is most dishonourable unto God and dangerous to themselves and therefore the Minister whose charge doth ly about those and maketh conscience of his charge cannot but be much exercised even to wearynesse and the wasting of his natural spirits with a tide of contrary affections as hopes and fears joy and sorrow desire and indignation c. 2 Cor. 11. 28. Hence Paul setteth forth the measure of his ministerial pains by the travel of a woman with childe Of whom I travel in birth saith he 3. Though it be God only who by His own almighty Power doth beget us to that new and spiritual life of Grace Iam. 1. 18. 1 Cor. 3. -6. yet He maketh use of called Ministers as the ordinary means and instruments by whose ministery His Spirit doth effectually work and bring about the conversion of sinners Rom. 10. 17. and therefore the honour and title of being spiritual fathers and mothers is conferred upon them hence it is that Paul not only calleth them his little children but also saith he did travel in birth with them whereby he compareth himself to a woman in travel and the work of the Ministry to the travel it self by the means whereof children are born to God 4. Though those who are once regenerated cannot totally fall away from grace so as to stand in need of a second regeneration for the seed of God abideth in them 1 Joh. 3. 9. yet they may so far fall away as that the new man of Grace in them will be much marred and all lively evidences of their regeneration ly under ground and in the dark and so as that to outward appearance there will be nothing of the life of God in them for though Paul saith not he be got them again yet be did travel in birth with them again that so Christ might be formed in them which supposeth that the Image of Christ in them was much darkened the beauty thereof marred and their spiritual life and motion hid and hardly discernable as the life and motion of an unborn childe in the womb 5. The great end of a Minister's pains and that which not being attained he is not to cease or to rest satisfied is not so much his own exoneration as to have a near conformity to Christ and the draughts of His Image consisting both in knowledge Col. 3. 10. and holinesse Eph. 4. 24. wrought in the hearts and lives of his hearers for this was aimed at by Paul Until Christ be formed in you saith he From Vers. 20. Learn 1. The presence of a Pastor with his Flock is so necessary in order to the entertaining of mutual affection and the suppression of prejudices when they are yet in the bud and before they come to any great height and in order to a Minister's better uptaking of the peoples case and condition and to his application of suitable and seasonable remedies that though a Minister may sometimes be necessarily withdrawn from his Flock yet he ought alwayes have a desire to be present with them without neglecting any occasion when it offereth of returning to them for thus was it with Paul I desire to be present with you 2. A Minister ought to take notice so far as is possible of the several conditions and dispositions of his People that hereby he may know how to carry himself and to speak to them in that way which he conceiveth will be most gaining upon every one admonishing some reproving others comforting and instructing some and sharply threatning others for this we conceive is meaned by Paul's changing of his voice in order to which he desired to be present with them that so knowing their case he might the better fit his speech to their condition 3. As the People of God are not all of one but of different tempers some being more tractable and some more obstinate some more soft and easie to be wrought upon by the Word and some more obdured some more subject to heartlesse discouragements and others to high and lofty unsobernesse of spirit So that way of dealing in a Minister which will be profitable for the one temper will not be so for another for Paul being ignorant of their present temper stood in doubt of them as fearing if he did not fall upon a right way of dealing with them he might do them more hurt than good 4. Though a Minister may sometimes have reason to doubt what way to take with a people in order to their gaining and be not a little perplexed lest there be not successe answerable to his pains yet he is not to give over but must go on doing what is likeliest and depending upon God for successe so doth Paul here for though be stood in doubt of them or was perplexed for them yet he sendeth this Epistle to them Vers. 21. Tell me ye that desire to be under the Law do ye not bear the Law IN the third part of the Chapter the Apostle confirmeth and illustrateth the truth of the whole preceding disputation concerning our Justification by Faith and not by Works and the abolishing of the ancient legal Dispensation of the Covenant of Grace and this by the history of Abraham's family whereby he sheweth the Lord did prefigure not only the doing away of that ancient Dispensation under the dayes of the Gospel but that also so many as did adhere unto it being considered as it was set in opposition to the Covenant of Grace by those who sought to be justified by the works of the Law were kept under
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
And therefore is He called the Spirit of Faith 2 Cor. 4. 13 yet upon the actual exercising of the grace of Faith the Spirit of God doth more fully manifest Himself to be dwelling in Believers by His carrying-on the work of sanctification in them for their greater comfort and further strengthning of their faith for saith he After ye believed ye were sealed with that holy Spirit 3. Whoever have rightly closed with the Gospel and Christ in the Gospel by believing will have the grace of sanctification and holinesse of life following upon their so doing as also sometimes some measure of joy peace and sensible comfort for as I cleared by the seal is meaned those graces And after ye believed ye were sealed saith he 4. Even real Believers have need of confirmation and sealing as being oftimes exercised and tossed with several doubts and scruples both concerning the truth of the Gospel and promise in general Mark 9. 24. and the reality of their own closing with and interest in the Promise Psal. 88. 14. for therefore is it that after those Ephesians had believed they were sealed hereby to evidence the truth of the Gospel and the sincerity of their believing the Gospel After ye believed ye were sealed 5. The Lord hath provided and accordingly doth bestow sufficient means upon Believers whereby all their fore-mentioned doubts may be solved and they abundantly satisfied for besides the writing of the Promise upon their hearts and the outward seals of the Covenant of Grace or Sacraments which are visibly dispensed by Christ's Ministers there is an inward seal to wit the saving Graces of God's Spirit together with growth and increase in those imprinted by the Spirit of God upon the hearts of Believers in order to their confirmation although they sometimes cannot perfectly discern nor exactly take up the draughts and lineaments of it After ye believed ye were sealed 6. The saving graces of God's Spirit wrought in a Believer and exercised by him in all sorts of holy duties and especially growth in grace is a most convincing evidence not only that the Word of the Gospel by which holinesse is wrought is the undoubted Truth of God for this is the witnesse by water spoken of 1 Joh. 5. 8. there being no other thing but the Truth of God able to produce such strange and supernatural effects as those but also it serveth to evidence the reality of the man's interest in the promise and of his right to the heavenly inheritance in whom those saving graces and the fruits of holinesse are seing holinesse of life is the inseparable effect of saving faith and interest in the promise Act. 15. 9. for by the Seal is meaned mainly the graces of sanctification and as was shewn they get that name because as Seals do confirm publick Writs and make them appear to be authentick so the saving and sanctifying graces of the Spirit do confirm to those in whom they are the Truth of the Gospel and the sincerity of their faith in Christ In whom after ye believed ye were sealed 7. Our doubts and scruples whether concerning the truth of the Promise in general or our own particular interest in the Promise ought not in reason make us suspend our believing in Christ and the Promise untill we first be sealed and sanctified and so receive sufficient confirmation but on the contrary we are first to set our Seal to God's Truth by believing and venturing our salvation upon it and then we may expect next to have God setting His Seal upon our heart in order to our confirmation for that is the order here set down In whom after ye believed ye were sealed 8. The sanctifying of our natures and adorning of our hearts with saving graces together with any confirmation in the truth of the Promise or of particular interest in the Promise which Believers receive from these is the work of God's Spirit only for it is ascribed to Him here and with relation thereto He is called the holy Spirit not only because He is essentially holy and very holinesse it self but also the author of sanctification and of all saving graces in Believers Gal. 5. 22. and the Spirit of promise not only because He was promised to be abundantly poured-out upon Believers under the New Testament Act. 2. 16. but also His office is to seal and confirm by His gracious operations the Promises of the Gospel to Believers Rom. 8. 16. Ye were sealed saith he with the holy Spirit From that use for which the holy Spirit with his saving graces was bestowed upon them Learn 1. As the Spirit of God is a person subsisting and not a created gift or grace so this holy Spirit doth not only bestow His gifts and graces upon Believers but also cometh Himself unto them and dwelleth in them In so far as though He be not personally united with them as the divine nature is with the humane in Christ yet He is not only with them in his essence and being as He is present every-where Jer. 23. 24. nor yet in respect of His working by a general providence only as He is present even with wicked men for in Him they live move and have their being Act. 17. 28. but He resideth in them as in his own Temple by his special and saving operations whereby He not only bestoweth upon them the habits of all saving graces at their first conversion Ezek. 36. 25 26. but doth also by his immediate strong and special influence daily preserve those graces in life Joh. 10. 28 29. actuate them Philip. 2. 13. and ordinarily maketh them to grow Hos. 14. 5. for whereas the word Spirit in the former verse is in the neuter genderâ— he repeats it here by a masculine relative which would be better rendred who than which to shew that the Spirit is a person subsisting Which Spirit he saith is given us for an earnest of our inheritance 2. Heaven and glory is the only portion and inheritance of Believers all their enjoyments earthly though never so great being but mean fading in themselves and lyable to spoyling and vastation from others so that this inheritance which is incorruptible fadeth not away and is reserved in the heavens 1 Pet. 1. 4. is only worthy to be looked upon as their inheritance for the Apostle calleth it our inheritance by way of excellency Which is the earnest of our inheritance 3. As the right unto this inheritance is made-over unto Believers upon their resigning themselves to God by faith in way of covenant and paction Isa. 55. 3. So the Lord hath thought it convenient not to give them the possession of it presently upon their right but to delay it for a season that in the mean time they may exercise their hope in longing after it Philip. 1. 23. And God may get glory from the heirs of heaven here upon earth and among earthly men by being the means of salvation unto some Mat. 5. 16. and of conviction and just
do enjoy communion with God and especially in the confident bold and reverent exercising of their faith both as to the change of their state in justification Rom. 5. 2. and as to their sanctification and all the duties thereof Philip. 4. 13. which accesse to God is chiefly attained in the duties of prayer and praise as having God for their direct and immediate object This is that accesse which in some measure floweth from peace and reconciliation with God and is an evidence of it for the Apostle proveth that the Gospel was effectually preached in order to their peace and reconciliation because they had accesse to God We both have accesse to the Father 2. There can be no accesse or familiar approaching unto God by sinners who are not in Jesus Christ and come not to God through Him seing God is a consuming fire unto such Heb. 12. 29. Their sins having divided betwixt Him and them Isa. 59. 2. and so closed up all accesse unto God untill Jesus Christ do apply unto them the merit of His death whereby He blotteth out their sin Rom. 3. 25. and bringeth them unto a state of favour with God and so maketh a patent door for accesse unto Him Rom. 5. 1 2. and keepeth it alwayes patent by His continued intercession Heb. 7. -25. which their renewed provocations would otherwise dayly and hourly close and obstruct 1 Joh. 2. 1. for saith he through Him that is Christ we both have an accesse to the father 3. Christ is the only Mediator betwixt God and man by whom alone we have accesse and liberty to approach unto God in the exercise of our graces whether in the duty of prayer or any other way and not by the mediation of Saints or Angels for saith he through him we have an access or manuduction to the father 4. This accesse and approaching unto God is not locall by passing from one place to another especially seing there is no place wherein accesse to God may not be had Joh. 4. 21. 23. but it is spirituall consisting in the motion of the heart towards God in the exercise of saving and spirituall graces for so much is implied while this accesse is ascribed unto the Spirit as the efficient thereof We have an accesse by the spirit 5. It is not sufficient in order to our accesse unto God that obstructions be removed and a door made patent by Christs merit and intercession through which we may enter but such is partly our impotency Joh. 15. -5. and partly our aversnesse from making use of the offered opportunity Luk. 14. 17 18 c. that except the Spirit of God do cause us enter by creating spirituall graces in us Ezek. 36. 26. by actuating and exciting those graces Cant. 4. 16. and especially by helping our infirmities in prayer and stirring up a vehement flame of holy and ardent affections which may serve as wings to elevate our spirits to God Rom. 8. 26. Except I say the Spirit of the Lord did thus we could not otherwise have any accesse unto God for he saith through him we have an accesse by one spirit 6. As it is one and the self same Spirit of God who breatheth upon the graces of Gods people Cant. 4. 16. and thereby giveth them accesse unto God So it concerneth us much as we would find accesse and liberty of approaching unto God to keep the unity of the spirit in the bond of peace there being nothing that marreth accesse to God and fellowship with Him more than imbittered spirits and division of heart among the people of God 2 Corinth 13. 11. for therefore doth the Apostle mention the one Spirit of God to shew that the Spirit doth unite those among themselves upon whom this rich blessing of accesse is bestowed We both have an accesse by one Spirit 7. As there are three distinct persons in the Godhead the Father Son and Spirit So the enjoying of the Father is the highest happinesse which can be attained and in which the soul doth rest content when it is attained the Son again is the way by which we come to the Father and the Spirit our guide which causeth us enter this way and go alongs in it all which is clearly hinted at here through Him that is Christ we have an accesse by one Spirit to the Father Vers. 19. Now therefore ye are no more strangers and forreigners but fellow-citizens with the Saints and of the houshold of God HEre beginneth the fourth branch of the second part of this Chapter where by way of a conclusion drawn from what is said in the six former Verses the Apostle setteth forth that excellent and blessed state wherein the Ephesians now were which though in some respects and in some things at least by proportion it may be applied to the state of the visible Church to wit in so far as the members thereof had all those priviledges here spoken of in their offer upon the terms held forth in the Gospel and were under the drop of those means which the Lord doth ordinarily blesse and make effectuall for working a saving interest in and right unto all those yea and had a present actuall right to the external part of those priviledges even the visible Church being in some respects Gods City Houshold and Temple at least the suburbs utter-court and porch thereof and having her own answerable priviledges which are in some measure proportionall to those of the invisible Church yet seing as was shewed formerly upon the exposition of ver 13. those excellent things here spoken of are not fully and to their outmost perfection verified in any but in the invisible Church and the truly regenerate the members thereof Therefore I shal open up the mind of the Spirit of God as aiming mainly at those and give the meaning of those excellent things here mentioned as they appertain chiefly to such in the mean time leaving it unto the judicious Reader to gather from what is said how and in what respects they are applicable unto the visible Church And so that we may enter the exposition of the words The Apostle setteth forth their present happy condition first negatively by shewing what they were not neither strangers nor forreigners whereby with allusion to those who are not free-men of an Incorporation or City but either strangers that is such who have neither the freedom of the City nor a place of habitation in it but have their residence far from it or forreigners that is such who though they have their residence in the City yet are not free-men but sojourners for a season he sheweth that the second branch of their former misery spoken of ver 12. which includeth all the rest even their being aliens from the commonwealth of Israel deprived of all union and communion either with the invisible or visible Church was now removed Secondly he setteth forth their present blessed condition positively under three similitudes whereof two are in this verse In the first
for her advantage Prov. 8. 30. with Gal. 2. -20. not for what is hers but for her self Hos. 14. 4 and not in words only but in deeds also testifying His love by the effects Joh. 15. 13. and in the constancie of His love who loveth whom He loveth unto the end Joh. 13. -1. even notwithstanding of their infirmities Psal. 89. 30 33. such ought the husband's love to be Doct. 1. Though husbands are not to suffer their wives to exercise dominion and authority over them that being contrary to the Ordinance of God and the good both of husband and wife ver 22. 23. yet seing the nature of men and of husbands in particular with relation to their wives are sufficiently bent of their own accord to exercise any power and authority they have and rather to exceed their due than to keep within it therefore neither ought they themselves so much to mind their power neither is it so necessary for them to be minded thereof by others as to be carefull how to use their power and authority well and as it ought for therefore the Apostle though he commanded the wives to submit yet he doth not expresly bid the husbands rule over their wives but husbands love your wives as thinking it more fit to let them understand how to use their power well than to stir them up to the exercise of it 2. The great and main duty which an husband as an husband ought to learn and so learn as to practise it is love to his wife and so to love her as to make love kyth in all his deportment towards her and in all those other duties which he oweth to her this being that one thing in the husband which sweetneth the yoke of subjection laid upon the wife giveth her courage under it and maketh her willingly submit unto it when it receiveth such a sweet return from her husband for Paul doth hold forth this as the husbands great lesson and the sum of all his other duty Husbands love your wives 3. There is no husband whatever he be for birth parts authority or power who is not tyed to love his wife and to evidence his love to her in all those duties mentioned in opening up the Text for he speaketh indefinitly unto all Husbands love your wives 4. Neither is there any wife to whom all those duties flowing from the fountain of love are not due by her husband No meannesse of birth Esther 2. 17. no personall infirmity 1 Sam. 1. 5. adultery being excepted Matth. 19. 9 nor frowardnesse of nature Joh. 19. 17. do prejudge her of them for he speaketh indefinitly also of the wives Husbands love your wives 5. Though it concerneth husbands and wives and others also who are tied together by mutuall relations as masters and servants parents and children to take some sort of inspection one of another lest any of their relations come short of their duty 2 King 5. 13. yet it concerneth every one most to make conscience of his own duty not only to God but also to his relations and that as for other reasons so for this There can be no greater encouragement to stir up his relations to make conscience of their duty to him for he commandeth every one to mind their own duty most the wives to submit themselves the husbands to love their wives and so in the rest 6. As Jesus Christ hath deigned Himself to undergo the relation of an husband to His Church So this and those other relations taken on by Him are not empty titles He doth the duties which all such relations do bind to even to the utmost And particularly He is such an husband that for love to His Church and all other duties flowing from love He is exemplary unto all other husbands seing greater love hath no man than this that a man lay down His life for His friends Joh. 14. 13. for as Paul implyeth here and in the verses following that Christ is the Churches husband so he holdeth forth His love as a pattern to be imitated by all Husbands love your wives even as Christ also loved the Church 7. The love which a husband carrieth to his wife ought to be founded not upon beauty riches health or any such thing only which is subject unto decay but also and principally upon that unchangable foundation of the love of Christ unto His Church which is here held forth not only as a pattern but as an argument also and the reason wherefore husbands ought to love their wives even as Christ also loved the Church 8. As those whom Christ doth love with a speciall love are only His that is real Believers who are subject to Him ver 24. So Jesus Christ did give Himself to death not for all and every one Joh. 17. 9. but only for His Church which is His All and consisteth of some of all Nations and of all ranks in the world in which respect only Christ is said to have died for all 1 Tim. 2. 6. for Paul astricteth both His love and His death to the Church As Christ also loved the Church and gave himself for it See some further Doctrines gathered from the like words ver 2. Vers. 26. That he might sanctifie and cleanse it with the washing of water by the word HE insisteth upon this excellent pattern of love by shewing two ends why Christ from love did give Himself for His Church The first whereof is attained in the present life and expressed in this verse to wit that He might sanctifie those for whom He gave Himself Which sanctifying work as it is here taken doth comprehend that whole complex businesse of translating the Elect from the state of sin and death to the state of grace and life even our regeneration justification and the gracious change of our dispositions or sanctification strictly so called as Joh. 17. 17. which he calleth a cleansing of us expressing the manner how Christ doth sanctifie His Church even by doing away the guilt of sin or obligation to wrath because of sin in justification Rom. 8. 1. and the filth power and activity of sin in the renovation of our natures after His own Image Rom. 6. 14. which cleansing work is here described from the externall means and instruments by which Christ doth cleanse His Church and make application of the vertue and power of His death and sufferings in order to that end And those are 1. the Sacrament of Baptism called the washing of water because of the externall rite and element used in that Sacrament and cleansing is ascribed to this washing not as if there were any vertue bestowed upon the water by God whereby grace is conferred and really wrought 1 Pet. 3. 21. but because though it be God alone who wholly and effectually doth sanctifie and cleanse us 1 Cor. 3. 7. yet this Sacrament as also the other are made use of by Him not only to represent Christ and those gracious saving works of His 1 Corinth
sinners and specially in this that Heaven and Salvation though purchased at a dear rate by Christ Joh. 3. 16. is notwithstanding freely offered unto all Rev. 22. 17. and really to be bestowed upon all who do but come to Him Joh. 5. 40. and by saving-saving-faith lay hold upon Him Joh. 3. 36. for God's calling them to receive the Doctrine of the Gospel is here termed His calling them unto the grace of Christ. 12. It is ordinary for Seducers and those that are acted by a seducing spirit to usher-in their Errors by some excellent designations as of New-Lights a more pure Gospel-way and what not as here they design their Eerror by the name of another Gospel and this doubtlesse as they would have had the people believe a more excellent Gospel than what Paul had preached for Paul in imitation of the false Apostles calleth their Errors Another Gospel Vers. 7. Which is not another but there be some that trouble you and would pervert the Gospel of Christ. THe Apostle taketh away that excellent title from the error of the false Apostles whereby themselves did design it and denieth it to be a Gospel at all yea and to be any other thing but the invention of men whereby they troubled the Churches peace and laboured to overturn and corrupt the doctrine of the Gospel Doct. 1. It is the part of Christ's Ministers to undeceive a seduced People by taking off the vail of fair pretences wherewith Error useth to be covered and so made the more taking and to set it forth in its vilest colours that People may loath it for Paul doth take the name of Gospel from this error declaring it to be nothing else but a perverting of the Gospel Which is not another 2. There is but one Gospel one in number and no more and but one way to Salvation held out in the Gospel which is by Faith laying hold upon the righteousnesse of Christ Joh. 3. 16. Whatever doctrine holdeth forth any other way to Salvation than this it is no Gospel no glad-tidings of Salvation but a perverting of the Gospel for so doth Paul affirm of the doctrine taught by the false Apostles Which is not another c. 3. The proper effect of Error is to trouble the Churches peace first their outward peace among themselves the patrons of Error being zealous of nothing so much as to gain many followers Mat. 23. 15. for attaining whereof they scruple not much to make wofull rents and deplorable schismes within the Church Rom. 16. 17. Secondly their inward peace of conscience while some are thereby rendred first perplexed and anxious what to choose or what to refuse and at last are made to question all Truth 1 Cor. 15. 32. and others to imbrace Error for Truth and so to ground their peace upon an unsure foundation which can give no solid peace no not in the mean time and whatever false peace is thereby offered it will afterwards end in trouble Jude 13. Hence it is said here of the false Apostles by Paul There be some that trouble you to wit by their Errors The Scripture-use of the word is mainly to signifie inward trouble anxiety fear and perplexity of mind Mat. 2. 3. and 14. 26. The word seemeth to be borrowed from the troubling of waters Job 5. 4 7. which usually cometh to passe by great winds Jona 1. 7. and applied to the troubling of the Galatians by the winds of erroneous doctrine Eph. 4. 14. Doct. 4. Then is usually the design of Satan and of his instruments against Truth most dangerous and so most to be watched against and feared Mat. 7. 15. when they speak fairest and endeavour to palliate their Errors with specious pretences for here when they pretend to no lesse than the holding out of a more excellent Gospel than Paul's ver 6. they endeavour even to pervert and overturn the Gospel of Christ. 5. However people who are in hazard of seduction or already seduced unto Error are to be tendered and by all means servently to be laboured with in order to their confirmation or recovery Jude 22 23. Yet these obdured Leaders and desperate Seducers are not much to be taken notice of Paul thinketh such unworthy whom he should once name But there be some that trouble you 6. The Doctrine which maintaineth that Justification and Salvation are obtained partly by Christ and partly by the merit of good works is a perverting and total overturning of the Gospel in so far as it contradicteth the main scope of the Gospel which is to hold out and exalt Christ as our compleat Saviour Mediator and Ransom and not in part only Eph. 2. 7 8 9. 1 Joh. 1. 7. Hence the false Apostles while they presse justification by works as appeareth from the tenour of the following dispute are said to pervert the Gospel of Christ. Vers. 8. But though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached unto you let him be accursed IN the third part of the Chapter the Apostle that he may justifie his former reproof asserteth the Divine Authority of that Gospel which he had preached unto them And first by denouncing the terrible curse of eternal separation from Christ against those who should corrupt that Doctrine by preaching another way of Salvation differing from it The certainty of which denounciation he confirmeth from the supposition of an impossible case That if either he himself or the other Apostles with him Yea or if an Angel from Heaven should teach otherwise they were not to be exempted from this curse and therefore much lesse should there be exemption for others Doct. 1. The written Word of God without the help of unwritten traditions containeth in it all Truths necessary for bringing about the salvation of those who yeeld themselves to be instructed by it for the written Word comprehendeth the sum and substance of all that Paul preached or believed Act. 24. 14. and no Doctrine differing from what he had preached was to be taught under the hazard of a curse which could not be except he had preached all necessary Truths Let him be accursed saith he who preacheth any other Gospel 2. Whatever Doctrine is propounded unto the Church as a part of God's Word and necessary to Salvation if it be diverse and differing from or besides the written Word though it be not directly contrary unto it it is a cursed Doctrine and the Authors thereof accursed The Ambassador who speaketh any thing beside his Commission is as well in a fault as he who speaketh the contrary though not so much for saith the Apostle If we preach unto you any other Doctrine than that the word signifieth besides that we have preached unto you let us be accursed 3. So assured ought Ministers to be of the truth of what they hold forth as the way to life and salvation that nothing imaginable no not the authority of an Angel from Heaven may prevail to brangle
saved Act. 13. 48. and for the rest it will seal up their condemnation and make them inexcusable 2 Cor. 2. 16. for Paul his purging of himself from lying doth import some did suspect him for a liar and yet he ceaseth not to take pains upon them I lie not 3. It is not unlawfull for Christians under the New Testament to take an Oath providing it be with these conditions 1. That the thing which we swear be truth so was it in Paul's Oath I lie not 2. That there be weighty reasons for taking an Oath so was it here the glory of God the dignity of his Apostleship which was questioned by his adversaries the confirmation of the Faith of those Galatians and of all Christians as to the truth of the things asserted did call upon Paul to swear 3. That we swear only by the Name of God and not by the creatures Zeph. 1. 5. seing none but God can bear witnesse to the secrets of his heart who doth swear Act. 15. 8. So did Paul Behold before God 4. That we do not swear rashly but with great attention preparation and reverence seing an Oath is a kind of invocation 2 Cor. 1. 23. and a part of divine Worship Deut. 6. 13. Thus Paul prefixeth to his Oath a word of attention Behold before God I lie not Vers. 21. Afterwards I came into the regions of Syria and Cilicia 22. And was unknown by face unto the Churches of Judea which were in Christ. 23. But they had heard only That he which persecuted us in times past now preacheth the Faith which once be destroyed 24. And they glorified God in me FOlloweth a fourth Evidence to the truth of what he asserted ver 11 12. to wit That after he was driven from Jerusalem by persecution Act. 9. 29 30. he discharged his Apostolick Office in Syria and Cilicia his own Country Act. 21. 39. ver 21. and this with the approbation of the Christian Churches in Judea who although he was unknown unto them ver 22. and though they had heard by fame that he was the man who had formerly been a bloudy persecutor Yet God did so blesse the very report which they had of his Calling to preach as an Apostle and consequently of his miraculous Conversion ver 23. as they could not deny them to be divine as appeared by their acknowledging of God's mercy and power manifested in them and by their thanksgiving to God for them ver 24. Doct. 1. Though not one of the Apostles was universal Pastor and Bishop of the whole World above the rest seing all of them were endued with equal Authority by Christ Mat. 20. 26 27. Yet if this illimited power were to be pleaded-for unto any of them there should be more pretence of reason for placing of it in Paul than in Peter or any of the rest Paul being particularly ordained to be the Apostle of the Gentiles Act. 9. 15. and acknowledged heartily by the Jews to be so and having actually discharged his Office far and near as in Arabia and then in Damascus ver 17. and now in Syria and Cilicia as also at Rome Act. 23. 11. and having been the first planter almost of all the primitive Christian Churches among the Gentiles as appeareth from the history of the Acts and Paul's own Epistles and all this he did by immediate Authority from Jesus Christ ver 16. and was not sent out by Peter as his Deputy or Suffragan but in all things was his Equal chap. 2. ver 6 7 8. So little ground have the Papists to plead that Peter was universal Pastor above all the rest and much lesse that the Pope is Peter's Successor in this Charge Afterwards I came into the regious of Syria and Cilicia 2. A faithfull Minister of Jesus Christ will labour mainly to be known unto and acquainted with the People of his own Charge not ingyring himself upon the Charge of others or labouring so much as indirectly to draw the affections of People towards himself from those who are their own Pastors and particularly intrusted with the actual charge of their souls thus Paul was unknown by face unto the Churches of Judea as not having conversed familiarly with them though he had sometimes occasion to be among them in his frequent going to and returning from Jerusalem and that because they were a part of Peter's charge chap. 2. ver 7. Doct. 3. Immediately or very soon after Christ's Death and Resurrection the preaching of the Gospel hath been marvelously blessed in converting of numerous multitudes to Jesus Christ yea and more blessed than readily it hath been in any age of the Church since whereof this is one evidence amongst many other which are in the history of the Acts and in Paul's Epistles that at this time whereof Paul writeth which is supposed to be the fourth or fifth year after Christ's Ascension there were several Christian Churches planted with Officers and constituted according to the Rule of the Gospel even in Judea amongst that people who had hardened their hearts against the light Mat. 13. 15. and rejected and crucified the Lord of life 1 Thess. 2. 15. The Gospel was then new and fresh the Preachers of it unanimous among themselves the Truths insisted upon most by them were such as did relate to Faith in Christ and Repentance from dead works and the most necessary duties of a Christian-life besides that God's design was to bring the Gospel once in credit and request with a blinded and idolatrous World at the first breaking-up thereof and therefore the preaching of it was attended with more successe and a richer blessing at that time than ordinarily it hath been since Unto the Churches in Judea 4. Not only particular Believers but also whole visible Churches are in Christ though in a much different way real Believers are in Him savingly so as to be freed from condemnation by Him Rom. 8. 1 being knit to Him by the band of saving Faith Eph. 3. 17. and receiving the influence of saving graces from Him Joh. 7. 38 39. Again visible Churches are in Christ in the respects presently mentioned only as to the better part of them and with regard had to real Believers who alwayes are among them but besides this the whole bulk of visible Churches and of visible Church-members are in Christ so as they enjoy from Him outward priviledges and divine Ordinances Psa. 147. 19 20. the communication of common gifts from the Spirit of God 1 Cor. 12. 8. and some measure of divine protection more than the rest of the world Isa. 27. 2 3. and these all by vertue of their union with Him the bond whereof is the profession of His Name and of those substantial Truths which relate unto Him either personally or parentally which external union betwixt Christ and the visible Church is sealed up by Baptism The Churches of Judea which were in Christ. 5. Such power hath Christ over the hearts of very enemies so deep are His
take liberty of practice to himself in those things which he doth condemn in others and the contrary of which he doth either by his Doctrine or example at other times constrain them to as appeareth from the question here propounded If thou livest not as do the Jews why compellest thou the Gentiles to live as do the Jews as if he had said Thou can neither answer to God nor man for it 7. It is no small sin for Superiours to bind where the Lord hath left free by urging upon their Inferiours the observing of a thing in its own nature indifferent as necessary except it be in these cases wherein the Lord by those circumstances which do accompany it doth point it out as necessary such are the cases of scandal Act. 15. 28 29. and contempt 1 Cor. 14. 40. for hereby mainly is Peter's sin aggreged that he did compel the Gentiles to the necessary observation of the Ceremonial Law though the use of it was at that time indifferent Why compellest thou the Gentiles to live as do the Jews 8. In the primitive times of the Christian Church the People of God did wonderfully subject themselves to the Ministry of the Word in the hand of His Servants and much more than People now do for if the actions of the Apostles compelled men to do this or that as Peter's action did compel the Gentiles what then did their Doctrine and heavenly Exhortations Why compellest thou the Gentiles c. Vers. 15. We who are Jews by nature and not sinners of the Gentiles 16. Knowing that a man is not justified by the works of the Law but by the Faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the Faith of Christ and not by the works of the Law for by the works of the Law shall no flesh be justified SOme Interpreters do conceive that Paul's speech to Peter doth yet continue in these two Verses Yea and some think that it is extended to the end of the Chapter but others conceive that Paul having closed the narration of what passed betwixt him and Peter ver 14. doth here return to speak to the Galatians and though those last do seem to have most of reason for them yet which of these opinions do stand it is all one to the main purpose for it is clear that the Apostle doth here state and fall upon one of the main questions which were betwixt him and his adversaries to wit That we are justified or accepted of and declared righteous in God's sight by Faith in Christ and not by the works of the Law And for the better understanding of the threed method of the Apostles dispute together with the state of the present question and the sense and force of those arguments which he maketh use of to confirm the Truth in controversie We shall premit three things in general First the Apostle's adversaries erred in two things mainly 1. they urged the rigid observation of the Ceremonial Law as necessary by vertue of a divine Precept standing yet in force as may be gathered from the Apostle's reasoning chap. 3. 19 25. and chap. 4. 3 4 5. 2. As Seducers wax worse and worse 2 Tim. 3. 13. so they went higher and urged the observation of these Ceremonies as that whereby joyntly at least with Christ sinners are justified before God as appeareth from chap. 2. 16 21. and 3. 11. Now the Apostle addresseth himself to the refutation of both those Errors and because the latter Error to wit That sinners are justified by their obedience to the Law is most dangerous therefore he doth refute it first and apart to ver 19. chap. 3. And next he refuteth that first Error joyntly with the other proving there was no necessity at all of observing the Ceremonial Law or any part of that Mosaical Pedagogie now under the New Testament and that it ought not now to be observed the date prefixed by God for the observation of it being already expired to ver 13. chap. 5. Secondly while the Apostle all-along this dispute denyeth we are justified or that righteousnesse and the inheritance do come by the Law he understandeth by the Law not the whole Doctrine delivered by Moses upon Mount Sinai for the Law being so taken was a Covenant of Grace as appeareth from the Preface and Promises of the Decalogue and from the Ceremonial Law which shadowed forth Christ and remission of sins through Him Heb. 10. 4 8 9. so that Believers under the Old Testament may be said to have been justified and to have had righteousnesse by the Law in this sense for it implyeth no further than that they were justified according to the tenour of the Covenant of Grace as it was wrapped-up in that ancient legal dispensation The Apostle therefore takes the Law more strictly and in the sense of his adversaries for the mere precepts and threatnings of the Law as it requires perfect obedience and curseth those who have it not abstracting from Christ and Grace which were held forth though but obscurely in it for in that sense his adversaries maintained justification by the Law and therefore the Apostle while he refuteth justification by the Law must be understood to speak of the Law in the same sense also which sometimes he clearly expresseth while he explaineth his meaning by denying we are justified by the works of the Law vers 16. and chap. 3. 5 10. Thirdly that the Apostle may strike at the root of this their most dangerous Error of Justification by Works he excludeth all Works in general not only those of the Ceremonial Law but the Works also of the Moral Law Yea and all Works of ours whatsoever from having influence upon Justification for as shall be observed in the Dispute it self the Arguments used by the Apostle to prove that we are not justified by Works are applicable to the Moral Law equally if not more than to the Ceremonial Law Yea and do exclude the Works of the Regenerate as well as of the Unregenerate Besides it is sure that none professing the Name of Christ as the Apostle's adversaries did would have urged the naked external performance of those Ceremonies as having influence upon Justification except as it was conjoyned with internal love to God and our neighbour commanded by the Moral Law and signified expressed and some one way or other advanced by those outward performances Neither is it conceivable how they maintaining a necessity of Faith in Christ could imagine that any Works whatsoever whether done in obedience to the Ceremonial Law or to the Moral being such Works only as are done by the power of Nature and strength of Free-will without the Grace of Christ should have justified a sinner and made him righteous before God So that if Paul in this Dispute had excluded from Justification only the external Works of the Ceremonial Law and not the Works of the Moral Law also or only all Works whatsoever flowing
those Galatians were Secondly if the reproof flow from love and compassion in the person who doth reprove and an honest desire after the sinner's good as it was here for he casteth not up their folly in passion but in compassion desiring nothing but their good and amendment Thirdly if the reproof carry along all lawfull and allowed moderation with it as here he calleth them not wicked but more gently foolish or imprudent and withall layeth the great weight of their sins upon their Seducers who had bewitched them And fourthly That the reprover not only himself do know that there is reason so to charge them but also hold forth these reasons to them that they may be convinced also for so doth Paul he demonstrateth their folly from that they obeyed not the Gospel which was so plainly preached among them O foolish Galatians c. Doct. 6. Ministers ought not to rest upon a coldrife way of preaching Truth Mat. 7 -29. but are to endeavour the delivery of it with that perspicuity and plainnesse Col. 4. 4. that power and livelinesse 1 Cor. 2. 4. as it may penetrate the conscience of the hearers and be so clear and evident to them as if it were pictured and painted out before their eyes and in order to this they would not only labour to understand throughly what they preach 1 Tim. 1. 7. but also to believe it themselves 2 Cor. 4. 13. and to have their own affections in some measure warmed with love to it 1 Tim. 1. 15 And above all would labour with God that the effectuall operation of His Spirit may come along with what they preach 1 Cor. 2. -4. that so the Truth delivered may be the more lively and convincingly represented to the hearers for Paul did so preach Jesus Christ was evidently set forth crucified among them before their eyes He did so represent Christ and Him crucified to their ears by the preaching of the Word as if they had seen Him with their eyes 7. Though Jesus Christ and His sufferings are to be painted out vively represented and pictured by the plain and powerful preaching of the Gospel Yet it doth not follow that they are to be artificially painted with colours upon stone or timber for religious use for God commandeth the former but condemneth the latter Exod. 20. 4. And the graven image is but a teacher of lies Hab. 2. 18. Doct. 8. The more clearly and powerfully that the Gospel hath been preached among a People their defection from it and not giving obedience to it is the more aggreged for Paul aggregeth their not obeying the Truth from this that before their eyes Jesus Christ had been evidently set forth crucified among them Vers. 2. This only would I learn of you Received ye the Spirit by the works of the Law or by the hearing of Faith THe Apostle having stirred them up to attention by a reproof doth now return to his former dispute proving that we are justified by Faith and not by Works See chap. 2. 16. And this he proveth first because the Spirit of Regeneration and other saving Graces of the Spirit of God called here the Spirit as being fruits of the Spirit chap. 5. 22. were wrought in those of them who were regenerate not by the works of the Law that is by the Doctrine of Justification by Works but by the hearing of Faith that is by hearing the Doctrine of Justification by Faith for here as usually elswhere See chap. 1. 23. Faith is taken for the Doctrine that is believed And for the truth of this assertion he appealeth to their own conscience and experience leaving them to gather that therefore they were justified and reconciled by the Doctrine of Faith seing God bestoweth His Spirit upon none but such as are reconciled unto Him Rom. 5. 1 2 c. Doct. 1. There is not ordinarily any Church so corrupt but God hath some who are truely gracious among them for Paul's Argument supposeth that the Spirit and saving graces of the Spirit were in some of those Galatians because of whom he speaketh generally unto all Received ye the Spirit saith he 2. Even those who are truely gracious may stagger strangely in reeling times and be in a great measure overtaken with the most dangerous Errors of the times though they cannot totally 1 Pet. 1. 23. nor finally Isa. 54. 7 8. fall away for Paul speaketh even to them who had received the Spirit as to those who were taken with the common Errors Received ye the Spirit 3. As Regeneration and saving Grace is the work of God's Spirit in the Elect So the ordinary mean whereby He conveyeth Grace to the heart is by hearing the Word preached for they had received the Spirit by the hearing of Faith 4. Though the hearing of the Law preached doth work conviction of sin terror of conscience and legal contrition Act. 2. 37. whereby the heart is in some sort prepared for receiving of the Gospel Yet the Law as distinct from the Gospel and as it presseth perfect obedience in order to our Justification before God in which sense it was mistaken by the false Apostles and is so spoken of in this dispute See upon chap. 2. 15. can never be a mean of begetting Grace in the heart for so it driveth the soul to despair and worketh wrath Rom. 4. 15. Thus the Apostle affirmeth they received not the Spirit by the works of the Law 5. It is the Gospel preached and heard which the Lord maketh use of as a mean for conveying Grace to the heart being first convinced of sin and misery by the preaching of the Law Act. 2. 37 38. for the Gospel offereth Christ freely from whom being laid hold upon by Faith we do all receive Grace for Grace Job 1. 16. Thus the Apostle affirmeth they had received the Spirit by the hearing of Faith 6. Though a gracious heart may be overtaken with Error as said is See Doct. 2. Yet there remaineth somewhat of conscience in vigour with them in so far as that being appealed unto about the truth of things weighty and which belong to the reality of God's work in their heart and the way of His working in them they dare not readily lie and contradict their own known experience for Paul at least supposeth so much while he doth appeal to their own conscience and experience how saving Grace was wrought in them This only would I learn of you Received ye c. 7. Our Justification before God and the renovation of our natures by the Spirit of God are so much conjoyned that the Doctrine which through God's blessing is the mean of working the former is also the only Doctrine appointed of God for holding forth the right way of attaining the latter for Paul argueth that the Doctrine of Justification without Works is divine because that Doctrine was the mean of conveying sanctifying Grace unto their hearts as appeareth from the scope of the Argument here used Received ye the Spirit by
apprehending of the Promise by Faith the sentence of our absolution and adjudication to life eternal is also renewed so this second Justification is not upon the account or for the merit of our good Works no more than the former It is alwayes Faith that justifieth for Abraham who was justified long before upon a renewed act of his believing hath his Faith of new and not his Works imputed to him for righteousness 7. The Godly under the Old Testament and the Godly under the New are justified one and the same way as we are justified freely Rom. 3. 24. so were they Isa. 43. 25. as we are justified fully and absolved both from the guilt and punishment of sin 1 Joh. 1. -7. Rom. 8. 1. so were they Isa. 53. 5. otherwise the Apostle could not argue from Abraham's Justification to ours as he doth here Know ye therefore saith he that they which are of the Faith c. 8. They who are of the Faith or who seek after Justification by Faith are Abraham's children and his seed they who are Members of the visible Church and profess the Doctrine of Faith are his children outwardly because they walk in the steps of their father Abraham by professing of and assenting to that Doctrine of Faith which he believed Rom. 4. 12. whereby they have title to the Covenant of Grace Act. 2. 39. Rom. 11. 16 17. which title of theirs to the Covenant implyeth a right to enjoy all divine Ordinances Act. 2. 38 39. whereof they are capable and from which they do not debar themselves by ignorance 1 Cor. 11. 28. or scandal Mat. 18. 17. It implyeth also all external Church-priviledges leading unto Salvation Rom. 9. 4. Yea and a right to Salvation it self upon God's tearms required in the Gospel Joh. 3. 16. In which respect Salvation is said to be of the Jews Joh. 4. -22. They again who do not only professe the Doctrine of Faith but also imbrace it in their hearts by the grace of saving Faith are Abraham's children inwardly because they have not only a title to the Covenant of Grace but also come up to the conditions required in it and so do walk in the steps of saving Faith and Repentance wherein Abraham walked who is held forth as a pattern and father for imitation unto others whereby they enjoy not only outward priviledges but also saving benefits and blessings and have not only a conditional but an absolute and actual right unto Heaven and Glory the covenanted Inheritance of Abraham's children Heb. 11. 12 13 14 15 16 This distinction of Abraham's children outwardly and inwardly is founded upon Rom. 2. 28 29. and is necessary as for the right understanding of other places of Scripture so of this They which be of the Faith are the Children of Abraham Vers. 8. And the Scripture foreseeing that God would justifie the Heathen through Faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed 9. So then they which be of Faith are blessed with faithful Abraham BEcause the former consequence from Abraham's Justification to ours might be questioned to hold in the Gentiles who were not of Abraham's posterity therefore the Apostle doth clear it from the words of the Promise made to Abraham Gen. 12. 3. that in him or in his seed Jesus Christ who was to come of him Gen. 22. 18. all the Nations or Gentiles were to be blessed which Promise he sheweth was no other than the Gospel or glad tydings that all the blessings to be purchased by Christ Abraham's seed among which Justification by Faith was one were to be bestowed by God upon the Gentiles and that the Scripture or Spirit which speaks in Scripture fore-knowing to wit in the Decree that God was to do so did contrive the Promise in these words of purpose that it might bear so much ver 8. from which he inferreth that all Believers indefinitely the Nations not excluded but included do partake of all those saving blessings which Abraham did partake of by Faith among which free Justification was the chief for of that is the question ver 9. Doct. 1. That Scripture is not an invention of man but the Word of the all-knowing God appeareth from this that several things are foretold therein which had their accomplishment a long time afterwards according as they were foretold the knowledge of which things at so great a distance of time could not be in any but God Isa. 41. 22 23. for the calling of the Gentiles and their Justification by Faith was foretold about the space of two thousand years before it fell out And the Scripture foreseeing that God would justifie the Heathen through faith 2. The foreknowledge of future events at the greatest distance doth most properly and peculiarly belong unto God which doth alwayes suppose His Will and Decree that such things shall come to passe in which Decree of His He doth foreknow them Act. 2. 23. Whatever foresight of this kind is in any of the creatures they have it by borrowed light from Him and as we say by lighting their Candles at His Torch for the foreknowing that the Gentiles would be justified by Faith is attributed to Scripture or the Spirit of God speaking in Scripture And the Scripture foreseeing c. 3. The calling of the Gentiles and their attaining to Salvation by free-grace and all the spiritual priviledges of Abraham's seed was a thing hardly credible at the first breaking-forth of the Gospel the case of all Nations except the Jews seemed to be so desperate and damnable Eph. 2. 11 12. Hence the Apostle seeth it necessary upon all occasions almost to clear that the calling of the Gentiles had ground from Scripture as here The Scripture foreseeing that God would justifie the Heathen by Faith 4. Hence we learn several things tending to the right understanding of that Promise made to Abraham Gen. 12. 3. In thee or in thy seed Gen. 22. 18. to wit Christ all Nations shall be blessed As first That the Covenant of Grace made with Abraham whereof this Promise is one Article was extended not only to Abraham's carnal seed but to all Believers in every place even among the Gentiles for in thee all Nations shall be blessed Secondly All men by nature and considered without respect had to and as not having interest in this gracious Covenant made with Abraham in Christ are destitute of all blessings under the drop of God's wrath and curse Eph. 2. 3. and so are really cursed for this is imported while he saith in thee and not otherwise all Nations shall be blessed Thirdly That we who by nature are cursed creatures should be freed from the curse and do partake of the contrary blessing it cometh to passe by vertue of that gracious Covenant made with Abraham and more particularly it is through Jesus Christ Abraham's seed in whom we being ingraffed by faith are delivered from the curse ver 13. for In thee or in thy seed Gen.
who transgresseth in one thing 5. There is no person whether rich or poor noble or ignoble learned or unlearned whose sin deserveth not the forementioned curse The consideration indeed of the person of some sinners doth aggrege their sin beyond the sin of others Rom. 2. 17. to 25 but no consideration of the person of any can so far extenuate his sin as to make it not deserving of God's wrath and curse for saith he Cursed is every one without exception who continueth not 6. Not only sins of commission or doing of that which the Law forbiddeth but also sins of omission or the leaving undone of what the Law commandeth do deserve the curse for saith he Cursed is every one not only who doth what the Law forbiddeth but who continueth not in all things that are written in the book of the Law to do them 7. It is not the bare knowledge of our duty nor yet a fair profession of love and respect to our duty so known which cometh up to that exact righteousnesse that the Law requireth under hazard of the curse there must be practice also according to that knowledge for Cursed is every one who continueth not to do them 8. This real obedience and practice that the Law of God requireth under hazard of the curse is universal extending it self to the conscience-making of all duties commanded together with the way wherein they are commanded Mat. 15. 8. and to the abstaining from all sins forbidden together with their occasions Job 31. 1. for Cursed is every one who continueth not in All things he saith not in some things only 9. This obedience required is also constant from the first minute of a man's life to the hour of his death so that though he should but once sin he is under the curse for Cursed is every one who coutinueth not to do them 10. It is altogether impossible for any one of fallen mankind either of himself Joh. 15. -5. or by any grace received in this life 1 Joh. 1. 8. to keep the Law perfectly or to attain to that exact measure of righteousnesse that the Law requireth which appeareth not only from what the Law requireth as it hath been formerly cleared but also from this Paul takes it here for a confessed and granted conclusion for if any could keep the Law then every man who seeketh to be justified by the works of the Law should not be cursed providing they did what they could as Paul here affirmeth seing the Law doth curse none but those who do not keep the Law For as many as are of the works of the Law are under the curse for it is written c. 11. Though every man doth break the Law and so deserveth that curse which is pronounced against sin by the Law Yet all are not left to perish under this curse some are delivered from it to wit those that are of Faith or who by Faith lay hold on Jesus Christ for righteousnesse who was made a curse for them ver 13. such having fled from the sentence and curse of the Law and laid hold on the Covenant of Grace revealed in the Gospel shall be judged not by the Law but the Gospel which admitteth of the Righteousnesse of a Cautioner imputed Philip. 3. 9. instead of an exact personall righteousnesse required by the Law for saith the Apostle As many as are of the works of the Law are under the curse and so not they who are of Faith 12. Those who do not betake themselves to the Covenant of Grace must stand and fall according to the sentence of the Law or Covenant of Works and therefore seing the Law doth curse them as not having come up to the exact righteousnesse required in it cursed are they and cursed shall they be for saith he They who are of the Law or seek Justification by the Law are cursed because the Law seeketh more than they can perform Vers. 11. But that no man is justified by the Law in the sight of God it is evident for The Just shall live by Faith 12. And the Law is not of Faith but the man that doth them shall live in them IN these Verses is the fourth Argument to prove the negative part of the main Conclusion to wit That no man is justified in God's sight who judgeth not according to outward appearence but according to Truth 1 Sam. 16. -7. by his personal obedience to the Law and that because righteousnesse and life cometh from Faith as he proveth from Habbak 2. -4. and therefore not from the Law ver 11. The force of which consequence as the Apostle declareth doth ly in this that the Law is not of Faith that is the way of Justification which the Law prescribeth to wit the Law as strictly taken for the meer precepts legal promises and threatmings of the Law See chap. 2. ver 15. doth not consist with the way of Justification by Faith because the Law promiseth life to him only who observeth what the Law prescribeth and so hath a perfect inherent righteousnesse as he proveth from Lev. 18. 5. but Faith conveyeth life to him who is destitute of that righteousnesse if he believe on Him that justifieth the ungodly by Faith as he hath cleared frequently before See Rom. 4. 5. and so doth not expresse it now ver 12. Doct. 1. There is a twofould Justification of a sinner one which is in the sight of God and is here expressed whereby he is reputed and standeth righteous and just in the estimation of God the Judge whose judgment is unerring and alwayes according to Truth Jer. 11. 20. Another which is before men and is here implyed whereby the sinner is reputed and standeth righteous in the estimation of men whose judgment as flowing from charity 1 Cor. 13. 7. and grounded upon outward appearance 2 Sam. 16. -7. may frequently erre and be deceived But that no man is justified in the sight of God 2. Though God do not justifie any or esteem of him as righteous for any works done in obedience to the Law Yet that a man may be justified in man's sight because of his works is not here denied by the Apostle for Justification before men is nothing else but a charitable judgment past upon the person that God hath justified him by Faith which judgment is grounded upon the evidences of the person's faith manifested in the fruits of good works Iam. 2. -18. But that no man is justified by the Law in Gods sight c. 3. The spirit of Error being once given way to doth so far blind the understanding Isa. 44. 20. that it cannot see and so far engage the will and affections to the maintaining of it 2 Tim. 4. 3. that the person erring will not see what Scripture saith against that Error though it be never so evident to an indifferent eye for though the maintainers of Justification by Works would not or could not see it yet the Scriptures even of the Old Testament
very first motions whereof ought to be entertained with abhorrency and detestation and this either when a tentation to commit such sins is presented to us Job 2. 9 10. or when the guilt of them as already committed is intended to be unjustly fastned upon us for when Paul's adversaries would have charged him with making the Law to contradict the Promise and so God to be changeable and not consonant to Himself he rejecteth this blasphemous charge with a God forbid an expression frequently used by the Apostle to set out his high indignation against somewhat wherewith his person or doctrine was charged Rom. 3. 4. 6. Rom. 6. 2. Doct. 4. As these absurdities wherewith the adversaries of Truth are ready to brand the Truth unjustly do oftentimes by direct and just consequence most directly follow upon that Error which they themselves maintain so in order to the refutation of Error besides the alleaging of such Reasons and Scripture-Truths as do directly overthrow the Error it is lawfull and also convenient to present those absurdities which do natively flow from it that in these the absurdity of the Error it self may be seen seing no absurd and false position can be drawn by just consequence from that which is a Truth Thus the Apostle refuting that error of Justification by Works doth charge it with that absurdity which his adversaries did labour to fasten upon the contrary Truth even of being contrary to the Covenant-promise while he saith If there had been a Law given which could have given life verily righteousness should have been by the Law and so the Promise had been abolished and made useless 5. No man can attain to life eternal being destitute of some righteousnesse whereby he may be made righteous for according to the Apostle If the Law could give life to wit eternal life it behoved also to have given righteousnesse verily righteousness should have been by the Law 6. So exact and full is that righteousnesse that is required in order to life See ver 10. and so far short do all mankind come of that righteousnesse in themselves Rom. 3. 23 that no works of our own done in obedience to the Law can amount to that righteousnesse for he speaketh of it as a great absurdity once to imagine that righteousnesse should have been by the Law 7. Whoever maintain a life-procuring righteousnesse by Works they do in effect abolish and destroy that Free-grace held forth in the Promise in so far as they make the Promise uselesse and in vain ascribing that to Works which is the proper effect of Grace in the Promise and which cannot be effectuated by our imperfect Works for when according to the strain of the argument it would have been said Verily the Law should have been contrary to the Promise in its place and as the equivalent of that he saith Verily righteousnesse should have been by the Law From Vers. 22. Learn 1. Though all men by nature 〈◊〉 under sin Rom. 3. 10. and the deserved curse of the Law because of sin Eph. 2. 3. yet it is a matter of no small difficulty to convince any man of or to affect his heart sensibly either with the one or the other for the work of the Law its accusing convincing or condemning the sinner for sin is compared to the work of a Judge detaining a malefactor in prison which is not effectuated but with a kind of force and violence The Scripture hath concluded all under sin the word carryeth a metaphor taken from a Judge his imprisoning of malefactors 2. The Scripture especially the Law of God in its strict commands large accusations and most severe threatnings doth serve abundantly to convince all mankind to be heinous sinners and under the drop of God's terrible curse for sin and this so forcibly that there is not the least wicket patent for him whereby he may either deny his sin or escape deserved wrath by any thing which can be performed by himself for The Scripture or that Scripture to wit the Law especially hath concluded all under sin as in a most strict prison or dungeon for so the word beareth and although by the Law here be mainly and firstly meaned that legall dispensation of the Covenant of Grace which stood in force during the time of the Old Testament See ver 19. doct 2. that thereby this conviction might be the more effectually brought about yet the pressing of the duties of the Moral Law and inculcating the curse thereof upon those who are in an unrenewed estate do serve to conclude all under sin yet Luke 13. 3. Doct. 3. The Law of God doth serve to convince all men not only that they are sinners but also that all their actions counsels endeavours and whatsoever proceedeth from any of their unrenewed faculties Gen. 6. 5. are altogether sinful and most justly deserving God's wrath and curse for he saith The Scripture hath concluded all not only all men but all things to wit all things proceeding from men under sin 4. So ignorant are men of Gods righteousnesse revealed in the Gospel and so averse are they from closing with it when it is made in some measure known Joh. 5. 40. So bent are they to establish their own righteousnesse according to the Law Rom. 10. 3. that untill the Law of God convince them of their altogether sinfull and cursed estate by nature yea and that they can do nothing but sin they will never be induced to quit all confidence in their own righteousnesse and flee by Faith in Jesus Christ for obtaining of righteousnesse and salvation according to the tenour of the Gospel and Promise for God did not only under the Old Testament but also doth under the New Act. 2. 37. use that piece of divine artifice to conclude all under sin that the Promise or thing promised by Faith in Jesus Christ may be given the Promise is not given because none will take it untill that concluding under sin precede 5. The Lord's design in pressing the duties and thundring out the curses of the Law for disobedience is meerly this that sinners being hereby convinced of their cursed estate in themselves and made desperate of obtaining Heaven and Salvation by their own Works may be in a manner prepared and as it were necessitated by Faith to imbrace that free-gift of Salvation held forth through Christ in the Promise for saith he The Scripture hath concluded all men under sin not of purpose to condemn us but that the Promise by Faith of Jesus Christ might be given unto them who believe 6. The heavenly inheritance and all the other blessings promised in the Covenant of Grace do not belong promiscuously unto all whom the Law concludeth under sin but only to those who by Faith do imbrace and close with them as they are offered in the Promise for saith he That the Promise or the thing promised might be given to them that believe 7. That Faith which entitleth to the Promise is not a general
faith in God as Creator such as the faith of Turks but it is Faith in Jesus the son of Mary Mat. 1. 25. who is that Christ or Messiah who being promised under the Old Testament Isa. 7. 14. is now come under the New it is this Faith relying on Christ who by His merit hath purchased the thing promised Isa. 53. 5. which giveth a right unto the Promise for to specifie what Believers they are to whom the Promise is given he addeth by the Faith of Jesus Christ. Vers. 23. But before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed 24. Wherefore the Law was our School-master to bring us unto Christ that we might be justified by Faith 25. But after that Faith is come we are no longer under a School-master 26. For ye are all the Children of God by Faith in Christ Jesus IN these words the Apostle answereth a fifth Objection and doth more directly handle that point concerning the abrogation of the ceremonial Law yea of the whole Mosaical Dispensation now under the dayes of the Gospel The Adversaries might have objected Seing the Law or that legal Dispensation of the Covenant of Grace was so usefull unto the ancient Church and so subservient to the Promise as is affirmed ver 22. Then why did Paul cry down the use of it especially the practice of the ceremonial Law now The Apostle answereth by distinguishing times and sheweth that before Faith came whereby he meaneth not the grace of saving Faith for that was alwayes in the Church Heb. 11. 4 c. but either Christ called Faith because He is the object of Faith in which sense He is called our hope 1 Tim. 1. 1. or the full manifestation of the Doctrine of Faith which was about the time of Christ's death and ascension he granteth I say that before that time the use of the Law was first necessary to the Jews because they were by the Law as by a military guard keeped to wit chiefly from being mixed with other Nations whether in Religion or Policy Eph. 2. 14. Secondly It was saving to them in so far as it did shut up conclude and enclose them as it were in a prison for it 's the same word and that same purpose more fully expressed which is ver 22. under sin and the curse due to sin that hereby they might be in a manner prepared and as it were necessitated to imbrace the Doctrine of Salvation by Faith in Jesus Christ which was then but darkly Mat. 11. 11. and afterwards more clearly revealed the full revelation whereof they were by this mean kept more intent upon ver 23. Which latter use of the Law he illustrateth and concludeth by shewing the Law as a Pedagogue or Schoolmaster did with much rigor and servitude govern and rule the Church then in her infancy and childhood and thereby did lead the Elect unto Christ that they might be justified by faith The Apostle having thus shewed ver 23 24. that the Law that is the legal dispensation of the Covenant of Grace was for good use to the ancient Church denyeth that therefore the use of it should be continued now when the doctrine of Faith is clearly manifested yea by the contrary he sheweth it was then to be abrogated and the Christian Church freed from the observation of it because it exerced only the office of a Schoolmaster over children and so can have no authority over the Church and especially Believers now ver 25. which he proveth from this That the Christian Church and all of them to wit Jew and Gentile were like a son come to age because of their Faith in Christ Jesus already come and so was to be dealt with no longer as a childe under a Schoolmaster ver 26. From Vers. 23. Learn 1. Though there was Gospel or the Doctrine of Salvation by Free-grace held forth to be laid hold upon by Faith unto the ancient Church ver 8. yet it was â—o obscurely and sparingly propounded then and so clearly and largely manifested now That the Scripture speaketh as if that Doctrine had not been at all in the Church then but only revealed now in the dayes of the Gospel for here he calleth all the time of the Old Testament the time before Faith came or before the Doctrine of Free-grace the object of Faith came and that this Faith was afterwards to be revealed to wit because it was but sparingly revealed then 2. Besides other differences betwixt the administration of the Covenant of Grace under the Old Testament and under the New this was one the old administration was extended only to the Jews Psal. 147. 19 20. and to some of other Nations who forgetting their own People Psal. 45. 10 joyned themselves to them but the new is extended to all Nations Mat. 28. 19. for this difference is here hinted at while the Apostle speaking of those who were under that old dispensation ver 23 24. speaketh of them in the first person We were kept under c. We that is the Nation of the Jews whereof Paul was one but speaking of those who are under the new Dispensation he mentioneth not only the Jews under the pronoun of the first person We ver 25. but also the Gentiles under the pronoun of the second person Ye ver 26. for ye saith he to wit the Galatians of the Gentiles are all the Children of God 3. The administration of the Covenant of Grace under the Old Testament by so many Rites Sacrifices Ceremonies such a system of politick Laws such rigid pressing of moral duties with the annexed promises of eternal life and threatnings of Gods wrath and curse the Gospel-promise all the while being hid as it were behind the curtain among other uses did serve for a hedge or a place of military defence to keep that ancient People of whom Christ was to come distinct and separate from all other Nations as a besieged city is guarded by walls ditches and armed souldiers from the irruption of enemies for this is aimed at while he saith We were keeped under the Law to wit as by a military guard for so the word signifieth It 's true they were also keeped from going astray either in Religion or in life and conversation but that use of the Law was mentioned v. 19. Doct. 4. The hard servitude wherwith the ancient Church was pressed and under which she was as to her outward estate as it did forcibly constrain the Elect among them to quit their own righteousnesse and to betake themselves for righteousnesse and life unto Faith in the promised Messiah as knowing somewhat from Scripture Hag. 2. 6 7. compared with Heb. 12. 26 27. that then the Church should be eased of that hard servitude and bondage for in both these respects the Law did shut them up unto the Faith afterwards to be revealed making them close with the Doctrine of Free-grace for Salvation by Faith in the mean time
of the body 1 Thess. 5. 23. for saith he Because ye are sons He hath sent forth the Spirit of His Son into your hearts 6. According as Beleivers do attain to a larger insight in this excellent benefit of Adoption and a greater measure of the fruits of it there will be a proportionable measure of the Spirit 's in-dwelling and manifesting of Himself in His gracious operations especially in His assisting and furnishing for the duty of Prayer for he proveth they had received a clear insight in this priviledge of Adoption and the more free use and fruition of it because the Spirit was more plentifully bestowed to dwell in their hearts And because ye are sons saith he God hath sent forth c. 7. Though the exercise of Faith Love Hope and other graces in the duty of Prayer and at other occasions doth flow from the renewed soul as the proper inward and vital cause of those actions so that properly we and not the Spirit of God are said to believe repent pray c. Rom. 10. 10. Yet because the Spirit doth not only create and preserve those gracious habits in the soul Ezek. 36. 26. but also exciteth the soul to act and assisteth it in acting according to them Philip. 2. 13. without which actuating exciting and assisting grace habitual grace in us could do nothing Joh. 15. 5. Therefore is it that the exercise of those graces is ascribed to the Spirit of God as the external efficient cause thereof for which reason our affectionate and believing Prayers are ascribed here unto Him God hath sent forth the Spirit of His Son crying Abba 8. There is an holy vehemency and fervor required in Prayer opposit to carelesse formality and deadnesse for praying is here called crying which is an usual evidence of fervency and earnestnesse and the doubling of the word Father maketh for the same purpose Crying Abba Father or Father Father 9. This holy vehemency and fervor consisteth not so much in the lifting up of the externall voice as in the inward bensal and serious frame of the spirit it is a cry not of the mouth but of the heart Into your hearts crying 10. Besides this fervency and earnestnesse requisit in Prayer there would be also a confident familiar owning of God joyned with reverence to Him as a Father for the Spirit maketh them to call upon Him by the name of Abba Father Vers. 7. Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ. HEre he concludeth from what is said first That under the New Testament we are no more servants as being redeemed from that legal yoke of bondage under which the ancient Church was And secondly That we are sons and by consequence heirs of God which is verified mainly in real Believers under the New Testament in so far as they are sons come to age and heirs past tutory actually partaking of their father's inheritance in a larger measure than Believers did under the Old Testament as was explained ver 5. All which priviledges are bestowed upon us through Christ and through vertue of His coming unto the flesh Doct. 1. It is a safe way of reasoning upon the observation of the saving effects of God's Spirit in our selves to conclude that we are in a state of grace even the adopted Children of God for the Spirit of God by the Apostle doth so reason in this place Because He hath sent forth His Spirit into your hearts wherefore thou art no more a servant but a son 2. The rare priviledges which are bestowed upon Believers chiefly under the New Testament as they do exceed in some degrees those which the generality of Believers enjoyed under the Old so they are many and all of them so linked together as in one golden chain that where one of them is the rest are also and it is our duty having attained to know our enjoying of any one of them thence to gather that we have all the rest for the Apostle reckoneth a number of such priviledges which as to the degree wherein they are bestowed are proper to the dayes of the Gospel and doth alwayes from the former infer the latter Wherefore thou art no more a servant but a son and if a son then an heir of God 3. Though the natural Son of God be only one even Jesus Christ the only begotten of the Father Joh. 1. 14. yet every man who hath the Spirit of God dwelling in his heart is His son by grace and adoption even they who by nature are children of wrath Eph. 2. 3. for from God's sending forth His Spirit into their hearts he concludeth Wherefore thou art a son 4. Our right to the heavenly inheritance as also the possession of it whether that which is begun here in the Kingdom of Grace or which shall be compleated hereafter in the Kingdom of Glory doth follow upon our sonship and adoption so that God of rebels doth first make up sons and then none can challenge Him of injustice for bestowing upon us the inheritance of children And if a son then an heir of God saith he 5. As none since the fall ever was or shall be lifted up to that high dignity of being sons and daughters to the Lord Almighty or could lay any just claim to Heaven and Glory as his inheritance but by vertue of Christ's obedience and death whereby all those high and precious priviledges being formerly forfeited and lost were again recovered So the actual exhibition of Christ in the flesh and the real payment of the price by Christ did bring with it God having so appointed a larger measure and higher degree of those priviledges to be bestowed upon Believers after that time than was ordinarily enjoyed by Believers formerly for he is speaking here mainly of that higher degree of freedom and of that more evident and clear fight of and right to the inheritance together with the fuller measure of its possession in the Graces of God's Spirit which is proper to the dayes of the Gospel and sheweth all this cometh through Christ to wit His actual incarnation obedience and death Vers. 8. Howbeit then when ye knew not God ye did service unto them which by nature are no gods 9. But now after that ye have known God or rather are known of God how turn ye again to the weak and beggerly elements whereunto ye desire again to be in bondage THe Apostle having now sufficiently confirmed by Scripture and Reason the Churche's freedom from that ancient legal dispensation and more especially from the Ceremonial Law doth now in the second part of the chapter labour upon their affections to work them up towards the imbracing of this Truth both by sharp reproofs and most affectionate insinuations And first that he may fasten a reproof upon them for their begun defection the more convincingly he sheweth when that legal dispensation was in force they to wit the Galatians who were of
only his humble way of deportment in his whole Ministry without the shew of humane wisdom and authority as weaknesse or infirmity is taken 1 Cor. 2. ver 3. compared with ver 1. but also and mainly those many sufferings he did undergo from the enemies of the Gospel among them which Paul calleth elsewhere his infirmities 2 Cor. 12. 10. and they are called of the flesh because his flesh or outward man was most afflicted by them the spirit or inward man being underpropped by God 2 Cor. 4. 16. This is contained ver 13. Which sufferings are described from the end which God proposed to Himself in them which was Paul's tentation or trial to wit of his faith patience constancy and other graces 2. By acknowledging with thankfulness their respective carriage towards him all that time particularly they did not despise his sufferings as taking no notice of them neither did they reject him or his Ministry because of his sufferings but did receive him and the Truth delivered by him though an afflicted persecuted man with as much reverence and obedience as if it had been preached by an Angel or by Christ Himself in His own Person this is all he meaneth by their receiving him as Christ Jesus for if they had given him the honour due unto Christ in other respects he would not have made mention of it without detestation See Act. 14. 14. This is ver 14. And 3. having as it were in a parenthesis mentioned how happy a people they then were even by their own grant and this with a kind of exclamation for the words do read How great or of what sort was the blessedness c. he cleareth their respect to him yet further by testifying it was not counterfeit and in words only but real and so fervent that they were ready to have bestowed any thing upon him which possibly they could and might tend to his advantage and encouragement in the work of the Gospel even their very eyes not being excepted if so it had been possible that they being plucked out could have been usefull unto him This is contained ver 15. From Vers. 13. Learn 1. It seemeth good unto God to commit the heavenly treasure of the Gospel unto earthen vessels and to exercise those whom He imployeth to preach the Gospel what with the sense of their own infirmities from within what with heavie trouble from without that so while nothing appeareth in them to outward appearance but what is subject to reproach and contempt we may ascribe the glory of any good which is done by them not to men but to God 2 Cor. 4. 7. for this is the ordinary lot of other Preachers which Paul sheweth here was his even that through infirmity of the flesh he preached unto them 2. When the Gospel cometh first into a place then especially doth Satan stir up all his malice and all that interest which he hath in wicked men for creating trouble unto those whom God imployeth in the preaching of it if so he may give the Gospel a dash at its very first entry thus Paul preached the Gospel at first through infirmity of the flesh whereby is meaned mainly if not only those hard sufferings which he did meet with as appeareth from the name of tentation or trial which he giveth to this infirmity ver 14. Doct. 3. It is the duty of called Ministers to go on with courage in the Work of the Lord notwithstanding of any discouragement of that kind receiving manfully the first onset chiefly of Satan's fury as knowing their ceding to him will make him more cruel and their resisting of him will make him flee from them Iam. 4. â—7 for Paul even through infirmity of the flesh preached to them at first 4. Whoever do thus set their face against the fury of persecuters it shall be no grief of heart but matter of joy unto them afterwards to call to minde what hardships they have been made to undergo of that sort as finding the Truth preached by them to have been therby confirmed and their own fidelity in their Calling and to the good of souls manifested and the power of God made known by making His Truth spread the further the more it was opposed for Paul calleth to mind his sufferings when he preached the Gospel as not being ashamed of them because thereby all the advantages presently named were attained Ye know how through infirmity of the flesh I preached the Gospel From Vers. 14. Learn 1. God's design in measuring out an hard lot and great opposition to those who are engaged in the work of the Ministry is not to discourage but to try them by making His grace in them shine the more clearly the more they are put to exercise it under their hardships and straits for Paul calleth his infirmity or sufferings his tentation or trial See Iam. 1. 2. Luke 8. -13. and 22. 28. and my tentation which was in my flesh 2. As it is too ordinary for those who are at ease to contemn neglect and be carelesse of the heavie afflictions and sufferings of others chiefly of the Ministers of Jesus Christ as if they were wholly unconcerned in what they suffer So it speaketh much to the commendation of a People when they lay to heart and take notice of the sufferings of their faithfull Ministers as if they were their own and do sympathize with them under all their hardships for he commendeth the Galatians from this that they despised not his tentation or trial and affliction the word signifieth they did not set it at nought as not worthy to be taken notice of and so they have been duely affected with it 3. So little love have men naturally to the Gospel that they are ready to take occasion from any thing to make them cast at it even the necessary trials and afflictions with which God seeth fit to exercise the Preachers of the Gospel are sufficient ground for many to reject both the persons and doctrine of Ministers for Paul commending these Galatians for their not rejecting of him because of his infirmities sheweth the contrary sin to be very ordinary Nor rejected but received me saith he 4. It is high matter of commendation unto a people when the outwardly base and contemptible condition of Ministers doth not diminish any thing of that due respect which they owe to the Message which they carry for these Galatians are commended from this that notwithstanding of his tentation they rejected not but received him as an Angel of God 5. The faithfull Ministers of Jesus Christ are to be held in high estimation for their works sake so that as all due respect being given unto their persons 1 Tim. 5. 17. the doctrine of Truth preached by them may be received with as much faith and reverence as if an Angel from Heaven or Christ Himself were the Preacher of it for they are Ambassadors in Christ's place 2 Cor. 5. 20. and the Word of God is alwayes truth and
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
to subject our selves to any such Command is a receding from and a betraying of that liberty which is purchased unto us by Christ for he maketh their receiving of Circumcision as a necessary part of Worship a receding from this liberty because now in the dayes of the Gospel there is no command from God to be circumcised For in Jesus Christ saith he neither Circumcision availeth any thing nor Uncircumcision 3. The ceremonial Law being abolished under the New Testament Christians are not left destitute of work and idle for though in Jesus Christ neither Circumcision availeth any thing nor Uncircumcision yet Faith which worketh by love availeth 4. The sum of a Christian man's task now under the Gospel is the exercise of Faith which is the great Command of the Gospel 1 Joh. 3. 23. and of Love or new obedience for Love is the fulfilling of the Law Rom. 13. 10. neither is the use of the Sacraments and of other pieces of commanded Worship hereby excluded for they are helps of our Faith Rom. 4. 11. and a part of those duties of love which we owe to God as being enjoyned by the second Command for saith he in Christ Jesus availeth Faith that worketh by love 5. Though Faith only doth justifie there being no other grace which concurreth with it in this work Gal. 2. 16. Yet Faith is not alone in the heart no not when it doth justifie but is alwayes accompanied with the grace of Love to God and our neighbour for in Christ Jesus no Faith availeth any thing or will be owned by Him as true and saving but that which worketh by Love 6. Though Faith and Love be alwayes conjoyned yet Faith in order of nature at least hath the precedency it being impossible that we can discharge any duty of Love to God or our neighbour sincerely or acceptably before we close with Christ for the acceptation of our persons by Faith Heb. 11. 6. and thereby draw covenanted furniture from Christ for through-bearing in our duty 1 Tim. 1. 5. for saith he Faith worketh by Love or is efficacious and putteth forth its efficacy in Love as the fruit thereof Vers. 7. Ye did run well who did hinder you that ye should not obey the Truth HE further presseth the former exhortation indirectly by four Arguments first By commending them for their former forwardnesse in the imbracing of this now controverted Truth which he calleth their running well or with a sort of beauty and comlinesse for so much doth the word signifie and shewing no satisfying reason could be given for their present defection from it and from walking according to it Doct. 1. A christian life is like to a course or race from Earth to Heaven by the way of Holinesse and all commanded duties especially the exercise of Faith and Love and therefore we ought to carry our selves in this way as those who run in a race See Philip. 3. 13. Doct. 4. for the Apostle setteth forth their progresse in Christianity by a metaphor taken from Runners in a race Ye did run well 2. It is very ordinary for new Converts to be carried-on with a greater measure of affection and zeal and to make swifter progresse in this christian course than others or they themselves afterwards when they are of older standing The newnesse of the thing the first edge which is upon their affections not yet blunted by change of cases and multiplicity of duties and Gods restraining for a time the violent assault of multiplied furious tentations untill they be a little confirmed and engaged in his way together with His affording a more plentifull measure of His sensible presence at first than afterwards do all contribute hereto for those Galatians at and for a season after their first conversion did run and run well 3. As those who once made good progresse in the wayes of God may afterward sit up their after-carriage proving no wayes answerable to their promising beginnings So when it falleth thus out it 's matter of a sad regrate unto beholders and of a deserved reproof unto the persons themselves for thus was it with those Galatians whose defection is matter of astonishment to Paul and of a sad rebuke to them Ye did run well who did hinder you 4. No satisfying reason can be given for which any who once did enter the way of truth and holinesse should alter his course take up an halt or make defection from it and thereby cause the wayes of God to be evil spoken of 2 Pet. 2. 2. for Paul's question Who did hinder you importeth that none in reason could have hindered them 5. When people fall remisse and lazie in giving obedience to known Truth they are upon the very brink precipice of defection unto contrary Error and of apostasie from the very profession of Truth for therefore the Apostle doth challenge them for not obeying the Truth though their apostasie from Truth be mainly intended implying that not obedience to Truth and apostasie from it are near of kin each to other 6. The serious consideration of a mans former forwardnesse in the wayes of God and how little reason can be given for his present backsliding and remissnesse is a strong incitement to do the first works and by future diligence to regain what he hath lost by his former negligence for the Apostle's scope is to incite towards a recovery of their lost liberty by the consideration of those two Ye did run well who did hinder you Vers. 8. This perswasion cometh not of Him that calleth you HE preoccupieth an objection for lest haply they had said They were fully perswaded in their conscience that the way wherein they now were was approven of God he reponeth that whatever perswasion they might have of that kind it was but a meer delusion as not coming from God who had called them to christian liberty ver 13. but from the Devil and his emissaries Doct. 1. The greatest untruths and foulest errors may be attended in those who vent them with no small measure of confidence and perswasion that they are undoubted Truths for Paul doth here speak against such a perswasion in those Galatians This perswasion cometh not of Him saith he 2. There is much perswasion and confidence whereof God is not the author and especially that which taketh darknesse for light and error for truth this perswasion is not of God or real but a strong delusion arising from arrogancy and self-conceit in the person erring 2 Tim. 3. 2 4. compared with ver 6. together with his strong engagements from credit profit or some other lust to follow that error which do blind the understanding 2 Tim. 4. 3. but especially from the powerfull working of Satan who blindeth the minds of those who believe not the Truth 2 Cor. 4. 4. 2 Thess. 2. 9 10. for saith he This perswasion cometh not of God 3. Whatever perswasion cometh not of God and is not grounded upon the Word of Truth is not to be valued
understood not so much justifying faith and faith towards God which is the root and fountain of all those fruits ver -6. as faith and fidelity towards men whereby from a renewed heart and for God's glory we speak nothing but truth Eph. 4. 25. and make conscience to perform whatsoever is undertaken by us Psal. 15. -4. Eightly Meeknesse a vertue whereby we moderate anger so as that we are not provoked but for just causes and not more or longer provoked than the Word of God alloweth whereby also we do speedily restrain and suppresse anger when it hath transgressed the just bounds Eph. 4. 26. Ninthly Temperance or continency whereby our fleshly appetite is kept within bounds in seeking after honour meat drink pleasure or riches Lastly The Apostle having made this enumeration that he may excite the Galatians to the practice of those vertues he commendeth them from this That the Law was not made against them or the practisers of them either to condemn or accuse them In which words by a figure or flowr of speech more is to be understood than is spoken as Psal. 51. -17. even that the Moral Law concerning the standing whereof as to its directing power there was no controversie betwixt Paul and his adversaries doth expresly command and commend them which could not be said of those ceremonial abstinences or performances so much urged by the false Apostles Doct. 1. There is no way for gracious vertues or the fruits of the Spirit to grow and thrive in our heart unlesse the works of the flesh be set against and in some measure mortified these thistles and weeds must be plucked up else they draw the sap and strength of the heart from the good grain The Apostle's method pointeth at so much while he engageth them to mortifie the works of the flesh in the first place and next commendeth unto them the fruits of the Spirit But the fruit of the Spirit is Love joy peace c. 2. It is not sufficient that we set about the work of mortification and curbing of sin and vice but must also endeavour to have the heart replenished with the contrary gracious vertues otherwise sin being as it were over-powered may lurk for a season but will afterwards revive and take strength Mat. 12. 44 45. for the Apostle having engaged them to mortifie the works of the flesh doth now excite them to the exercise of gracious vertues But the fruit of the Spirit is Love joy peace c. 3. There is no vertue truly saving and acceptable to God but that which floweth from the grace of regeneration The vertues of the Heathen how excellent soever they seemed to be were but shadows of saving vertues as not coming from a clean fountain a gracious root in the heart Joâ— 14. 4. nor yet levelling at the right end God's glory in the chief place Col. 3. 17. but some other thing inferior to that Act. 24. 26. Besides they were not done in faith and so could not be acceptable to God Heb. 11. 6. for the Apostle calleth all those which are vertues indeed the fruits and effects of the Spirit But the fruit of the Spirit is Love joy peace saith he 4. If we compare the graces of God's Spirit with the works of the flesh there will appear such a beauty in the one such deformity in the other such solid satisfaction and contentment in the one and such disquietnesse and vexation of spirit in the other that laying aside the difference which is betwixt them by reason of their original and event those other considerations may serve abundantly to make us fall in love with the graces of God's Spirit and abominate the works of the flesh for the works of the flesh are Adultery witchcraft hatred strife envyings murders but the fruit of the Spirit is Love joy peace long-suffering c. 5. We are to judge of persons and practices by thinking well of them or otherwise not according to the common esteem in which they are among men 1 Cor. 4. 3. but according to the esteem that God hath of them and according to what the Word of God which is the absolute rule of right and wrong Truth and Error doth pronounce concerning them for Paul judgeth it sufficient to commend the practice of those vertues from this that the Law of God did commend them and approved of those who made conscience of them Against such there is no Law saith he Vers. 24. And they that are Christs have crucified the flesh with the affections and lusts THe Apostle in this Verse addeth a new Argument to inforce the practice of that first Rule given ver 13. and cleared ver 19 20 21. to wit that they should not give occasion to or fulfill the lusts of the flesh because those who are Christs as they all professed themselves to be have by vertue of Christ's death crucified and put to death their fleshly corruption with all its sinfull motions whether they be sinfull affections and passions such as those whereby the mans mind doth suffer is troubled and afflicted as malice envie anger and the like or whether they be sinful lusts such as these which are stirred up by fleshly carnal baits and pleasures as motions to intemperance uncleannesse and such like Now those who are Christ's are said to have crucified all those because every one who professeth the Name of Christ hath engaged himself by his profession and covenant sealed in Baptism so to do Rom. 6. 3 4. and the truly Regenerate besides this engagement by profession have actually begun this work so that though this body of corrupt flesh be in them yet by His Spirit Rom. 8. 13. and by imitating His Crosse Rom. 6. 6. they are upon the work of mortifying it suppressing the endeavours and smothering the effects of it Rom. 6. 12. Doct. 1. All they who are led by and walk in the Spirit or who are truly regenerate and who are actually engaged in the work of mortifying their corrupt nature are Christ's in a peculiar manner to wit by right of donation from the Father Joh. 6. 37. by right of emption or redemption 1 Cor. 6. 20. and by right of resignation all such having actually resigned themselves unto Christ as a mansion for Him to dwell and walk in 1 Cor. 6. 19. and in every thing to be guided by Him Act. 9. 6. for the Apostle useth those expressions indifferently as being of equal extent Walk in the Spirit ver 16. and if ye be led by the Spirit ver 18. and in this verse they who are Christs have crucified the flesh 2. The work of mortification striketh at all sin and spareth none aswell pleasant sins whereby fleshly lusts are satisfied as other more vexatious evils whereby the mind doth in a kind suffer and is afflicted for speaking of this work he saith They that are Christs have crucified the flesh that is the root of corruption and then they have crucified all its branches not only affections
of the verse Doct. 1. As all men by nature are exceedingly backward from entring the course of well-doing and especially of exercising beneficency towards those whom God hath ordained to be objects of it Mark 10. 21 22 23. So considering the many discouragements which occur to a man while he is in this course of beneficency what from his own corruption what from the unworthinesse ingratitude and multitude of objects and what from the coldrife disposition and bad example of others who are equally if not more able there is no small propensnesse in all to sit up in that course and to give it over immediately or soon after they have entred it for Paul supposeth such a propensity and guardeth against it while he saith Let us not be weary of well-doing 2. It is not enough that men do so far subject themselves to the authority of God speaking in His Word as once to enter the way of obedience and to endure for a season Mark 4. 17 until possibly they attain to a name for piety Rev. 3. -1. or meet with some unexpected discouragement or tentation Mark 4. -17. But they must also persist in their begun course so long as they have any being Psal. 104. 33. for saith he Let us not be weary in well doing 3. That Christians may eye the promised reward and with what provisions they may have their eye upon it as a motive to obedience and peseverance See ver 7. doct 8. for the Spirit of God doth encourage them from this that in due time they should reap 4. Though God hath promised a rich reward from free-grace unto His Peoples sincere and willing obedience yet He hath reserved the date and time for the actual bestowing of that reward unto Himself So that though it be long delayed yet they have not ground to challenge Him for breach of promise as sometimes even His dearest Saints under a violent tentation have gone very near to do Psal. 77. -8. for saith he Ye shall reap but when not presently but in the due and proper time to wit that which God doth judge to be such 5. Though God as said is doth not limit himself to a determinate time when He will make His People enjoy the wished-for fruits and comfort of their laborious expensive and long persisted-in obedience yet the time made choice of by Him for His so doing whether in this life or immediatly after death is alwayes the due and proper time and hath a fitnesse in it in some respects all circumstances being well considered for the bestowing of that mercy beyond any other time for he saith Ye shall reap in due or proper time the word rendred time signifieth properly an opportune time the very article or point of time which determineth the fittest opportunity for doing any businesse and the epithet added doth intend the signification as if he had said an opportune opportune time or most opportùne time 6. That a man may upon just grounds and with confidence expect the good thing offered and contained in a conditional promise he must of necessity come up in his practice to that condition and qualification which is called-for in the promise Hence the Apostle exhorteth them not to weary because the promise of a reward includeth their not wearying as a condition Ye shall reap if ye faint not where by fainting we must not understand every slackning and remitting somewhat in our course for this befalleth sometimes the choicest Saints of God Psal. 73 2 c. but such a fainting as maketh the fainter totally and finally abandon the wayes of God which is not incident to the real childe of God Mat. 24. 24. Vers. 10. As we have therefore opportunity let us do good unto all men especially unto them who are of the houshold of faith HE doth yet again repeat and so closeth the former exhortation unto beneficency as a conclusion drawn from the former arguments And first he presseth the use-making of the present opportunity which they had of exercising this grace which relateth 1. mainly to the whole time of this life as that which being ended all opportunity of doing good by those who did ever untill then neglect to do good doth end with it And 2. to some parts of that time in which there is more ready accesse unto duties of that kind than at other times And secondly he sheweth the persons unto whom they should do good first to all men whomsoever next and especially unto those who being conjoyned by the ty of one common Confession of Faith in Jesus Christ are Members of His Church which is as it were His Houshold 1 Tim. 3. 14. Doct. 1. The Minister of Christ who would speak pertinently and edifyingly unto his hearers must not hand-over-head deliver every Truth as it cometh to his mind without any method or dependance of purposes but having such a scope proposed unto himself to aim at whether the illustration and confirmation of a truth or the inforcing of a duty or the reproving of sin or confutation of error he would digest in his mind and accordingly deliver in preaching all his other purpose so as it may be best subservient unto that scope whether as illustrations confirmations from Scripture and Reason or as motives helps cautions or arguments c. Yea and for the better help of peoples memory and better carrying along of their attention with the threed of his whole discourse he would frequently inculcate and re-assume that which is principally intended by him in his discourse and to which all the other pieces of it are subservient for so doth the Apostle propose ver 6. the inforcing of beneficency as the scope he aimeth at making all he hath said in the following verses one way or other subservient unto it and doth frequently reiterate the exhortation it self ver 6. ver 9. and here As we have opportunity let us do good 2. The servants of Jesus Christ should so presse the duties of beneficency upon others as not to exoner and keep themselves free from that duty who ought to be examples unto the Lord's People as in every duty so chiefly in those of beneficency 1 Tim. 4. 12. because People being more averse from such expensive duties than from any other do more readily snatch at every thing which may excuse their neglect and will judge no excuse more plausible than that even their Ministers do neglect all duties of that kind therefore the Apostle both in the former verse and in this includeth himself in the exhortation Let us not weary and let us do good saith he 3. As there are some fit opportunities offered unto us by the providence of God for doing our duty in any kind and especially for this duty of beneficency such as our meeting with convenient objects whose necessity calls for our help Isa. 58. 7. and our being fitted with abilities to do them good 2 Cor. 8. 14. So because those opportunities are in passing and being
meaning from that which we gave of almost the same words chap. 5. ver 6. because his scope there is somewhat different from what it is here Vers. 16. And as many as walk according to this rule peace be on them and mercy and upon the Israel of God HE addeth a second reason whereby he commendeth not only that glorying in the sufferings and satisfaction of Christ as the only sure ground to build our Faith for salvation upon spoken of ver 14. but also the study of piety and of becoming a new creature whereof ver 15. as the only rule according to which all ought to walk in their several imployments And secondly doth excite all men to walk according to this rule by a most sure prediction and promise of a double fruit to be reaped thereby even Peace that is peace with God peace with their own conscience and so much of peace one with another and of sanctified prosperity which also goeth under the name of peace Gen. 28. 21 as God should see convenient for them Psal. 84. -11. and Mercy that is God's favour the fountain of the former peace which should furnish them with a timous remedy to all their evils and misery And thirdly because the false Apostles did glory much themselves and boulstered up their followers much with this That they were the only true Israelites as being joyned to the People of God by Circumcision to whom those promises did belong he sheweth that they who followed this rule though they were not Israel according to the flesh Rom. 2. 28. yet they were the Israel of God the only true Israelites Joh. 1. 47. as being the children of Abraham by faith chap. 3. 7. for the particle and in this place must be exegetick of one and the same thing as Eph. 1. 3. and not copulative of diverse Doct. 1. The rule of a Christian man's walk whether in relation to faith or manners is not left indifferent for every man so as he may choose what rule pleaseth him best neither is it left arbitrary unto any man to impose a rule of walking upon others but there is a fixt determinate rule condescended upon by God for all which no man may either add to or take from for saith he As many as walk according to this rule meaning a determinate fixed rule The word in the original is borrowed from Architectors who try their work by rule and square now whatever is defective and requireth addition or superfluous and requireth diminution is not a perfect and just measure or rule 2. Though this rule and canon of faith and manners be the whole Word of God contained in Scripture 2 Pet. 1. 19 20 21. Yet the grace of Faith in Jesus Christ and repentance unto life are a doctrinal sum of this rule if we mean the Doctrine of Faith and Repentance or a practical sum if we mean the graces themselves there being no point of Truth taught and no duty pressed in the whole Scripture which one way or other relateth not to one of these two for while he saith As many as walk according to this rule it is all one upon the matter whether by the rule he mean the Doctrine contained in the whole Epistle which is one and the same in substance with the rest of Scripture or the graces of Faith in Christ called ver 14. glorying in the crosse of Christ and of repentance unto life called ver 15. the new creature although it be more probable he mean the latter 3. This rule of faith and manners contained in the Scripture is unchangeable and ever to remain as that to which all men in all ages to the end of the world ought to make themselves conform for the word rendred walk in the original is in the future tense as relating to all time As many as shall walk according to this rule 4. So accurate and orderly is this rule in it self Psal. 119. 96. So ignorant are we of it in many particulars relating both to faith and manners Psal. 119. 18. And so many and subtil are those tentations which Satan setteth on foot to make us transgresse and flight this rule Eph. 6. -11. that there is great necessity of circumspection accuracy and attention unto those who would rightly walk according to this rule for the word rendred walk signifieth to walk orderly attentively as Souldiers when they keep rank As many as walk according to this rule 5 Even those who walk according to this rule are not so much freed from sin and misery but they stand in need of mercy yea all their receipts do come in the way not of merit but of undeserved mercy for mercy relateth to sin misery and to them that walk according to this rule there is a promise not only of peace but also of mercy and of peace flowing from mercy Peace shall be upon them and mercy saith he 6. As tender walkers according to this rule may expect sufficient encouragement and reward even in this life and such as may counterballance all contrary discouragements and hardships which usually occur in that way So their encouragements are not from the world but from above descending from Heaven and therefore such as cannot be hindred by the malice of men for peace shall be upon them and mercy saith he the word rendred upon them is emphatick and importeth that those blessings fall down upon them from above 7. It is not sufficient for a Minister of Christ who would comfort and incourage weak Christians who are otherwise apt to be discouraged through multitude of tentations in their Christian course Heb. 12. 12. that he find out and apply such precious Promises as are pertinent to their case but he must also endeavour their satisfaction in this that they are in the number of those to whom such promises do belong and who with God's allowance may lay hold upon them and draw out that comfort which is contained in them otherwise the discouraged person will look upon it as presumption to apply any of those precious Promises Psal. 77. -2. though otherwise he most gladly would for the Apostle sheweth that those who walk according to this rule and to whom he promiseth peace and mercy are the Israel of God to whom such Promises were made and do appertain And upon the Israel of God saith he Vers. 17. From henceforth let no man trouble me for I bear in my body the marks of the Lord Jesus THe Apostle having now sufficiently vindicated his Doctrine and justified his practice especially from those calumnies which were spread of him as if he had preached Circumcision chap. 5. 11. doth here by his Apostolical Authority discharge any whomsoever to occasion further trouble to him or unnecessary diversions from the great work of the Gospel whether by speaking against his Doctrine or by spreading or entertaining calumnies and slanders of him especially that formerly spoken of and this because the manifold sufferings which he had endured from the Jews
Jesus Christ the Son of God by nature Unto the adoption of children by Jesus Christ. 5. That any of those who are children of wrath by nature are advanced to that excellent dignity of being Children by adoption to the most High and of enjoying all the fore-mentioned priviledges of children it is through Jesus Christ the Mediator in so far as He having purchased Heaven the inheritance of children by His own merit He hath absolute right and title unto it to bestow it upon whom He pleaseth Mat. 28. 18. And having united the Elect by faith unto Himself and thereby given them a right and interest in Himself they not only become the sons of God Joh. 1. 12. but are made heirs and co-heirs with Christ Rom. 8. 17. and so do enjoy a right to the heavenly inheritance through Him for saith he having predestinated us unto the adoption of children by Jesus Christ. 6. As God hath in His eternal decree of Election firmly resolved and determined to bestow this high priviledge of Adoption upon the Elect both begun Adoption here and compleat Adoption or the actual installing of them in Glory hereafter and by consequence did decree to give them saving Faith also seing Adoption floweth from it and dependeth upon it Joh. 1. 12. So whomsoever He hath decreed to lift up to this high dignity of sons He hath decreed also to renew their nature and to make them holy that so their carriage may be suitable to their state and priviledges for saith Paul ver 4. He hath chosen us that we should be holy and here having predestinated us unto the adoption of children 7. All was in God Himself and nothing without Himself which moved Him to elect and choose those whom He did set His love upon so that neither fore-seen works or the right use of natural parts Eph. 2. 10. nor fore-seen faith Act. 13. 48. nor yet the merit of Christ 1 Joh. 4. 9. nor outward respects such as nobility wisdom riches 1 Cor. 1. 26. yea nothing present or to come in heaven or earth did move Him to choose any or one more than another for saith he God predestinated us in Himself whereby are excluded all causes moving God to this act without Himself 8. God hath absolute power and soveraign right to dispose as He will of all His creatures even of reasonable creatures and this not only in their temporary but also in their eternal concernments which soveraign will of His is the supream sinlesse cause why God did elect some to glory yea and why He did passe by others Rom. 9. 18. for the Apostle condescending upon the reason why God did design some for grace here and glory hereafter doth pitch upon this soveraign will of His According to the good pleasure of His will 9. The Lord God hath sweetly tempered His absolute dominion and soveraign will with rich favour and condescendency towards those whom He did elect His will to them was good-pleasure and good-will In so far as when He might have fitted them for destruction as He did the reprobate Rom. 9. 22. or never have given them a being or but the being of beasts to be annihilated after death or have drawn out their life to all eternity upon earth allowing them some tolerable contentment there every one whereof would have been a favor being compared with the state of damned reprobates yet His good-will hath beeâ— a better will to them whereby He hath decreed to give unto them a rational being with a short Lease of a miserable life here and endlesse joys and pleasures at His right hand for evermore 1 Thess. 4. 17. for saith the Apostle He hath predestinated us not simply according to His will but according to the good pleasure of His will Vers. 5 To the praise of the glory of His Grace wherein He hath made us accepted in the Beloved THe Apostle having already described the decree of Election from two of those ends which God proposed unto Himself to be brought about by it to wit the sanctification ver 4. and glorification of the Elect ver 5. doth here in further pursuance of the former scope mentioned upon ver 3. first further describe this decree from a third and supream end which God therein designed most which is That as His grace or freedom of His love toward the Elect is glorious and praise-worthy in it self and therefore called the glory of His Grace or His glorious Grace according to the custom of the Hebrew language So it might be acknowledged to be such and set forth as such especially by the Elect themselves And secondly That he may clear how deservedly this Grace ought to be praised having already showen that it was the fountain-cause of our Election before time ver 5. he doth now declare that this same grace and good-will in God is the only cause why God doth in time manifest that His eternal love in the effects thereof by making the Elect lovely and fit to be accepted of by God as fâ—iends through Jesus Christ the beloved and by accepting them both in their persons and actions and being reconciled to them accordingly for the word signifieth both to make accepted and to accept Doct. 1. That grace free-favour and good-will which God doth manifest in saving of lost sinners is altogether glorious as having many and singular excellencies in it It is an ancient grace ver 4. most free Hos. 14. 4. omnipotent Joh. 12. 32. and a most liberal grace Psal. 84. 11. and therefore a grace so glorious that no created understanding can conceive much lesse tongue can expresse those marvellous ravishing and transcendent excellencies which are in it Eph. 3. 19. for he calleth it the glory of his grace or his glorious grace 2. It is the duty of all the Elect to praise admire and highly to esteem of this glorious grace and to testifie this their high esteem of it both by word and work in the whole strain of their life and conversation This grace being so glorious and praise-worthy in it self so rich and beneficial towards us and this duty of praise being all which we can bestow Psal. 116. 12 13. and God doth call for from us in way of thankfulnesse for this His glorious grace Psal. 50. 15. for seing God in Election did propound to Himself the up-stirring of the Elect to praise the glory of his grace it must needs be their duty to praise it 3. This eternal decree of Election and Predestination is so contrived that when it is made known matter of praise to God's glorious grace is abundantly manifested in it for its rise is of grace preventing all actual or fore-seen worth in those who are elected See ver 4. doct 6. and all the midses whereby the execution of this decree is carried-on to its utmost period are also of grace See ver 5. doct 1. So that all-alongs it breatheth grace and nothing but grace for He did choose us to the praise of the
and freedom through vertue of that price Thirdly he sheweth the impulsive cause which moved God to bestow such a benefit even the riches of that same grace and free-favour in God formerly spoken of By all which he carrieth on his main scope which is to confirm those Ephesians that salvation and all the steps leading to it do flow from God's free-grace in Christ. Doct. 1. All men the Elect themselves not being excepted are by nature under slavery and bondage to sin Joh. 8. 34. Satan Eph. 2. 2. and to God's wrath Joh. 3. 36. for redemption presupposeth bondage In whom we have redemption 2. There was no delivery to be had from this bondage by prayer and intreaty nor by exchange of prisoners as in wars nor yet by strong hand and meer force but by paying of a price not to Satan who detaineth the Elect in slavery as a rigid Tyrant or mercilesse Jaylor from whom they are delivered by force Heb. 2. -14. but to God Eph. 2. 2. whose justice was wronged by the sins of the Elect and therefore behoved to be satisfied for redemption according to the force of the original word is a delivery by ransom and price 3. Jesus Christ is that Person by whom we have redemption from the fore-mentioned slavery this work by the counsel of the whole Trinity being put over upon Him as one who not only had right both of property to redeem the Elect being His creatures Heb. 1. 10. and of kinred Lev. 25. 48. as being our brother and of the same nature with us Heb. 2 14 but was also fitted to be our Redeemer a price to wit His humane nature being put in his hands to lay down Heb. 10. -5. and was able to redeem as being also God whereby His sufferings as man became a ransom of infinit value Act. 20. -28. for by saying In whom or in Christ we have redemption he saith that we have it by Him 4. We have this redemption not only by Christ but also in him which holdeth also in forgivenesse of sins He being the common store-house wherein the Elect have all their spiritual blessings treasured up even before they take their spiritual being from Him or get those blessings actually applied unto them as Adam's posterity have their original guiltinesse whence all actual transgressions flow treasured up in Him before they take their natural being from Him Rom. 5. 12. As also because this redemption and the fruits of it are not actually applied to the Elect until they be in Christ and by faith united to Him Joh. 3. 36. for saith he In whom meaning Christ we have redemption and forgivenesse of sins 5. The wrong done to infinit justice by our sin was so great that nothing performed by Christ could be a sufficient ransom in order to our redemption except he had crowned all his other actions and sufferings by laying down his life and undergoing a bloudy and violent death for We have redemption through his bloud to wit not as excluding his former obedience Rom. 5. 18 19. nor yet his other sufferings especially his soul-sufferings Isa. 53. 10. but as being the head-stone and compleating of all Joh. 19. 30. Doct. 6. Sin is a debt as being a wrong done against God obliging the sinner to repair God in his honour or otherwayes to underly the wrath of a provoked God for ever Rom. 6. 23 for the word forgivenesse in the Original and as it is used in Scripture is taken from those who are loosed out of a prison for debt The forgivenesse of sins 7. There is no delivery from this debt of sin and obligation to wrath because of sin but by pardon and forgivenesse It is an infinit debt and so cannot be satisfied by finit creatures for thus doth Paul expresse the way how the debt is removed even by forgivenesse of sins 8. Though the guilt of sin be removed by forgivenesse and therefore freely as to us yet that sin might be thus freely forgiven with the good leave of provoked justice forgivenesse of sin was purchased at a dear rate by Christ for as we have redemption through his bloud so also forgivenesse of sins 9. Jesus Christ hath this rich treasure of forgivenesse of sins which he hath bought by his bloud laid up in himself so that whensoever a sinner sensible of this weighty debt doth lay hold upon Christ by faith and is thereby ingraffed in Him his sins are freely pardoned and his debt remitted for In him saith he we have forgivenesse of sins 10. As that grace favour and good-will which God manifested in the salvation of sinners is a rich copious and abundant grace so nothing argueth the riches of this grace more than that from it do flow such excellent effects as the giving of Christ the Son of God to redeem slaves and rebels together with forgivenesse of sins they being infinit wrongs and there being many of them in every pardoned sinner Psal. 19. 12. And those not only ordinary infirmities but sometimes also heinous transgressions Psal. 51. 14. and yet free-grace pardoneth all and this not only in one but in all Believers in all ages and doth yet remain as full and overflowing in God to pardon self-condemned sinners as ever all which doth argue no lesse than a copious rich and abundant grace for the Apostle speaking of grace with relation to those two redemption and forgiveness which flow from it he calleth it a rich grace According to the riches of his grace saith he Vers. 8. Wherein the hath abounded toward us in all wisdom and prudence THe Apostle doth thirdly speak of those spirituall blessings which were prepared in Election and purchased in that excellent work of Redemption as they are conveyed and applyed unto the Elect in their effectual calling whereby he carryeth-on his fore-mentioned scope in shewing That as God did give evident proofs of his free-grace and favour in all the former steps tending to salvation so he had manifested the abundant riches of his grace in the effectual calling of those Ephesians in so far as his eternal love which was before alwayes hid in a decree did no longer contain it self but overflowed in its effects towards them or in them as the word may be rendred which effects wrought by Gods grace in them he sheweth to be all wisdom and prudence under which are comprehended all the saving graces of God's Spirit in Believers if we take as we safely may take wisdom for the saving knowledge of divine mysteries and of such religious truths as are only to be believed and fall not under practice And prudence for that grace and vertue whereby we know our respective duties both to God and man and our actions and practices are ruled and ordered according to the prescript of God's Word for so the words are taken Col. 1. -9. Doct. 1. Whosoever are elected from eternity and for whomsoever Christ did give a ransom to provoked justice in the fulnesse of time all such in
own House and Family which is the Church to whom He dispenseth and distributeth all her mercies comforts and crosses with no lesse yea with infinitly greater care wisdom and foresight than any man doth care provide for and govern his own family So among other things He dispenseth and ordereth times and seasons for his Church as not only having fixed in his eternal counsel the general periods of the Churches time how long the Church should be in her state of infancy how long under the bondage of the Law and how long she shall continue in her more grown and perfect age under the Gospel but also the time and season for bestowing of particular mercies and inflicting corrections and chastisements for the word rendred dispensation signifieth the way of administrating the affairs of the family by the master thereof and the times come under those things which are administrated by God That in the dispensation of the fulnesse of times 7. As every time chosen of God for bestowing of any mercy is the full and fittest time for his bestowing of it So the time of Christ's incarnation is in a speciall manner the full time and fulnesse of time and that not only because it was that full time which God had appointed in his decree and for reasons known to his own unsearchable wisdom condescended upon as the most fitting time for that great work but also because all the fore-going prophecies promises and types of the Messias were fulfilled in those times Luke 24. 27. and the will of God concerning man's salvation was then and not till then fully revealed Heb. 1. 2. for the Apostle calleth those times the fulnesse of times That in the dispensation of the fulness of times 8. Though the benefits purchased by Christ and particularly that of effectuall calling and gathering together unto God those whom sin did separate from Him be intended for and accordingly doth light only upon few Mat. 7. 14. Yet the Gospel and Promise by which Christ and the benefits purchased by Him are revealed is drawn up in the most comprehensive expressions And this of purpose that none may hereby be excluded from laying hold upon that gracious offer but such as do exclude themselves Joh. 5. 40. for saith he That he might gather together in one all things both which are in heaven and which are on earth by which broad expressions are meaned only the Elect for there is an universality and world even of those 2 Cor. 5. 19. and not all the creatures not Devils or Reprobates Joh. 17. 9. yea to speak properly not yet the elect Angels who being never separated from God by sin cannot be gathered to him by Christ though they may improperly and in some respects be said to be so to wit because of those advantages which they have by Christ as that they are now most perfectly and inseparably united with God without hazard of being separated from Him Mat. 18. 10. and have attained the knowledge of that wonderfull plot of Man's Salvation through Jesus Christ which was a mysterie even to them Eph. 3. 10. and a greater measure of joy than formerly they had upon Christ's converting and saving of lost sinners Luke 15. 7 10. Doct. 9 All who belong to God's purpose of Election and who are or shall be gathered together in Christ are either in heaven or earth Paul knew no purgatory or third place for the souls of the Elect to go unto after death to endure the temporal punishment due to their sin for he divideth those all things which were to be gathered into things in heaven and things on earth 10. There is an union betwixt the Saints departed now in heaven and those who are yet alive upon the earth so as they make up one mystical body under one head Christ to whom the Saints departed are united though not by faith 1 Cor. 13. 10. yet by sense as we are united to Him by faith and as they are united to Christ so also one to another and to us by love for charity never faileth 1 Cor. 13. 8. from which union there floweth a communion betwixt them and us whereby they do pray for the Church in general Rev. 6. 10. though not for the particular conditions and persons of men upon earth whereof they are ignorant Isa. 63. 16. and the Godly upon earth do in heart and affection converse with them in heaven Philip. 3. 20. desiring continually to be dissolved and to be with Christ Philip. 1. 23. though they are not to pray unto them or give them religious worship Rev. 19. 10. for saith he That in the dispensation of the fulnesse of times he might gather together in one things in heaven and things on earth 11. Jesus Christ is that person in and by whom we are gathered together unto God by faith in Him and to the Angels and also among our selves by the grace of love He having united the two dissentient parties God and man in His own Person Mat. 1. -23. and having satisfied justice for that wrong which caused the rent Isa. 53. 5. and working in us by His Spirit those graces of faith and love whereby we are made one with God and among our selves Act. 5. 31. and having by His death taken away that wall of partition and enimity which was betwixt Jew and Gentile Eph. 2. 14 15 16. it being also necessary that we be in Him by faith before we be united to God through Him for the Apostle is so much delighted with this Truth himself and would so gladly have it well known believed by others that he doth inculcate it twice in this one vers That he might gather together all things in Christ and again even in Him Vers. 11. In whom also we have obtained an inheritance being predestinated according to the purpose of Him who worketh all things after the counsel of his own will 12. That we should be to the praise of his glory who first trusted in Christ. THe Apostle having hitherto spoken of all the Elect in general doth now make application of the former doctrine first to the Jews and next to the Gentiles and hereby he doth yet further and thirdly inforce the fore-mentioned scope while he sheweth in effect that the prerogative of the Jews above the Gentiles made not grace the lesse free to them and that nothing which the Gentiles could pretend to beyond the Jews made it lesse free to them either And first he applyeth it unto the Jews whereof Paul was one and therefore he speaketh of them in the first person We. And first he sheweth that they to wit Believers among them as is explained ver -12. had in Christ and by vertue of His merit and intercession obtained an inheritance to wit of Heaven and Glory Col. 1. 12. and by consequence all the fore-mentioned blessings which lead to it and this not from their own merit or free choice but freely and as it were by lot wherein least of man is seen
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
is among you he could not say positively that all of them had faith but faith was among them 6. Saving faith is an excellent fruit of the Gospel preached among a People without which the Word cannot profit Heb. 4. 2. and by which we are united to Christ and have right to all the spiritual blessings purchased by Christ who is the chief object of faith whom it doth apprehend as He is offered in the Promise for Paul doth mention their faith in Jesus Christ as an excellent praise-worthy fruit of the Gospel for which he blesseth God After I heard of your faith in Jesus Christ saith he 7. The grace of love to our neighbour with the duties thereof flowing from love to God in the first place 1 Joh. 4. 12. is an excellent praise-worthy fruit of the Gospel preached among a People especially when the Saints have most of this love as resembling God most And when their love is laid forth upon Saints as they are Saints and for the reality or appearance of God in them and not for other by-respects only or mainly and in a word when it is extended unto all Saints for Paul doth mention their love to the Saints and to all Saints as another excellent praise-worthy fruit of the Gospel for which he blesseth God After I heard of your love unto all the Saints 8. As the graces of faith in Christ and love to the Saints are alwayes conjoyned they being in a manner the two legs of a Christian without any one whereof he cannot walk and the other is but dead and withered I am 2. 17. so faith in its exercise hath the precedency of love faith being the fountain from which the streams of love do flow in so far as faith laying hold upon God's love in Christ inflameth the heart with love to God which love to God consisteth in keeping of His Commandments 1 Joh. 5. 3. and the chief of God's Commands next unto love to Himself is that we love our brother 1 Joh. 4. 21. for the Apostle here as elsewhere Col. 1. 4. 1 Thess. 1. 4. conjoyneth these two graces and giveth faith the precedency After I heard of your faith in Christ Jesus and love to all the Saints From Vers. 16. Learn 1. As the duties both of thanksgiving and prayer ought to be made conscience of by Christians so the practice of these two duties do well together for each of them doth contribute for the help of another in so far as thanksgiving to God for favours received doth notably tend to suppresse that fretting quarrelling impatient humour which often venteth it self against God in our prayers Psal. 77. 7. compared with 10 11. and the exercise of prayer doth elevate the heart somewhat towards God and so in some measure warm the affections with love to God Psal. 25. 1. and thus disposeth much for the duty of thanksgiving for the Apostle maketh conscience of both those duties and that joyntly I cease not to give thanks in my prayers 2. It is not sufficient for Christians once to begin well and break off fair in the practice of those duties but they must continue in them there being always abiding reasons both for thanksgiving and prayer and when there is a lazy falling off from the practice of them for a time it is usually found a task of greater difficulty to begin of new than it was at first for the Apostle saith I cease not to give thanks in my prayers he ceased not to wit so far as his other necessary imployments and duties of his calling did permit for what we do frequently and alwayes when occasion offereth we are said to do it without ceasing 3. The Ministers of Jesus Christ especially ought not to be puffed up with any successe which the Lord is pleased to give unto their labours or sacrifice to their own drag or net Gal. 6. 13. but would ascribe the praise thereof to God who alone maketh His People to profit Isa. 48. 17. for Paul hearing of their faith and love ceased not to give thanks for them to God 4. As it is the duty of one Christian to pray for another and especially of a Minister for his Flock So our prayers for others will avail little except we be daily making conscience of praying to God for our selves for saith Paul I make mention of you in my prayers he had his own ordinary prayers for himself wherein he did remember them 5. As to the occasion of his praying for them see upon Col. 1. 9. doct 1. Vers. 17. That the God of our Lord Jesus Christ the Father of glory may give unto you the Spirit of wisdom and revelation in the knowledge of Him 18. The eyes of your understanding being enlightened THe Apostle in the second place giveth a short sum of his prayer unto God for them And first he describeth God the Father unto whom he prayeth to be the God of our Lord Jesus Christ to wit as Christ is man Psal. 22. 10. as He is our Mediator Psal. 40. 8. and with relation to that Covenant of Redemption betwixt God and Christ as mediator Heb. 2. 13. And the Father of glory so called because He is in His own nature infinitly glorious Psal. 145. 5. the fountain of the whole Godhead and all the divine Attributes in the Son Psal. 2. 7. and holy Ghost Joh. 14. 26. for glory is sometimes taken for the Godhead and divine Attributes Joh. 2. 11. and because He is the first cause of all that glory which is in any of the creatures Psal. 8. 5. And lastly He is the object of all glory to whom all glory is due from the creatures Psal. 19. 1. Secondly he sheweth what he sought in prayer even wisdom or a further encrease of that wisdom and saving knowledge of divine mysteries whereof the Spirit of God is the author mentioned ver 8. together with a clearer insight in Scripture where those mysteries are revealed by the same Spirit Which wisdom he sheweth doth mainly consist in the saving believing and operative knowledge of Him that is of Jesus Christ ver 17. And having more clearly expressed what he meaneth by this Spirit of wisdom even the removing of the natural blindnesse of their understandings and enduing them with a clear discerning in the things of God ver 17 he doth illustrate it further from those ends for the attainment whereof he would have this wisdom bestowed as shall be cleared afterwards Hence Learn 1. The more painfull and laborious that others whether Ministers parents friends or neighbours are for bringing about our salvation and spiritual good we ought to be so much the more excited to painfulnesse and diligence about the same thing our selves else their pains will not only do us no good but also much hurt the Lord usually judicially plaguing the man whom every one would have doing well only himself will not for the Apostle sheweth that he prayed and what he prayed for from God unto them not
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
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
34. and 32. 39 40. but also shall have no advocate to plead for them Matth. 7. 23. are bound to fulfill the whole Law else they can never be saved Gal. 5. 3. and have no strength allowed upon them for the fulfilling of it but their own for they are without Christ must stand and fall at Gods tribunall according to that dreadfull and terrible sentence of the Covenant of works Gal. 3. 10. yea it shall go worse with them in the great day than with those who never heard the Gospel Matth. 11. 22. So that the case of such is most miserable for the Apostle maketh this the third branch of their misery even that they were strangers from the Covenants of promise without all title or interest either to the outward priviledges or saving blessings of that Covenant 9. As those who are without the offer of Christ in the Gospel without the bounds of the visible Church and the external bond of the Covenant of grace are in a case altogether hopelesse their salvation being in an ordinary way altogether impossible So all unregenerate men even those who are within the Church and have no real interest in Christ or the saving benefits of the Covenant of grace by the grace of faith and have no union or communion with the invisible Church of sound Believers all such are destituted of the true and saving grace of hope for heaven and salvation and those other good things promised in the Word even that hope which is grounded upon the Word Psal. 119. 49. and the mercies of God Psal. 147. 11. and not upon our own performances Matth. 7. 22. and beareth up the heart under all discouragements Psal. 119. 81. yea and setteth the man who hath it upon the task of purifying his own heart 1 Joh. 3. -3. All unregenerate men are destituted of this hope whatever false hopes blind confidence and daring presumption they may entertain in their hearts Deut 29. 19. for the Apostle having affirmed of those Ephesians that at that time they were without Christ c. he addeth they were also without hope that is their salvation was in an ordinary way hopelesse to wit as they were without the offer of Christ and the Doctrine of the Covenant and they were destitute of the grace of hope as being without actuall interest in Christ by faith c. and unregenerate having no hope 10. To be wholly destitute of this true and saving grace of hope is a most wofull dangerous and lamentable case for hereby men do live in continuall hazard of spirituall shipwrack being destitute of the anchor of their soul Heh 6. 19. hereby they are exposed to deadly blows from sin Satan and worldly discouragements being destitute of their helmet Eph. 6. 17. hereby they want a necessary spur and incitement to diligence in duties 1 Joh. 3. 3. yea and hereby they cannot choose but die either in stupid senslesnesse Job 21. 13. or in desperate diffidence Gen. 4. 13. for he maketh this the fourth branch of their misery that they had no hope which includeth mainly their wanting the grace of hope having no hope saith he 11. There is no knowledge of God as we ought or énjoying of Him except we know Him in Christ and come to Him by Christ for the Apostle maketh their being without Christ and their being without God to go together And without God in the world saith he 12. As not only profane avowed Atheists are without God but those also who do not know the true God and give not to Him that trust love fear and joy above what they give unto any other thing else and who do not labour to have Him made their own God So to be thus without God is a wofull sad and lamentable case even the head-stone of all that misery which any creature can be under for hereby God remaineth their enemy Col. 1. 21. All the creatures are against them Hos. 2. 18. and they themselves are under the drop of Gods eternall wrath and vengeance See ver -2. for the Apostle affirmeth here of those Ephesians that before their conversion they were without God though even then they had some knowledge of the true God Rom. 1. 19. and he mentioneth this in the last place as the sum and head-stone of all their misery even that they were without God in the world Vers. 13. But now in Christ Jesus ye who sometimes were far off are made nigh by the bloud of Christ. HEre beginneth the second branch of the second part of the Chapter wherein is set forth the present happy estate of those Ephesians together with the way how and by whom this happy lot was purchased for them And first he briefly propoundeth that blessed change which had befallen them in so far as they who were before afar off to wit from Christ His Church His Covenant saving hope and from God Himself not through local distance Act. 17. -27. but through want of saving interest union and communion with God with Christ and His Church by faith hope love or professed subjection to Gods Law and Ordinances as was explained ver 12. they even they were now made nigh to God to Christ and His Church in the same sense And withall he briefly sheweth not only the way how all things requisit to that blessed change were purchased for them to wit by the merit of Christ's death upon the Crosse which was the accomplishment of all His other sufferings and obedience Joh. 19. 30. but also how those things so purchased were actually bestowed upon them and applyed unto them to wit by their being in Christ and by vertue of their union with Him Now as their distance and severall pieces of their former misery did belong unto them in two respects First as they were without the visible Church Secondly as they were men unregenerate in which respect their misery was common to them with all the unregenerate whether without or within the Church as was cleared ver 12. So what is here and in the verses following spoken of their delivery and present happy state is in many things at least applicable not only to their inward state as being a great many of them truely regenerate justified and sanctified and therefore members of the invisible Church of Believers but also by proportion to their outward state as being members of Christs visible Church whereby they enjoyed many rich priviledges See ver 12. Doct. 5. And those also purchased by Christ Eph. 4. 8. 11. and conveyed to the visible Church and every Church-member by reason of their visible and political union with him Job 15. 2. neither is Scripture hereby rendred ambiguous or doubtsome as signifying two diverse things for whether we look to the priviledges of true Believers or of visible Church-members the priviledges of the latter being the enjoyment of those blessings in the offer of the Gospel and a living under such means and ordinances by which God useth to convey those blessings
of old as now under the Gospel ver 5. and giveth a brief sum of this mysterie as to that part of it which was most controverted to wit the calling of the Gentiles to the free enjoyment of Gospel-priviledges ver 6. Next by shewing his call from God and authority to dispense this furniture where he taketh occasion to extol and magnifie his Office and the grace of God which called him to it from eight distinct considerations First from the gifts wherewith he was furnished to discharge it Secondly from the powerfull assistance of Gods Spirit which wrought in him and by him in the discharging of it ver 7. Thirdly from his own unworthinesse who was intrusted with it Fourthly from the excellency of the subject matter which he was to set forth even the unsearchable riches of Christ ver 8. Fifthly from the great benefit which by his conscientious discharging thereof was to accresce unto men even their more clear understanding of that mysterie ver 9. Sixthly from the same benefit which did thereby redound to the glorified Angels ver 10. Seventhly from the eternity of Gods purpose to intrust him in that office for bringing about the forementioned ends ver 11. And lastly from three excellent priviledges boldnesse accesse confidence whereof Believers did partake by the means of his Ministery as being thereby brought to Christ in whom they enjoyed all those ver 12. From all which grounds he dehorteth them from fainting notwithstanding of his present sad sufferings in discharging so honourable an employment ver 13. In the second part of the Chapter he doth indirectly incite them to persevere and make progresse in the experimentall knowledge of and in communion with Christ by giving a sum of his fervent prayers unto God for them to that purpose The occasion of which prayer is ver 1. his gesture in prayer and to whom he did pray to wit God described from his relation to Christ and the Church are ver 14. 15. The particulars prayed for are 1. Their strengthening in the inward man by the Spirit ver 16. 2. Christs inhabiting their heart by faith ver 17 3. Their experimentall knowledge and comprehension of Christs boundlesse love flowing from their firm adhering to the love of God in Christ by faith ver -17 18 19 4. Their full replenishing with the perfection of all graces in glory ver -19. The conclusion of his prayer containeth a description of God taken from His almighty power to do above our petitions and conceptions ver 20. and a thanksgiving unto God so described and upon that ground ver 21. Vers. 1. FOr this cause I Paul the prisoner of Jesus Christ for you Gentiles THis verse belongeth to the purpose contained in the second part of the Chapter which being begun here is interrupted untill ver 14. The reason whereof shall be shown ver 2. In the mean time he doth here declare the occasion of his following prayer to God on their behalf to have been even that which he hath but presently spoken concerning them to wit their being already builded upon Christ by faith together with all true Believers for the words for this cause relate to the close of the preceeding Chapter And withall that his praying to God so fervently for them may have the more weight in order to their up-stirring to endeavour after that which he prayeth for he describeth himself who is to pray for them from his present captivity and bonds under which he was at Rome for the truth of Christ and for the behoof and edification of the Gentiles of whom these Ephesians were a part for Paul being intrusted in a peculiar manner to be the Apostle and Doctor of the Gentiles 1 Tim. 2. 7. it followeth that all his sufferings in discharge of that trust were for their sake Besides that the nearest cause of his sufferings from the Jews his chief adversaries was his carrying of the Gospel unto the Gentiles Act. 22 21 22. Doct. 1. The pains of Ministers with and for the Lords people are so far from being at an end when people are brought to Christ and built upon Him by faith that even their being brought this length doth lay a new tye upon their Ministers both to deal with God on their behalf and to labour with themselves so much the more earnestly that not only they do not losse those things which are already wrought 2 Joh. ver 8. but also they may make progresse answerable vnto their fair beginnings lest otherwise they mar their own comfort Psal. 51. 12. make the name of God to be evil spoken of 2 Sam. 12. 14. and thereby draw down sore corrections upon themselves 2 Sam. 12. 10. for the Apostle his praying so fervently upon their behalf and thereby stirring them up to endeavour after that themselves which he did pray for was occasioned by their being built upon Christ for an habitation unto God for this cause saith he I Paul do bow my knees as it followeth ver 14. which closeth up the sentence begun here 2. Such powerfull influence hath God upon hearts that He can make those who for the time are cruel persecuters of truth prove afterwards famous Martyrs and sufferers for it for Paul was once a bloudy persecuter Gal. 1. -13. but is now a famous sufferer I Paul the prisoner saith he or as it is in the Original that prisoner implying he was no ordinary but a noted sufferer his sufferings being in a manner singular 2 Cor. 11. 23 c. 3. Sufferings for Christ and truth are so far from being cause of just reproach to those who suffer from others or from being matter of shame and blushing to themselves That they are rather a glory unto them yea and sometimes will be gloried in by them as that wherein their chiefest honour standeth for Paul after the example of Kings and Nobles who design themselves by their most honourable stiles doth in place of all take this one of a prisoner for Truth unto himself I Paul the prisoner of Jesus Christ. 4. So far ought people be from stumbling at truth because of the oppressed and suffering lot of those who preach it that even their sufferings for truth should make their pains the more acceptable and adde a weight unto the Word of truth in their mouth for Paul describeth himself from his present suffering lot that both his person and pains might have the more weight and efficacy with them I Paul the prisoner of Jesus Christ. 5. The Lord doth sometimes give so far way to the rage of persecuters as that the choisest instruments for carrying on His work may be for a season restrained in their liberty and so laid aside as uselesse even in a time when there is greatest need of their pains and diligence for Paul an eminent instrument 1 Corinth 15. 10. was at such a time cast in prison I Paul the prisoner of Jesus Christ. 6. No afflictions or sufferings do loose a Pastor from his duty
in dispensing grace and salvation now in a way diverse from what He did formerly any should suspect that therefore God had altered His purpose he sheweth here all this had come to passe according to His eternal purpose 4. As it is but small comfort unto a Minister that he is intrusted to carry unto others an excellent message and glad tydings of the plot and draught of mans salvation surely grounded upon Gods purpose and infallibly executed by Christ in all its steps except he make application and take a share of those glad tydings unto himself So the way for either Pastor or People to apply the Gospel and all those rich treasures of spiritual blessings contained in it unto themselves is by taking hold upon Christ and pleading a well-grounded interest in Him as theirs for if Christ be ours all things are ours Rom 8. 32. Hence is it that Paul having magnified his Ministery and Message doth make application of those precious things which he was intrusted with unto himself by pleading an interest in Christ as his while he calleth Him Jesus Christ our Lord. Vers. 12. In whom we have boldnesse and accesse with confidence by the faith of Him HE doth magnifie his Office eighthly from three excellent priviledges whereof Believers among them some in a greater some in a lesser measure some at one time some at another did partake by the means of his Ministery as being thereby brought to Christ in whom they enjoyed all these 1. Boldnesse or liberty to speak all their mind freely as the original word doth bear whereby as it is distinguished from the other two is meaned that holy freedom and boldnesse which is in reconciled souls to speak their whole heart to God both in the duty of prayer and thanksgiving and is opposed to misbelief terror of conscience or to whatsoever doth straiten the heart or stop the mouth in discharging these duties 2. Accesse to wit unto God See chap. 2. 18. which is larger than the former as comprehending freedom and liberty of spirit in reconciled souls to exercise all their saving graces in the exercise whereof communion with God doth consist 3. Confidence or a well-grounded perswasion that both our persons and performances are accepted of God All which priviledges he sheweth were enjoyed by them by vertue of their being in Christ of whom he spoke ver 11. and by the exercise of faith relying upon Him Doct. 1. Whatsoever worldly disadvantage may follow upon the preaching of the Gospel unto a People Matth. 10. 34 35. yet those excellent and spiritual priviledges which are conveyed thereby unto them who receive the Gospel may and ought sufficiently commend the Ministery of it unto all for Paul doth here commend his Office from these spiritual fruits which were enjoyed by it as their being in Christ in whom they had boldnesse and accesse with confidence 2. And more particularly liberty and freedom to speak our heart to God in all our concernments and accesse to God or fellowship with Him in the exercise of all our graces all obstructions arising either from the apprehension of Gods terror and our own guiltinesse or from our inability backwardnesse of spirit to good or from those impediments which the devil the world or our own hearts do create and cast in our way being removed Those I say together with confidence and a well-grounded perswasion that both our persons and duties are accepted of by God may and will abundantly serve to commend the Ministery of the Gospel unto those who have found it accompanied with such effects to their own hearts whatever other troubles they may be under for their receiving of it for the Apostle commendeth his Ministery from their enjoying of those priviledges in particular by the means thereof In whom we have boldnesse c. 3. The more a Christian doth find his heart enlarged and his tongue loosed to speak unto God in the duties of prayer and praise he will find the more of accesse unto and of fellowship with God in the exercise of all His saving graces and the more a man be restrained of liberty in those duties he will readily find himself the more restrained from the exercise of faith hope patience humility meeknesse or any other of His saving graces for the Apostle conjoyneth boldnesse or liberty in prayer and praises with accesse or freedom of spirit to approach unto God in the exercise of saving graces In whom we have boldness and access 4. A well-grounded perswasion of our acceptation with God both as to our persons and actions doth serve exceedingly to furnish the heart with boldnesse in prayer and with familiar accesse unto and fellowship with God in so far as a great many of those obstructions which 〈◊〉 boldnesse and accesse do arise from diffidence misbelieving doubts or ignorance whether God accepteth of us or not Rom. 10. 14. for the Apostle speaketh of confidence or of this well-grounded perswasion as having some influence upon the other two while he saith boldnesse and accesse with confidence 5. Those excellent priviledges of boldnesse accesse and confidence are not only purchased and conveyed unto sinners by Christ as was explained in the point of accesse chap. 2. ver 18. doct 2. but also they are enjoyed by none but such as are in Christ and united to Him by a lively and saving faith and all who are not so in Christ are estranged from spirituall liberty and boldnesse in prayer though they be never so much flowing in eloquence and discourse They are estranged also from accesse unto God being banished from His favour and presence Psal. 58. 3. and have no well-grounded confidence that God doth accept either of their persons or actions seing He is well-pleased only in Him Matth. 3. 17. for he saith In whom meaning Christ we have boldnesse and accesse with confidence They were first in Him 6. Faith in Jesus Christ whereby we receive Joh. 1. 12. and rest upon Him for salvation Isa. 50. 10. is one thing and confidence or perswasion of our acceptation with God is another the former being the cause root and fountain of the latter For Paul sheweth that confidence floweth from faith while he saith with confidence by the faith of Him or faith in Him See Gal. 2. 20. 7. As faith in Jesus Christ is that grace which uniteth us to Him So it not only goeth before our boldnesse accesse and confidence but also maketh way for and is the cause of those and therefore the more that faith is keeped in exercise there will be the more of liberty and boldnesse the more of accesse to God and nearnesse and the more of a well-grounded perswasion of our acceptation by God and confidence for he ascribeth their being in Christ their accesse boldnesse and confidence unto faith while he saith by the faith of Him Vers. 13. Wherefore I desire that ye faint not at my tribulations for you which is your glory THe Apostle having now sufficiently magnified
who honour Him 1 Sam. 2. 30. and giveth grace unto the humble Iam. 4. -6. for Paul did evidence such a frame of heart by bowing his knees when he prayed 7. Deep reverence of heart towards the sacred majesty of God in prayer may well consist with faith and confident approaching unto God as a reconciled father Both of them ought to be joyned together in prayer yea and both when they are sincere and not counterfeit do mutually strengthen and intend one another so that the more we put our trust in Him the more will our hearts fear and adore Him Psal. 130. 4. for the Apostle exercised not only reverence in his prayer as is already shown but also confidence while he taketh up God as the Father of our Lord Jesus Christ and of the whole family of Believers through Him 8. See further concerning this title given to God with relation to Christ upon chap. 1. ver 3. in the exposition and doct 2. and ver 17. doct 3 5 6. unto the Father of our Lord Jesus Christ. From Vers. 15. Learn 1. As there is but one Church universal comprehending all the Elect in all times and places whether in heaven or earth So all within the Church are of one kinred and linage descending of one common father for he designeth the Church to be one whole family in heaven and earth the word signifieth such a family as is the linage of one man 2. As this one Church is Gods family and houshold See chap. 2. ver 19. doct 8. So all the members of His Church and family are comprehended either in heaven or earth Scripture knoweth nothing of a purgatory or third place different from these for the Apostle sheweth this whole family is in heaven and earth and named of God 3. Those near relations under which God doth stand towards His Church are founded upon Jesus Christ and all the benefits flowing from such relations are conveyed unto the Church through Him without whom God is a consuming fire to sinners and in whom He is a reconciled father unto Believers for the Apostle looketh upon God first as He is the Father of our Lord Jesus Christ and next as He is the Father of all the Elect Of whom the whole family is named to wit His children Joh. 1. 12. and domesticks Eph. 2. 19. 4. The near relation which God hath to His Church and His Church to Him is sufficient ground and warrant for faith to rest upon Him and plead with Him for supply and furniture of all grace and of every thing needfull for shall not He provide for His own children who hath pronounced those among men to be worse than infidels who provide not for theirs 1 Tim. 5. 8. Hence the Apostle maketh this a ground of his confidence to be answered by God in what he sought in behalf of those Ephesians even Gods fatherly interest in them Of whom the whole family in heaven and earth is named Vers. 16. That he would grant you according to the riches of his glory to be strengthened with might by his Spirit in the inner man THe Apostle doth secondly particularize those petitions which he put up to God in his prayer and they are four The first whereof is in this verse to wit That God from the fountain of that in-exhaustible treasure of His divine attributes called His glory Exod. 33. 18. with 34. 6 7. and especially of His mercy and power which are set forth by the name and epithet of His glory or glorious Eph. 1. 6. Col. 1. 11. would furnish them with a daily increase of spirituall strength whereby they might resist the devil and all spirituall adversaries in their Christian course Chap. 6. 12. which strength was to be wrought by the holy Spirit in their inward man whereby as 2 Corinth 4. 16. is meaned the soul not simply in it self but as living the life of grace and those things which relate to that spiritual life as the outward man doth comprehend all those things belonging to a man's outward estate So in a word he prayeth that they may be strong and flourish in all things which relate to the spirituall estate of their eternal souls Doct. 1. From the Apostle his being able to give an after-account of what he prayed for see chap. 1. ver 17. doct 2. that he would grant unto you 2. Whatever strength or natural parts of body or mind men naturally have to compasse their effairs of this world Gen. 4. 20 21 22. yet they are wholly destitute of all spiritual strength and activity for compassing heaven and happinesse and for walking in the way of holinesse which leadeth to it for the Apostle findeth an inlack of this strength even in the converted Ephesians and therefore doth seek it from God unto them Much more must it be wholly wanting in those who are not yet converted That he would grant unto you to be strengthened in the inward man 3. Though there be a new principle of spirituall strength wrought in those who are renewed at their first conversion Jer. 31. 33. whereby the renewed heart being wrought upon by the Spirit of God doth really work that which is spiritually good Philip. 4. 13. Yet a constantly-renewed supply of grace and strength from the Spirit of God is necessary even to the renewed man whereby those seeds of grace already wrought in him may be upheld in their being Jer. 32. -40. preserved against the furious assaults of raging tentations Luk 22. 32. a 〈…〉 d and made to do that which is truely good Philip. 2. 13. and much more that hereby grace begun in conversion may be made to grow and advance towards perfection Philip. 1. 6. for the Apostle prayeth even for those converted Ephesians that they may be strengthened with might in the inward man 4. Such is the vanity lightnesse and inconstancie of our hearts in good Psal. 39. -5. our impotencie to resist tentations Matth. 26. 34. our pronenesse to turn from the wayes of God Gal. 5. 7. So strong so subtile so assiduous are our spirituall adversaries Eph. 6. 12. So many are those difficulties discouragements diversions and hinderances which we have to wrestle with and overcome in the way to heaven Act. 14. -22. that except we be underpropped and strengthened by Gods almighty power we cannot stand one moment and much lesse advance in our Christian course for therefore doth Paul pray that they might be strengthened with might in the inward man 5. Even the regenerate children of God in seeking increase of strength and of more grace from God must not if so they would obtain their suit plead from their merit or any good use they have made of their former grace seing upon a strict account it will be found that grace hath not been so improven by the best as it ought Isa. 64. 6 But they must seek what they so expect as a gift from God's free grace without any respect had to their own worth for the
Apostle while he seeketh increase of spirituall strength unto those converted Ephesians he prayeth that God would grant or give it as a gift for the word signifieth so much and that from the inexhaustible fountain of His glorious grace That He would grant unto you according to the riches of His glory not according to your worth 6. As all the attributes of God and especially His mercy and power are not onely altogether glorious because the glory of God is manifested unto the creatures in their severall wonderfull effects Psal. 19. 1 c. but are also infinite and without measure as being indefatigable in working wholly insuperable by any impediment or opposition whatsoever and inexhaustible by supplying any want in the creature So in making our approaches unto God for seeking any good and especially saving good it is most necessary that we lift our eyes above any thing that is ours whether our good or our evil and fasten them by faith upon that inexhaustible fountain of mercy and power in God whereby he is not only willing as mercifull but also able as omnipotent to bestow what ever we shall ask according to his will for the Apostle in seeking spirituall strength for those Ephesians doth look to the inexhaustible riches of Gods mercy and power called here His glory that He would grant according to the riches of His grace 7. It is the Spirit of God the third person in the blessed Trinity who taking up His place of abode in the truly regenerate 1 Joh. 4. 13. doth make it His work to renew their strength by upholding and actuating their graces and making them advance from strength to strength in despite of all imaginable difficulties neither is there any other strength or might whether naturall or acquired which can sufficiently furnish us to rancounter all those difficulties which are incident in our Christian course but that whereof the Spirit of God residing in us is the author and giver for he prayeth they may be strengthened with might in the inner man from the spirit 8. Though Christians are not to neglect their outward and bodily concernments 1 Tim. 5. 8. 23. yet the spirituall estate of their eternall souls is to be cared for most and so much as if it go well with that and if the soul be strengthened with might for carrying on the concernments thereof their outward concernments may trouble them the lesse and especially the care of Ministers should be employed about the inward and spirituall estate of their flock for Paul prayeth they may be strengthened in the inner man his care did run most upon that Vers. 17. That Christ may dwell in your hearts by faith HEre is the second petition of the Apostle's prayer wherein he seeketh that which is the cause of strengthning and corroboration by the Spirit spoken of ver 16. even that Jesus Christ by vertue of a continued act of lively faith in Him might be perpetually present in His Vertue Grace and Spirit working not only in their tougnes and brains but also and mainly in their hearts Doct. 1. That we may partake of any saving benefit purchased by Christ and particularly that we may be strengthened with might by the Spirit in the inner man for doing any thing that is spiritually good it is most necessary that we partake first of Christ Himself being most strictly united to Him and even as the members are to the head from which they receive sense and motion Christ giveth nothing of His purchase unto any but to whom He giveth Himself first 1 Joh. 5. 11 12. and to whomsoever He giveth Himself upon those He bestoweth all things Christ in us being the hope of glory Col. 1. 27. the fountain of life Gal. 2. 20. and of all things needfull 1 Job 4. 4. for Paul having prayed that they may be strengthened with might in the inner man subjoyneth the way and manner how this strength was to be conveyed unto them even by Christ's dwelling in their hearts by faith 2. There is a strict conjunction and near familiarity between Christ and Believers even such in some sort as is between an indweller and the house wherein he dwelleth whereby Jesus Christ God and Man in one person is present with the Believer not in His substance only as He is God for so He is every where Jer. 23. 24. nor in His substance at all as He is Man for so the heavens do contain Him Act. 3. 21. but by His gracious operation and speciall influence upon them whereby He quickeneth them Rom. 8. 10. ruleth them Act. 9. 6. and liveth in them Gal. 2. 20. for he prayeth that Christ may dwell in their hearts which petition is granted in behalf of all Believers seing he prayed in faith 3 Though Christ doth thus familiarly communicate Himself unto all Believers so as to dwell in them by His gracious presence yet not unto all alike but unto some in a larger measure than unto others according as He worketh more and more effectually in some than in others for though Christ did already dwell in those converted Ephesians chap. 2. 22. yet Paul doth pray that Christ may dwell in them which therefore must be understood of a greater measure and degree of His indwelling presence than formerly they had 4. Where Jesus Christ doth once take up His abode and dwelling in the heart there He remaineth constantly and flitteth not in so far as though sometimes He withholdeth that gracious influence of His which is necessary only to the wel-being flourishing and vigorous thriving of grace in the heart Cant. 5. 6. yet He never withdraweth that influence which is necessary to the being of grace and without which grace would utterly die and perish Psal. 73. 23. for the word rendered to dwell signifieth to take up a fixed and immovable habitation and differeth from another word very like unto it which signifieth to sojourn in a place only for a season 1 Pet. 1. 17. That Christ may dwell in your hearts 5. Though even the bodies of Believers be temples of the holy Ghost and consequently of Jesus Christ for Christ dwelleth in them by His Spirit 1 Cor. 6. 19. yet the heart will and affections of man are the chief place of His habitation wherein He resideth as in His strong citadel from which He commandeth the other faculties and members And without His presence there He cannot have any habitation in any part of the man elsewhere the tongue cannot receive Him by speaking nor the understanding by knowing nor the hand by external working except He be received in the heart from which proceed the issues of life Pro. 4. 23. for he prayeth that Christ may dwell in their hearts 6. Though Jesus Christ doth make His first entry unto and dwelleth in Believers by His Spirit 1 Joh. 4. 13. whereby He uniteth them to Himself quickeneth and ruleth them yea and worketh the grace of faith in them Joh. 6. 44. yet faith being so wrought the
of travellors and warriours upon earth though not for the state of triumphers and possessors in heaven They may attain to be compleat in Christ as not only possessing all things by faith and hope but being indued also with such a measure of the graces of God's Spirit as is requisit to bear them through against and make them gloriously victorious over the chiefest adversaries Col. 1. 11. Such a fulnesse is spoken of Rom. 15. 14. 1 Corinth 1. 5 7. and prayed-for here That ye may be filled 2. All the fulnesse and compleatnesse in grace attainable here is but an emptinesse being compared with that fulnesse in glory which shall be attained hereafter called here the fulnesse of God and is made mention of as the journey's end to be aspired unto and aimed at as a step far beyond any fulnesse which can be attained here for he saith that ye may be filled with or untill all the fulnesse of God where he implieth a twofold fulnesse the former attainable here by which we advance to that other fulnesse in glory which shall be enjoyed herafter 3. The desires and endeavours of Believers after Christ and Grace should not be easily satisfied nor stand at a stay for every attainment but ought to be inlarged and alwayes advancing towards a further measure than any thing already received even to that fulnesse of grace attainable here yea and the outmost measure of grace here is not to be rested upon as fully satisfying nor any thing else untill grace be fully compleated in glory hereafter for the Apostle not being satisfied with what he hath asked already doth here pray that they may be filled even untill all the fulnesse of God and hereby teacheth them to be satisfied with no lesse 4. The state of Believers in heaven shall be most glorious and blessed as being no lesse than first the enjoying of Gods immediate presence by sense not by faith or through the glasse of Ordinances which shall then be laid aside God Himself being all in all 1 Cor. 13. 12. And secondly the enjoying of His presence fully and so far as finit creatures can be capable of that which is infinit 1 Joh. 3. -2. for this is to be filled with the fulnesse of God which shall be attained in heaven Vers. 20. Now unto him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us THe Apostle lastly concludeth his prayers with an heavenly strain of thanksgiving to God whereby he laboureth indirectly at least to perswade them that he would be answered in those great and large petitions which he had put up to God for them seing he himself was so much perswaded of it that he breaketh forth in thanksgiving to God for it even as if all he sought had been already granted And therefore he doth labour to perswade them further by that apposit description which he giveth of God in the first part of this thanksgiving taken from God's infinit power whereby He is able not only to bestow moe things and greater than we can either expresse by seeking them in prayer or comprehend in our thoughts which are oftentimes larger than can be vented by expressions but also to bestow those greater things in a large and abundant measure And because this of God's power absolutely considered had been a weak ground for faith to lean upon seing He is able to do many things which He doth not Matth. 26. 53. therefore he giveth an instance or proof of this infinit power in what He had wrought in Believers already by converting quickening and carrying on the work of grace to some good length in them leaving unto them to gather hence that the same power would be forth-coming and applied unto work for them in time coming as the exigence of their case and state should require Doct. 1. As the duties of prayer and thanksgiving do mutually contribute for the help one of another See chap. 1. ver 16. doct 1. So we cannot ordinarily be fervent in prayer but of necessity our heart will sometimes break forth in thanksgiving to God among hands occasioned partly by those hopes of an answer which sometimes are in the very time of prayer suggested by God Psal. 6. 8. partly from the remembrance of mercies formerly bestowed which are called to mind in prayer as arguments to plead for our present suit Psal. 56. 12 13. and partly from that felt accesse to God enjoyed in prayer Psal. 57. 1 c. with His gracious presence and assistance communicated to the heart chiefly when we are discharging that duty Psal. 138. 3. for Paul having prayed fervently doth find his heart constrained to break forth in a song of praise Now unto him that is able be glory 2. As we ought not only to pray but also study what grounds of hope we may attain for coming speed in prayer So we should have such conceptions of God and expresse them to Himself by way of thanksgiving in prayer as may furnish our hearts with grounds of confidence that we shall be heard in what we seek for Paul in giving thanks to God describeth Him from this that He is able to do exceeding abundantly above all that we ask or think hereby giving them ground to believe that the former great things sought by him should be granted 3. We ought especially to establish our hearts in the faith of Gods omnipotency and power to bestow that which we seek as a main prop for confidence in prayer seing it is above all doubt that God will do whatever He is able for granting our petitions if we seek those things which He hath promised 1 Joh. 5. 14. and therefore usually the doubts of Believers concerning God's good-will to grant are but pretences to cover their shamefull and atheisticall doubting about His power for Paul to ground their confidence in expectation of an answer describeth God from His power whereby He is able to do exceeding abundantly above all that we ask or think 4. As our prayers would be well digested and diligent consideration had of those things we are to seek else our prayers are but lip labour of the grossest sort So our conceptions concerning things lawfull and necessary to be sought in prayer go oftentimes beyond our expressions Eeither we dare not expresse them they are so great Luk. 15. 18 19. or we cannot expresse them they are so many that expression is too narrow a vent or passage for them Rom. 8. -26. for he joyneth thinking or conceiving with asking and speaketh of it as being more capacious and comprehensive than our asking doth reach unto while he saith above all that we ask or think 5. So large is God in His bounty and so mercifull in His way of dealing with His people that He doth far outstripe not only their prayers but also their very conceptions and hopes in so far as when they obtain not all they ask even then they get above
and all the members thereof are but one body is a strong argument inforcing the duty of keeping peace and unity it being no lesse absurd and prodigious for Christians to bite and devour one another than if the members of one and the self-same natural body should rise up against tear and destroy one another for he inforceth the study of unity from this That there is one body 2. That any be a member of this one body it is necessary he have the Spirit of God residing in him whereby he may be quickened and acted either by the saving operations of that one Spirit otherwise he cannot be a member of the invisible body Rom. 8. 9 10. Or by His common gifts and operations otherwise a man come to age and understanding cannot be a member no not of the visible body 1 Cor. 12. â—1 for he maketh this one body and one Spirit of equal extent There is one body and one Spirit 3. That the whole Church and all the members thereof are animated and acted by one and the self-same Spirit of God is a strong motive to incite to the study of peace and unity seing divid lusts and practices are among those sins which grieve the Spirit See ver 30. 31. and that the difference of gifts and graces wrought in us by that one Spirit are given of purpose to make each member either usefull to another by that wherein it excelleth or indigent of the help of others in that wherein it cometh short and so to have the same care one of another 1 Cor. 12. from vers 14. to the end for he presseth unity from this that there is one Spirit 4. As an external call by the ministery of the Word and professed obedience thereto is sufficient to make a man a member of the visible body and to partake of the common operations of the Spirit So that any be of this mysticall invisible body and quickened and acted by the saving operations of this one Spirit it is necessary they be effectually called and actually translated out of their natural state to the state of grace for he maketh their being of this one body and having this one Spirit to be necessarily joyned with their calling to wit their being of the visible body and having the common operations of the Spirit with the external calling and their being of the invisible body and having the saving operations of the Spirit with the inward and effectuall calling Even as ye are called 5. Though effectual calling be a work of Gods Spirit there being none who comes to Christ except the Father draw him Joh. 6. 44. yet none is compleatly called untill he yeeld obedience to Gods call and being wrought upon by God doth actually work and concur with God for that end for what he called chap. 1. ver 18. Gods calling is here expressed to be their calling because then only are we called when we obey the call of God In one hope of your calling saith he 6. As those who are yet in nature not effectually called are in a hopelesse state having no right to heaven and happinesse and consequently no ground to hope for it how big soever they be otherwayes in their vain and groundlesse hopes Deut. 29. 19 20. So effectual calling doth open to the person'called a large door of well-grounded hope that whatever be his misery here yet he shall be perfectly blessed in the full enjoying of God for evermore hereafter for the called man only hath right to those rich promises 2 Pet. 1. 3 4. and God by calling him doth engage Himself to perform all that is promised to the called man according to his hope 1 Thess. 5. 23. with 24. for therefore are those glorious things hoped-for called the hope of our calling 7. The consideration of this that called Saints are all of them aiming at one and the self-same prize of their high calling and shall live together in glory should be a strong argument to make them live in peace and concord while they are here Their joynt aiming at one mark should make them of one mind and heart especially seing there is that in glory which will suffice all and their seeking of one thing needeth be no occasion of strife and emulation but rather of unity in heart mind and affection for why should they strive together who not only are brethren Gen. 13. 8. but also are heirs together of the grace of life 1 Pet. 3. 7. yea heirs with Christ Rom. 8. 17. and shall one day reign together in glory for he presseth their keeping unity from this that they were effectually called and heaven and glory hoped-for would suffice all and be enjoyed by all Even as ye are called in one hope of your calling Vers. 5. One Lord one faith one baptism IN this verse are other three of these unities which are also so many bonds of and incitements to that unity exhorted unto ver 3. First there is but one Lord which title though it belong to all the three Persons in the blessed Trinity by right of creation and accordingly is given to God under the name of Master Mal. 1. 6. yet seing the unity of the Spirit is spoken to ver 4. and of God the Father ver 6. therefore it ought in this place to be astricted to Christ the second Person to whom it is in a peculiar manner due by right of Redemption in so far as He hath redeemed the Elect from their naturall slavery and bondage under sin Satan and Gods wrath to be a peculiar people unto Himself 1 Pet. 1. 18 19. and hereby hath purchased a right to rule over them as Mediator Lord-depute and Administrator under the Father Philip. 2. 9 10 11. And He is said to be but one Lord there being none to whom either as partner or substitute He will communicate this His glory of dominion and lordship over His Church either in whole or in part 1 Pet. 5. 3. Secondly there is but one faith where by faith may be meaned the grace of faith for that is also one in respect of the author God Col. 2. 12. of the object which it apprehendeth the whole Word of God Act. 24. 14. and especially Christ and the promises Philip. 3. 9 Yet by faith is mainly here meaned the Doctrine of faith proponed by God to be believed as Gal. 1. 23. and this Doctrine is but one because though in the severall ages of the Church it was proponed diverse wayes and with considerable variation in some weighty circumstances Eph. 2. 14 15. yet in substance it hath been is and ever shall be the same Act. 15. 11. Heb. 13. 8. and from Christs coming in the flesh even to the end of the world it is to remain the same both for substance and circumstance Heb. 12. 27 28. and though there be different opinions in the Church about divine Truths revealed in the Scripture which occasioneth different faiths See ver 13. Yet there is only this one
of all the creatures Act. 17. 28 29. yet seing the Apostle is speaking of the union of the Church and of all the members thereof for urging whereof this consideration of one God and Father of all is used as an argument therefore it seemeth He is called God and Father with respect to those and chiefly to real Believers in the Church to whom He is God and Father in a peculiar way He is their God by entering a gracious Covenant with them whereof this is one article that He shall be their God Jer. 31. 33. that is all in Him shall be forthcoming for their good He is their Father also by receiving them into the number and by giving them a right unto all the priviledges of the sons of God Joh. 1. 12. Now though this may be meaned of all the Persons of the blessed Trinity not only the first but also the second and the third being the God and Father of Believers Joh. 20. 28. Act. 5. 3 4. yea all of them being one and the same God 1 Joh. 5. 7. Yet seing the Son and holy Ghost are spoken of before ver 4 5. the first Person is mainly to be understood here who is called one God not secluding the Son and holy Ghost who are one and the same God in essence with the Father but in opposition to idols who are no gods 1 Cor. 8. 6. This argument or bond of unity is next enlarged in a description of this one God 1. From His eminencie and dominion above all His creatures 2. From His presence and powerfull providence whereby he runneth through all the creatures upholding them in their being Heb. 1. 3. directing disposing and governing all of them Dan. 4. 34. and all their actions Psal. 135. 6. Thirdly from His special presence by the gracious operations of His holy Spirit with the truly Regenerate whereby He is said to be in all to point-out the intimacy and nearnesse of His presence in this respect above the former and not simply in all as formerly but in you all meaning the believing Ephesians and such as they were Doct. 1. As our strongest union is to be one in God and our greatest happinesse to have interest in this one God So by making use of Christ as He is held forth in the Doctrine of faith and sealed to us in the Sacrament we may come up to plead interest in God for as he placeth this unity of having one God in the last place because it is most considerable so he doth subjoyn it immediately to what he spake of one Lord one faith one baptism There is one God and Father saith he 2. The unity of the God-head in the Trinity of the Persons ought to be a strong motive to stir us up to unity among our selves seing there is nothing wherein we can resemble God more Joh. 17. 21 22 23. for the Apostle inforceth the study of unity from this that there is one God 3. This motive for keeping unity is so much the stronger and more moving when we consider that this God hath graciously become the common Father of all Believers through Jesus Christ whereby they are all the sons and daughters of one Father 2 Cor. 6. 18. and so a matter full of shame for them to strive and contend among themselves Gen. 13. 8. for he strengthneth this argument for unity from this that this one God is the Father of all to wit of all Believers 4. Whatever be the other differences among Believers and their discouragements arising hence as that some are strong some are weak some rich some poor c. yet this is a priviledge common to all which may counterballance all their other inequality even that they have all equal interest in one God and that this one God is their common Father and therefore will have a fatherly affection Matth. 7. 11. pity Psal. 103. 13. and care of all Matth. 6. 25 c. for saith he there is one God and Father of all 5. It is the duty of Ministers when they are pressing duty to God upon people and of people when they would charge sense of duty to God upon themselves to set forth and be much taken up with Gods excellency and greatnesse this being a singular mean to engage the heart unto high esteem of Him and from esteem to serve and honour Him Mal. 1. 6. for the Apostle pressing upon these Ephesians the duty of unity doth hold Him forth in His glory and greatnesse Who is above all and through all 6. Gods soveraignity and greatnesse doth not mar His low condiscendency to supply the emptinesse and necessities of His creatures for though he be above all in dignity yet He is through all upholding and over-ruling all by His powerfull providence 7. Whatever God is by His common providence unto all His creatures He is all that and much more to His own called people and real Believers for He is through all by His common providence but besides that saith he He is in you all to wit by the presence of His Spirit and speciall grace 8. From all those seven unities joyntly considered and the Apostles scope in all Learn 1. The essential unity of the Church which cannot be broken the Church remaining a true Church and the many things wherein there is of necessity an agreement that way is a strong argument to enforce the study of unity and peace in other things of lesse concernment for the Apostle doth here presse unity by reckoning seven unities wherein they did agree as if he had said what a shame is it for you who are so many wayes one to rent in pieces for those things which comparatively are just nought 2. So near and intimate is that conjunction of true Believers so many strong and indissoluble are these spirituall bonds by which they are knit together among themselves that if they were duely pondered the hearts of those who fear the Lord could not choose but be mutually inlarged and their affections inflamed one to another as to their dearest friends yea the most strict of civil carnall and naturall bonds should not bind so firmly as those Matth. 12. 48 c. for they are one body one spirit have one hope one Lord one faith one baptism and one God And what conjunction or union can be so firm as what is grounded upon all those Vers. 7. But unto every one of us is given grace according to the measure of the gift of Christ. HItherto the Apostle hath inforced the study of unity by an argument taken from those things that are one and the same in the Church and all the true members thereof Now followeth the second argument from those things which are not one in all but diverse almost in every one to wit the diversity of gifts and graces bestowed by God upon the severall members of the Church which diversity also he sheweth doth tend to union because first all those several gifts and their diverse measures do
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
what he presently spake of that great end intended to be brought about by the Ministery and ministeriall gifts And first he illustrateth it in this verse from the term of its duration by shewing how long not all those forementioned offices ver 11. but that work of the Ministery in edifying the body of Christ spoken of ver 12. shall continue and last The term whereof in a word is the day of Judgement And it is set forth by three expressions the latter whereof is a further explication of the former and all of them do hold forth that high degree of perfection which the Church shall not obtain before that day And first he sheweth that work is to continue untill all the Elect some whereof are not yet born much lesse called and some of those who are called do differ in many things among themselves do come or meet for so the word may read in that compleat unity not only of opinion but also and especially of heart and affection to be manifested in that most perfect and blessed communion and fellowship which the Saints shall enjoy both with Christ and amongst themselves in glory called the unity of faith as having its first rise from faith however faith as to the distance from Christ implied in it shall then cease 1 Cor. 13. 12. which grace of faith he describeth to be the knowledge of the Son of God or as the word signifieth the acknowledgement of Him which speaketh somewhat more than our simple knowing of Him even a knowing Him as our own and with a speciall application to our selves and so as we give due honour respect and reverence to Him See upon chap. 1. ver 17. doct 10. Secondly He sheweth what unity of faith he meaneth even that which the Church and all her members shall attain to being come to the state and degree of perfection in the life to come which state is here called a perfect man or a man come to full and perfect age because that state shall be to the Church and all her lively members as their ripe and compleat age in comparison of their infancy childehood and growing age here in the world Thirdly he sheweth when the Church shall come to her ripe and manly age to wit when she attaineth that measure of perfection called her stature with allusion to the ripe age of a man when he is come to his full stature That measure I say of perfection which Christ shall fill them with in glory or whereby Christ mysticall shall be fully compleat there being none of His Members then wanting and all of them come to their perfect growth or a measure of perfection answering though not in equality yet in likenesse and conformity to that fulnesse of perfection which is in their head Christ to whom all the members of this mystical body shall be in some measure conform in glory 1 Cor. 15. 49. This stature of the fulnesse of Christ may be taken any or all of those wayes for they all agree in one and the same measure of perfection Doct. 1. The edification of the body of Christ is a work that shall be continually in motion and on foot untill all that are given to Christ of the Father no not one being wanting even all the Members of this mystical body be effectually called and united with Christ the head and among themselves and every one of them attain to their full and perfect measure of spirituall growth so that Christ shall never want a Church of Believers while the world endureth for the tearm to which that edifying work mentioned ver 12. shall continue is untill we all come to the unity of the faith 2. The Ministery of the Gospel is a standing ordinance untill Christs second coming neither are there any other Church-offices to be given by Christ to the Church for edifying His body but those which are already given in the grant of the Gospel and therefore those are to continue either more visibly or hidly in some one place or other in despight of men and devils unto the end of the world Matth. 28. 20. for this work of the Ministery in edifying the body spoken of ver 12. is to continue untill we all come to the unity of the faith 3. There is none no not the most eminent Saints on earth who are above the ordinance of the Ministrie so as to stand in no need of it or to be without reach of being bettered by it even Ministers themselves must be wrought upon and edified by this Ordinance otherwise they do not what they ought in saving both themselves and others 1 Tim. 4. 16. for even Paul reckoneth himself among those whom the Ministery was to have its due effects upon while he saith not ye all but we all come to the unity of the faith 4. As the Elect by nature are far removed from God from Christ and one from another So their great work when once converted should be and in a great part will be to tend and advance by degrees towards a compleat union and communion with God and with one another in God as the great scope they aim at and the point or center which they propose unto themselves to meet in for the former of those is supponed and the latter expressed while he saith till we all come or meet in the unity c 5. This perfect union and communion of all Believers with God and with one another in God is not attained at the first yea not in this life nor before the resurrection untill then there will be alwayes some alienation and distance not only from God 2 Cor. 5. 6. but also among themselves and that both in their judgements and affections 1 Cor. 13. 9. for he saith till we come in the unity which implieth there will be some time before we come at it even till the Church be a perfect man in glory 6. Diversity of gifts bestowed upon Ministers and the exercise of them in the work of the Ministery is the ordinary mean appointed of God for working up the body of Christ to this unity and therefore ought not to be occasion unto the people of strife and emulation schism or faction 1 Corinth 3. 4. much lesse should they be improven by Ministers for begettting or entertaining divisions or rents either among themselves or in the Church of God Phil. 1. 15 16. for he sheweth the work of the Ministery ver 12. diversity of offices ver 11. and diverse measures of gifts and graces ver 7. are all given to promot this unity and therefore ought not to raise division Till we all meet in the unity 7. The grace of faith and the exercise thereof is the way wherein the Saints do walk towards this blessed and perfect union in so far as faith uniteth us to Christ and through Christ to God and one to another chap. 2. 15. which union by faith is a step towards and endeth in that perfect union and communion with
God and all the Saints by sight or sense which shall be in glory 1 Pet. 1. 9. And therefore the exercise of faith and closing with Christ would mainly be pressed by Ministers and sought after by people as they would attain to unity entertain it being begun here or meet in that perfect unity hereafter for therefore is it called the unity of faith as having its rise from that grace till we all come in the unity of the faith 8. As faith in Christ cannot be without the knowledge of Christ and such a knowledge as is a reall acknowledging of Him implying application and high esteem of Him when he is known So faith cannot find a sure foundation in Christ to rest on while He be taken up as God equal with the Father and consequently endued with sufficient strength and worth for doing all those things for which the Believer imployeth Him for he describeth faith to be the knowledge or acknowledgement of the Son of God 9. The Church and body of Christ in respect of particular Believers the Members of that body hath its divine different periods of age as the infancy of the Church and particular Believers so called because of their childish ignorance and infirmities this age is spoken of ver 14. Next their youth and growing age when they are making progresse in the way of grace towards perfection this is mentioned ver 15. And lastly their perfect manly age when grace is fully perfected in glory spoken of in this verse Only they have no declining fading or old age but shall alwayes remain a perfect man unto all eternity 1 Thess. 4. 17. Till we all come in the unity of the faith unto a perfect man See the exposition 10. As Believers ought to aim at no lower degree of perfection than conformity with Christ their glorious head so they shall at last attain unto it they shall be holy harmlesse undefiled separate from sinners as He Heb. 7. 26. above the reach of all tentations as He Joh. 14. 30. their vile bodies made conform to His glorious body Philip. 3. 21. and both soul and body confirmed in that glorious state unto all eternity even as He Rom. 6. 9. that so there may be a due proportion between the head and body of mysticall Christ and when all Believers are from the fountain of fulnesse in Christ thus filled with a fulnesse of perfection in some measure answerable unto that which is in Himself then and not till then hath mysticall Christ attained His just stature proportion and fulnesse He doth in a manner reckon Himself imperfect empty and incompleat so long as one member of His mysticall body is wanting for Paul maketh the measure of the Churches perfection or manly and full stature to be the fulnesse of Christ to wit that perfection which flowing from Christs fulnesse shall compleat Christ mysticall and be conform to that fulnesse of perfection which is in Christ Unto the measure of the stature of the fulnesse of Christ. Vers. 14. That we henceforth be no more children tossed to and fro and carried about with every wind of Doctrine by the sleight of men and cunning craftinesse whereby they lie in wait to deceive HE doth illustrate the forementioned end of the Ministery next by shewing one chief fruit of that spirituall edification unto which the work of the Ministery is subservient even the removall of and preservation from that which is contrary to it and namely from errour and false Doctrines the hazard whereof together with the necessity of guarding against them is set forth by three similitudes the first two do expresse the temper of those who are surprized or in danger to be surprized by errour First they are as little children to wit for ignorance of what is right inconstancy in their choise and simplicity or easinesse to be deceived and to credit all Secondly they are as ships destitute of skilfull masters tossed and carried this way and that way with the tide and contrary winds among the waves and rocks even so are they with the tide and winds of contrary and diverse Doctrines and opinions sometimes fluctuating and uncertain what to choose sometimes taken with one opinion and presently changeing it with another The third similitude expresseth the way how such are seduced unto errour to wit by the pernicious subtility of seducers set forth first more obscurely by a comparison taken from the fraud or sleight of gamsters who have devices by cogging a die to make it cast up any number they please So do hereticks by wresting Scriptures force them to speak that seemingly which maketh for the defence of their errour 2 Pet. 3. 16. for the word rendered sleight of men signifieth the crafty deceiving of men Next more plainly while that sleight or deceiving is called cunning craftinesse to wit in hereticks and seducers the word signifieth a singular dexterity to do mischief of any kind acquired by long use and great medling in all affairs And lastly he sheweth the end to which this cunning craftinesse doth tend and that wherein it is exercised most even in a subtile and compendious way of deceiving the simple and drawing them from truth to errour for the words do read in cunning craftinesse tending to a compendious subtile art of deceiving or to deceive by a compendious art Hence Learn 1. One singular mean ordained by God for preserving us from the infection of dangerous errours and subtile seducers is the work of the Ministery and therefore the work of Ministers is not only to presse holinesse and to reprove vice but also to contend for the truth stop the mouth of gainsayers and guard the Lords people against infection from dangerous errours and people ought to cleave unto their faithfull Ministers as they would be preserved from being made a prey to seducing spirits for Paul doth hold this forth as one fruit of the work of the Ministery mentioned ver 12. even that we henceforth be no more children tossed to and fro with every wind of Doctrine 2. Spirituall edification and walking towards perfection in glory doth call-for not only holinesse of life but also orthodoxie in point of truth heresie and errour being as great impediments in that spirituall building and as palpable deviations from the way to heaven and glory as profanity and vice 2 Pet. 2-1 for having spoken of that great end of the Ministery the edification of the body of Christ ver 12. as the way to perfection in glory ver 13. he doth here speak of infection by errour and heresie as impediments of that edification and therefore to be removed That we henceforth be no â—ore children tossed to and fro 3. The most holy and able Ministers are not more ready to presse the sense of humane frailty with the necessity of keeping a strict watch against it upon others than they are to take with it and to watch over it in themselves for even Paul includeth himself while he saith that we
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
19. it is imposed upon Adam as a part of the curse in the sweat of his face to eat his bread and here it is enjoyned and commended by the Apostle unto Believers as an effectuall remedy against the evil of stealing but rather let him labour working with his hands 5. No necessity or want whatsoever can warrand a man to imploy himself in any calling which is not lawful and honest or tendeth only to gratifie mens lusts of pride vanity prodigality and uncleanness this calling ought to be such as he may therein serve God with a good conscience Col. 3. 23. and promove the good either of the Church familie or common wealth Gal. 5. 13 for to prevent stealing he doth astrict them in their choise only to good and lawfull callings while he saith Let him labour working with his hands the thing which is good 6. The Lords ordinary way is to blesse a mans conscientious diligence in his lawfull calling with such a measure of successe as he may have whereby to sustain himself and to be helpfull unto others except the Lord see it otherwise fitting for the mans triall and the exercise of his faith patience and other graces 2 Cor. 8. 2. for the end of labouring in a lawfull calling here proponed is for the most part attained else it had been no encouragment even that he may have to give to him that needeth 7. As it is the duty of all whom God hath blessed with any measure of worldly substance to bestow some part of it for the help of others So we ought in the exercise of our callings as we would expect the Lords blessing upon it to intend not only the enriching of our selves and ours but also that we may have whereby to do good unto others for he sheweth they were to aime at this end while they wrought with their hands that they might have to give to him that needeth 8. As not only the rich but even the poor labourer who hardly getteth his livelyhood with the work of his hands is bound to give his mite for the help of the indigent So we ought to give alms of that which is our own lawfully purchased and not of the gain of oppression or hire of an harlot Deut. 23. 18. for saith he Let him work that which is good that he may have to give to him that needeth 9. As the Lord seeth it fitting to keep alwayes some among His People poor and indigent even objects of charity for the exercise of their faith and patience and for the trial of the charity and compassion of others Deut. 15. 11. So those only are to be relieved by our charity who are needy indigent and cannot relieve themselves but not such as being able to work in a lawfull calling do rather choose a life of ease and idlenesse and to live upon the charity of others for he saith that he may have to give to him that needeth Vers. 29. Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister grace unto the hearers HEre is a fourth exhortation wherein he giveth direction for the right ordering of the tongue and first he forbiddeth them to utter corrupt or unsavory and putrified communication or speech whereby is meaned all discourse not tending to the glory of God and edification of our neighbour as appeareth from the latter part of the verse where edifying conference is opposed to this corrupt communication but mainly all obscene scurril ranting and arrogant discourse is here intended even such as argueth a rotten and unrenewed heart Matth. 12. 35. and proveth not only noisom and unsavory to honest ears but also contagious and infecting to ordinary hearers 1 Cor. 15. 33. even as a stinking breath unto which he seemeth here to allude argueth rotten lungs doth prove unsavoury yea and if the party be taken with any contagious disease dangerous also unto those who stand by lest they be infected by it Next he enjoyneth the contrary duty that their discourse and communication should be good and usefull for the edification of hearers even such as may minister grace unto them that is which may be a mean blessed of God for begetting or carrying on the work of grace in them and for that end may be so proponed as it should prove most taking gracious and acceptable unto them See upon Col. 3. -16. and 4. 6. Doct. 1. It is the duty of renewed Christians as to watch over the heart and hand so in a special way to guard against the sins of the tongue seing they must make an accompt to God even for words Matth. 12. 36. and their sinfully vain frothy and rotten discourse doth argue such a heart from the abundance whereof the mouth doth speak Matth. 12. 34. yea and maketh the heart more perverse and wicked while the corruption which is in it doth strengthen it self by getting vent 2 Tim. 3. 13. and proveth also contagious to the hearers 1 Cor. 15. 33. for the Apostle having disswaded them from the sins of the heart and hand doth now disswade them from the sins of the tongue Let no corrupt communication proceed out of your mouth 2. As our corrupt hearts which in the best are but renewed in part are very ready to hatch impure vain and unprofitable corruptions and to presse the venting of those by the tongue in vain and corrupt communication So it is the renewed mans duty and ought to be his care to keep a watch at the door of his lips Psal. 141. 3. that though he cannot get his heart keeped from framing such conceptions yet at least he may preserve his tongue from venting of them seing our corrupt conceptions do not only prove more dishonourable to God when they are vented in expressions but also in that case they prove offensive and hurtfull unto others 1 Cor. 15. 33. for the Apostle supposing that such impure stuffe would somtimes breed in the heart and seek a passage he commandeth Let no corrupt communication proceed out of your mouth 3. As there is no sin which wanteth a remedy So the most proper remedy of every sin is not only to set against the sin it self but also to set about the practice of the contrary vertue for Paul prescribeth this remedy as against the sins fore-mentioned so against this Let no corrupt communication proceed out of your mouth but that which is good saith he 4. It is not sufficient to retrain our tongue from speaking evil keeping alwayes silence but seing our tongue is our glory Psal. 57. 8. and given unto us not only for the use of rafting carrying down to the throat our meat and drink but also to expresse the conceptions of our heart to the glory of God and edification of our neighbour therefore we must also exercise our tongue in speaking what is good for so doth the Apostle command Let no corrupt communication proceed out of your mouth but
which is betwixt Christ and His Church for what was spoken historically of marriage is here applied mystically to Christ For this cause shall a man leave c. 3. As the Church of true Believers is the Bride the Lambs wife espoused already to Christ So never any man did more to purchase a Bride to himself than Christ hath done for His. He laid aside the glory which He had with the Father and became of no reputation as was mystically foretold in this history of the first marriage A man shall leave his father and mother 4. The great travel and trouble which Christ was put to for purchasing a Bride unto Himself doth not make Him regard her the lesse now when He hath her for He doth inseparably cleave unto her with most ardent and exemplary affection as was also mystically foretold And shall be joyned to his wife Vers. 32. This is a great mysterie but I speak concerning Christ and the Church THe Apostle concludeth this purpose concerning the spiritual conjunction of Christ and His Church here made use of to illustrate that near conjunction betwixt husband and wife with an observable acclamation that it is a great mysterie which word as it is usually taken in Scripture doth signifie a thing secret not obvious to every understanding and hid either in it self or in its cause and reason whether it be held out in plain terms or under the vail of some external sign or figure to represent it See 1 Tim. 3. 16. Eph. 3. 3. 1 Cor. 15. 51. Rom. 11. 25. 2 Thess. 2. 7. And lest by reason of his speaking all alongs of the bodily marriage betwixt husband and wife any had so far mistaken him as to think he called that a mysterie therefore he explaineth himself by shewing he was to be understood not of the bodily marriage but of the spiritual or that strict union or conjunction which is betwixt Christ and His Church Now he calleth this union a great mysterie because it is a thing hid in it self before it be revealed 1 Cor. 2. 7 8. yea and after it remaineth unsearchable by the light of reason how Christ now glorified in heaven can be one with us on earth and can only be acknowledged by faith Heb. 11. 1. Beside the bonds of this blessed union and conjunction are not naturall or bodily but spirituall even the Spirit of Christ Eph. 2. 18. and the grace of faith Eph. 3. 17. and therefore though the conjunction following upon these bonds be real Joh. 17. 21. operative Joh. 15. 5. and indissoluble Joh. 10. 28 29. yet the way of it is wholly spirituall and heavenly and consequently not so much to be searched into by reason what or how it is as to be believed that it is and improved for attaining and finding in our selves those blessed effects which do attend it where it is Doct. 1. That Papists have not ground from this place to make marriage a Sacrament properly so called is clear from the Apostle's own commentary whereby he sheweth by the mysterie here spoken of he doth not understand the bodily marriage but the spiritual beside that the word mysterie as we shew in the use of Scripture doth signifie a sacred secret not obvious to ordinary capacity and therefore every mysterie is not a Sacrament See 2 Thess. 2. 7. Rom. 11. 25. This is a great mysterie but I speak concerning Christ and the Church 2. The more a man doth attain to know of this mysterie of the mystical union and conjunction which is betwixt Christ and His Church the more he will be ravished with admiration at the unsearchable deepnesse and profundity of it so far will he be from thinking himself able sufficiently to comprehend it for even Paul who saw as far in this mysterie as any other Eph. 3. 4. doth stand admire and cry This is a great mysterie 3. As Ministers are bound to set forth to the Lords People that most near and blessed union betwixt Christ and believing souls and to presse upon them the study of the knowledge of it So both Pastors and People have need of much sobriety of spirit in diving into this subject not trusting to the quicknesse of their own wit nor judging of it by natural reason but resting upon what God hath revealed and made known concerning it and choosing rather to remain ignorant where he hath not revealed than curiously to search and pry further than is revealed for Paul while he is instructing them in this subject seeth it necessary to minde them of the profoundnesse of it this is a great mysterie 4. As we are ready through ignorance or inadvertence to mistake the right meaning and sense of Scripture So the Spirit of God speaking in Scripture hath carefully guarded against all such mistakes while he doth clear the right and genuine sense of a doubt some and dark Scripture by Scripture it self either in the same place or another for so doth Paul here while to obviate a possible mistake he saith But I speak concerning Christ and the Church Vers. 33. Neverthelesse let every one of you in particular so love his wife even as himself and the wife see that she reverence her husband HE doth here by way of diversion from dipping further at this time in that spiritual conjunction of Christ and His Church exhort both husband and wife to learn from that forementioned law of marriage a short sum of their respective duties and first that every husband without exception or admitting any excuse would love his wife as himself that is seing she is a piece of himself as ver 28. otherwise if the particle as were only a note of similitude comparing different things and making a mans love unto himself the rule of his love unto his wife Then every man's neighbours should be equally loved with his wife for every man is to love his neighbour as himself in that sense Gal. 5. 14. And secondly he enjoyneth the wife that she reverence or as the word signifieth from love do fear her husband the meaning whereof is that she inwardly acknowledge that degree of honour which God hath put upon him 1 Cor. 11. 3. and give evident testimony of her inward esteem in words 1 Pet. 3. 6. actions and whole carriage and especially in her loathnesse to offend him 1 Pet. 3. 2. Doct. 1. Though there be some latent mysteries intended by the Spirit of God to be set forth by some plain histories recorded in Scripture besides their historicall and literall sense yet we are not upon that pretence to turn the whole Scripture into an allegory as if no more were intended in those Scriptures by the Spirit of God but only to set forth the spirituall mysterie We ought to look upon the historicall and literall sense of them also and mainly and make such use of them as being so taken they will afford for Paul having shown the mystical and allegorical use of Adam's words doth divert from that
fierce pursuers when ever we give them ground so we are not to expect any truce or quarter from them but must stand to it and fight it out placing all our safety in a couragious resistance avowed defyance and none at all in base running or cowardly ceding or politick compliance for the Apostle will have all their thoughts taken up how to withstand which implyeth a furious charge and fierce pursuit upon the part of enemies and an avowed defyance with couragious resistance upon ours that we may be able to withstand 6. What ever be the terrour and strength of our spiritual adversaries and the weakness and inability of men destitute of the saving graces of Gods Spirit to resist the meanest of Sathans onsets 2 Tim. 2. 26. yet of such excellent vertue is this whole armour of God or those Christian graces wrought in us by the Spirit of God that when the soul is once endued with them and attaineth to the dexterous use and exercise of them the weakest of saints will be enabled to receive without losing ground the most furious of Sathans assaults for it is promised unto them all even the meanest of them if they will put on the whole armour of God they shall be able to withstand 7. As there are some evill dayes by reason of tentations and trouble awaiting Christians and some of those unavoidable by any namely the day of death Heb. 9. 27. So we ought to be fore-arming and preparing for such dayes before they come and with Christian courage resist those violent tentations arising from them when they come as knowing we are chiefly then called and singled out to give proof of the reality of Gods grace in us Eph. 5. 16. for he forewarneth of an ill day approaching and will have them to arme themselves before it come Take to you the whole armour and to withstand in the evil day 8. There can no such evil day befall a Christian but through help of this spirituall armour and the kindly exercise of saving graces he may ride out the storm and arrive with safety at the wished harbour when it is over and gone chiefly if trial and trouble find him ready armed and at his duty for if they will take to them before-hand this armour of God he promiseth they shall be able to withstand in the evil day 9. It is a singular encouragement to the Christian souldier that the time of his hottest conflict with afflictions tentations and the devil their leader lasteth not long it is but a day an hour Rev. 3. 10. a short season 1 Pet. 1. 6. yea but a moment compared with eternity 2 Cor. 4. 17. for in order to their encouragement he calleth the time of their feighting but a day To withstand in the evil day 10. The Christian souldier in this spirituall warfare will meet with many assaults before he obtain a compleat victory there must be variety of conflicts exercises and tentations so that usually his coming out of one is but an enterance into another the malice of the adversary is unsatiable his hopes are never quite gone but what he misseth at one time and one assault he hopeth to acquire at another Job 2. 4 5. for he saith they must first do all or overcome all which implyeth there are many things to be overcome before they stand as conquerours 11. It is not enough that the Christian souldier doth once engage in this spirituall warfare and carry himself couragiously in withstanding some few of Satans assaults and afterwards fall back and lay down his armes but he must of necessity endure to the end and untill he receive the very last of Satans assaults and overcome them all if so he expect to stand as conquerour after the feight for saith he and having done or overcome not only some few assaults but all To stand 12. It is only this armour of God those saving graces of His Spirit and no common gifts or fair flourishes of temporaries and hypocrits which will enable a Christian to feight all the battels that must be stricken before the compleat victory for only if they take this armour he sheweth they shall do or overcome all 13. How many soever the Christian's conflicts be yet if he take unto him and use this armour aright he shall come through all and stand victorious after all Christ our generall in whose victory we have interest hath overcome all Joh. 16. 33. He is engaged in this battell and feighteth with us Philip. 4. 13. yea and prayeth for us Luke 22. 32. Besides none can pluck the Believer out of His hand because the Father and He is stronger than they Joh. 10. 29. and consequently the field cannot be lost the feighting souldier must one day be a triumphing conquerour for upon their taking to them this armour it is promised that having done all they shall stand to wit as conquerours Vers. 14. Stand therefore having your loyns girt about with truth and having on the breastplate of righteousnesse THe Apostle in the second branch of this second part of the Chapter having again exhorted them to stand to it as valourous souldiers by carrying themselves watchfully and orderly in all the duties of their generall and particular station giveth an inventour of the severall pieces of this armour both offensive and defensive exhorting the Christian souldier to put on and make use of each of them and reckoneth forth all the pieces of compleat bodily armour wherewith souldiers used of old to arm their bodies from head to foot and assigneth some one or other of the graces of Gods Spirit answerable to every one of those for arming the spirit Concerning which know 1. in generall that there is no piece of armour here fitted for the back parts because there is no escaping by flight in this spirituall warfare Iam. 4. 7. Heb. 10. 38. Secondly that we must not so precisly distinguish the severall pieces as to think that one may not serve for the use of another for faith which answereth to the shield here See ver 16 is called the breast-plate 1 Thess. 5. 8. And yet thirdly as shall be made clear in the particulars there is some resemblance between every grace and that piece of the bodily armour to which it is here compared In this verse are two pieces of this armour the first is truth not the truth of doctrine which is included under the sword of the Spirit the Word of God but the grace of truth or sincerity whereby a man endeavoureth to be that really both unto God and man for which he giveth himself out 1 Joh. 3. 18. and giveth himself out for that to both for which the word of truth doth call upon him Psal. 119. 1. which grace of sincerity goeth frequently under the name of truth Psal. 51. 6. Joh. 4. 24. Now he biddeth them have their loyns girt about with this grace and so sheweth it doth answer that piece of the bodily armour which was called the girdle
elsewhere for such firmnesse of resolution Acts 21. 13. which resolute frame of heart is wrought and begotten by the Doctrine of the Gospel in so far as it is the mean of making peace and friendship between God and sinners and therefore is this piece of armour called the preparation of the Gospel of peace Now he biddeth them have their feet shod with this preparation and thereby sheweth it doth answer that part of the bodily armour which is called the leg or foot-harnesse which did serve to defend the legs and feet of souldiers against cold thornes stones and other roughnesse of the way In like manner this prepared resolute frame of heart to charge through all difficulties doth not only guard the soul against the pollution of filthy tentations which it doth meet with in the way Psal. 119. 105 but also engageth the Christian souldier to go through all the crosses hardships and difficulties of the way with courage and chearfulnesse Doct. 1. The Christian souldier is so to stand in the fight as that he be also daily advancing and marching forwards in his way towards heaven His duty is both to stand and to advance at once in severall respects he is to withstand and stand against his spirituall adversary and yet to advance and make progresse towards Christ perfection in grace and his journeys end yea and the more firmly he stand against the one he advanceth with greater speed towards the other for the Apostle having exhorted them to stand ver 14 he insinuateth here that they must be also advancing while he biddeth them put on the foot or leg-harnesse of resolution which piece of armour was usefull for souldiers chiefly when they were upon their march And your feet shod 2. The way wherein the Christian souldier is to march and advance towards heaven is not plain and smooth or free from trouble and hazard but beset with tentations and afflictions as with so many sharp stones piercing briers and thorns which make a way impassible to bare-footed travellers for there was no need of the foot-harnesse to which he here alludeth but in such a way And your feet shod 3. The Christian souldier therefore must arm himself with a firm and well grounded resolution and purpose of heart to charge through all difficulties how dear soever it may cost him this being another necessary piece of the Christians armour without the which we are exposed and laid open to severall deadly blows and dangerous tentations from our spirituall adversary even all such as unexpected difficulties and crosses do easily and usually drive an unprepared heart to yeeld unto to wit impatience Gen. 30. 1. repining against the Lord Jonah 4. 9. a spirit of revenge against instruments 2 Sam. 16. 9. fainting in duty Heb. 12. 12. closing with sinfull means for attaining an outgate 1 Sam. 28. 7. despare of an outgate 1 Sam. 27. 1 questioning an interest in God because of the crosse Juag 6. 13. and such like for the Apostle commandeth the Christian souldier to arm himself with such a prepared and resolute frame of heart And your feet shod with the preparation 4. It is not every resolution and purpose which will guard the heart against these fore-mentioned blows and tentations but such as floweth from the glad-tidings and intimation of peace and friendship made up between God and us all our other resolutions will be at length outwearied and broken by continuall crosses and hardships Isa. 40. 30. but the Christian who is armed with this endureth to the end as knowing God is his friend Psal. 23. 4. there is not wrath in his cup Isa. 53. 5. his wearisome journey will at last have an happy close Heb. 4. 9. for the Apostle commandeth them to put on such a prepared frame of heart as floweth from the intimation of their peace with God while he calleth it the preparation of the Gospel of peace 5. The Gospel is only that Doctrine which bringeth peace between God and rebels the Law indeed discovereth the feed Rom. 3. -20. but the Gospel doth not only shew that peace and friendship may be had Luke 2. 14. but also the tearms upon which it is obtained Rom. 5. 1. yea and by means of the preaching thereof the Lord doth work us up to imbrace these tearms Rom. 10. 14 15 17. for he ascribeth the making up of our peace with God to the Gospel while he calleth it the Gospel of peace 6. Where the Gospel is blessed of God for making up of friendship and peace it will be attended in all to whom it is so blessed with a firm and stedfast resolution to follow God in the way of duty notwithstanding of all difficulties and hardships for he maketh their putting on this prepared frame of heart to be the native result of peace made with God by means of the Gospel while he saith Having your feet shod with the preparation of the Gospel of peace Vers. 16. Above all taking the shield of faith wherewith ye shall be able to quench all the fiery darts of the wicked THe fourth piece of armour the putting-on and use-making whereof is recommended to them above all the rest is the grace of faith by which we believe the truth of Gods Word in general Act. 24. 14. and in a special manner do receive Joh. 1. 12. and rest upon Christ Isa. 26. 3. for grace here Philip. 4. 13. and glory hereafter 1 Tim. 1. -16. as He is offered in the Gospel Gal. 2. 16. And it answereth that part of the bodily armour called the shield which was a broad and large piece made of some strong mettal and being made use of by a skilfull hand did defend the whole body supply the weaknesse of any other part of the armour and guard against all sort of stroaks from the enemy In like manner faith is a grace of so large extent that it reacheth help to the soul in all its severall cases Habak 2. -4. it strengtheneth and supplyeth the inlacks of all other graces Act. 15. -9. yea and guardeth against tentations of all sorts Mark 9. 23. but more particularly as the Apostle doth here expresse it quencheth these oâ— Satan that wicked one his tentations which are called fiery darts that is violent and piercing tentations whereby the soul is inflamed with a vehement heat whether of boyling lusts or raging dispair and faith doth not only repell some of those tentations before they seize upon the soul but also quench and extinguish that heat pain and horrour which boyleth in the soul being wounded by these All which the grace of faith effectuateth not by its own strength or force but through the vertue of Christ whom it doth apprehend whose power and merit imployed by faith doth allay and quench all that heat whether of inflaming lusts or of boyling impatience horrour and dispair which those tentations do kindle in the heart wherein they light â—nd are entertained Hence Learn 1. Though the Lords Ministers ought to make
known unto His People the whole counsel of God Act. 20. 27. there being no truth revealed in Scripture the knowledge whereof is not usefull either for the being or well-being for the necessary food or ornament of a Christian 2 Tim. 3. 16 17. yet they are most to inculcate and presse upon peoples consciences the knowledge and practice of most necessary and weighty truths chiefly those which are fundamental and of daily use and practice for the Apostle in pressing the use of the spiritual armour doth wisely recommend one piece of special and daily use above all the rest while he saith Above all taking the shield of faith 2. The grace of faith is another necessary piece of a Christians armour without the which we are destitute of Christs imputed righteousnesse Philip. 3. 9. and so exposed to the dint of sin-pursuing justice Joh. 3. -36. and to all the bitter accusations and challenges of the devil our adversary Rom. 8. 33. We are destitute also of Christs covenanted strength which is communicated and engaged for our through-bearing in all our spiritual conflicts only when it is laid hold upon by an act of faith Joh. 15. 4 5. and consequently without the exercise of that grace we are exposed as a prey to every tentation and especially to Satans fiery darts here spoken of in the text seing in that case we have no strength to resist them but our own which indeed is none Joh. 15. 5. for the Apostle commandeth the Christian souldier to arm himself with this grace Above all taking the shield of faith 3. This grace of faith is the most excellent and necessary piece of all the Christians armour in so far as faith though weak and imperfect in it self Luke 17. 5. yet laying hold on the promise it engageth the almighty power of God and Christ to be for us Matth. 15. 28. it giveth life being and vigour to the other pieces of this armour even to all the sanctifying graces of Gods Spirit Acts 15. 9. 1 Tim. 1. 5. it maketh up all imperfections by covering them with Christs most perfect righteousnesse Philip. 3. 9. and so defendeth them against the furious or subtil assaults of Satan whereby he endeavoureth to make us question their reality and throw them away as counterfeit hypocritical and uselesse Lam. 3. 18. it bringeth a fresh supply of strength to the rest from Jesus Christ when they are weakened wounded and almost rendred unprofitable Isa. 40. 31. yea it alone doth sometimes keep the Believer from total fainting and quitting all when the rest are shattered brangled disappear and for the time are uselesse Job 13. 15. for the Apostle recommendeth this piece above all the rest while he saith Above all take the shield of faith 4. As Satans great design is to wrest and wring this piece of our armour from us and that because of its excellency and usefulnesse yea and often doth prevail to mar our use-making of it So it would be our chiefest care to keep this grace of faith in daily exercise and without delay to return to the exercise of it when we have fallen from it for the word rendred taking signifieth to take again that which we have lost or let go Above all taking the shield of faith 5. It is the Christian's duty to study the excellency and usefulness of any grace and especially of faith that thereby he may be incited to seek after it and to make use of it we must first put a price upon grace before we be at any pains for it for that he may incite them to make use of faith he informeth them of its excellency and usefulnesse while he saith wherewith ye shall be able to quench all the fiery darts 6. Though the devils and fallen angels be many See ver 12. yet so united are they in wickednesse and in carrying-on their wofull work under one chief head and prince Matth. 12. 24 26. as if they were but only one for therefore doth he speak of the devil as of one the fiery darts of the wicked 7. As Satan that wicked one his great work and businesse is to draw and drive others to sin and wickednesse So he hath several sorts of tentations which he maketh use of for that end according to the diversity of sins to which he tempteth and the different tempers and dispositions of those whom he tempteth he hath not only subtil wiles and strategems spoken of ver 11. but also fiery darts whether of violent boyling lusts or raging despair which he throweth afar off and indiscernably with great force and violence wherein they resemble darts All the fiery darts of the wicked 8. Among all the tentations which Satan maketh use of to carryon his wofull work his fiery darts are most hard to be resisted and where given way to most dangerous in so far as they give a double hurt and dammage even as materiall fiery darts do both wound and burn so those tentations being entertained do not only defile the soul with guilt but also disturb and disquiet it with their force and violence Hos. 7. 4. or vex perplex and put it to pain with that anxiety and horrour which they breed in it Gen. 4. 13. for he commendeth faith above all the rest from its quenching those tentations which implyeth that they are both hardly resistible and most dangerous wherewith ye shall be able to quench all the fiery darts of the wicked 9. The grace of faith though never so well exercised cannot hinder Satan to throw those fiery piercing tentations nor yet doth it alwayes repel them but sometimes they pierce even the Believers soul where finding suitable fewel they raise a burning flame and make great vastation and havock for while he saith faith doth quench them it is implyed they will be sometimes boyling and burning within ye shall be able to quench all the fiery darts 10. The grace of faith not only supplyeth the place of armour to ward off blows but is also medicinall to cure those dangerous wounds which the soul receiveth in this spiritual conflict through the prevalency of tentations and the negligent use-making of our other graces it is both defending and healing armour for thereby we are able to quench all the fiery darts of the wicked 11. There is no spirituall disease or wound so desperate no sin so prevalent in the soul but the grace of faith rightly made use of in laying hold on the merit and vertue of Christs death is sufficient to cure it and destroy it yea and to cure not only one disease but many for he attributeth a vertue to it to quench fiery darts and all the fiery darts of the wicked Verse 17. And take the helmet of salvation and the sword of the Spirit which is the word of God IN this verse are contained the fifth and sixth pieces of the spiritual armour which he will have them to take and make use of The fifth is salvation or the hope of salvation the
thing hoped for being put for hope as the Apostle explaineth himself 1 Thes. 5. 8. which hope is a grace whereby we patiently expect salvation both temporal Psal. 62. 1. and eternal Titus 1. 2. but chiefly the latter according to the promise apprehended by faith and it answereth the part of the bodily armour called the helmet or head-piece which being the highest piece of all the rest did defend the head and face and was so composed as to make the souldier of dreadfull appearance unto his enemies In like manner this grace of wel-grounded hope doth lift the heart upwards Psal. 16. 9. keepeth the head safe and above water so that the Christian sinketh not 2 Cor. 4. 16. Rom. 5. 3. 4. and bringeth him to so high a pitch of Christian courage as maketh him formidable to his adversary 1 Sam. 17. 45 46. The sixth piece of armour is the written Word of God which answereth that part of the bodily armour called the sword whereby the souldier useth both to defend himself and wound the enemy In like manner the Word of God laid up in the heart and made use of pertinently by the Christian souldier hath somewhat in it to ward off the blow of every tentation Matth. 4. 4 7 10. and maketh Satan retire as one ashamed and wounded Matth. 4. 10 11. and it is here called the sword of the Spirit because the Spirit of God hath revealed this Word 2 Pet. 1. 21 it worketh powerfully upon the spirits of men Heb. 4. 12. and its efficacy in working dependeth on the Spirit 2 Cor. 10. 4. Doct. 1. Though believers have heaven and salvation already in right and by promise Joh. 3. 36 yet the Lord for good and wise reasons seeth it necessary to delay the performance and not to give them present possession upon their right for if there were present possession given there would be no need of this grace of hope wherby the believer doth patiently expect salvation promised and take the helmet of salvation or of the hope of salvation 2 The sincere believer during the time of the not performance of promised salvation may cast his accompt to meet with many sore assaults and sad stroaks from manifold tentations upon all hands for what need of an helmet if there be not appearance of blows and take the helmet of salvation 3. A wel-grounded hope of salvation according to the promise is another necessary piece of the Christians armour without the which he is deprived of one strong motive and encouragement to the work of sanctification in generall 1 Joh. 3. 3. exposed and laid open to several deadly blows and dangerous tentations from Satan and more especially to immoderate grief for the death of near relations 1 Thes. 4. 13. to the evil of covetousness and of placeing our portion and happiness in this life as knowing nothing of a better Psal. 17. 14. with 15. to the evils of fainting discouragement and dispaire arising from delayed performance of what is promised Prov. 13. 12. from hard sufferings and persecutions for the Gospel 2 Cor. 4. 16. with 18. and from the fear of approaching death the king of terrours Prov. 14. 32. for the Apostle commandeth the Christian souldier to arm himself with this grace of hope and take the helmet of salvation 4. Though this saving grace of hope be stronger and weaker in several Christians according as it hath more or less of a mixture of contrary diffidence Rom. 4. 18. and though the meanest degree of hope doth serve for good purpose to defend the Christian in some measure against the forementioned tentations Rom. 5. 5 yet it is the Christian souldier 's duty in order to his better guarding against those deadly blows to aim at no less than a full assurance of hope even such as maketh him no less diffident to obtain salvation promised than if he had it in hand for it seemeth the Apostle expresseth the grace of hope by salvation the object of it to shew their hope should be as much fixed as if they had salvation it self already in possession and take the helmet of salvation 5. The Christian souldier is not alwayes and only to be upon the defending hand nor to think it enough to keep his sinfull evils from prevailing further and growing stronger but he must also endeavour to pursue them weaken them and not to think himself exonered untill he fully subdue them for the Spirit of God injoyneth the Christian souldier to make use not only of defensive armour to guard himself but of offensive also to pursue and kill the enemy of which sort is the sword in bodily wars and the sword of the Spirit 6. Acquaintance with the Lords written Word together with a dexterous usemaking of it is another necessary piece of the Christian his armour without the which he cannot choose but he exposed to several dangerous blows and deadly tentations seing he can neither know sin to be sin Rom. 7. 7. nor the right way of resisting sin or of discharging duty Psal. 119. 9. and bearing afflictions with Christian courage and patience Matth. 5. 39. but by the word besides that the timous calling to mind of a word in Scripture forbidding and threatening such an evil pressing the practice of such a duty and speaking incouragement and comfort to the soul exercised with such a cross is often blessed of God to break the strength of the tentation which inciteth to it Matth. 4. 10 11. to furnish the heart with resolution and strength for duty Psal. 119. 50. and with Christian courage under the cross Psal. 119. 92. for he commandeth the Christian souldier to arm himself with the knowledge of and acquaintance with the Word of God and the sword of the Spirit which is the Word of God 7. As it is the only vertue and power of Gods Spirit which enliveneth the Word and maketh it effectual So it is only the Word of God and no humane inventions or magical charmes with which the Spirit of God doth joyn His power and efficacy to resist and drive away the devil for therefore he calleth the Word the sword of the Spirit and expoundeth it to be no other word but the Word of God Verse 18. Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all saints HEre is a seventh piece of this armour or rather a duty the practizing whereof is injoyned by God as a mean for obtaining all those forementioned pieces of the spiritual armour from Him together with the right use-making of them against the enemy and the Lords successfull blessing thereupon This mean is the duty of prayer whereby we offer up our desires to God Psal 62. 8. for things agreeable to His will 1 Joh. 5. 14. in the name of Christ Joh. 16. 23. with confession of our sins Psal. 32. 5. 6. and thankfull acknowledgement of His mercies Philip. 4. 6. Which duty is injoyned not simply
All which he wisheth from God the Father not excluding but including the Son and holy Ghost See upon Col. 3. 17. doct 3. and from Jesus Christ the Mediator through vertue of whose merit and intercession all saving benefits are conveyed unto the Elect. Doct. 1. Ministers who would have their pains attended with successe towards the Lords people ought to beg that from God by prayer to be wrought in them which by their preaching they endeavour to inculcate on them for peace love and faith are the sum of all which he hath been presently instructing them in and pressing upon them and here he seeketh all from God by prayer Peace be to the brethren 2. A Ministers prayers for obtaining the Lords blessing upon his pains towards his flock should be serious servent insisted upon and often inculcated untill a gracious answer thereof be granted for the Apostle began with this prayer or wish chap. 1. 2. and here he closeth with it Peace be to the brethren 3. Even Believers are not made perfect in grace at the first the Lord doth carry on that work by steps and degrees that somewhat of Him may be seen in every step and therefore as themselves are bound to grow in grace by adding one grace to another 2 Pet. 1. 5 6. and one degree of the same grace to the former 2 Pet. 3. 18. So it is the duty of others to help them on towards growth by their prayers and wishes for those who were already regenerated among the Ephesians had faith love and peace wrought in them at the first and Paul wisheth here a further degree of and growth in those from God to them Peace be to the brethren 4. Though it be the duty of all to live in peace and love yet a truely Christian and peaceable frame of spirit together with love which is not a meer moral vertue but a saving grace flowing from the root of faith is only to be found among true Believers and should be sought-after by such especially coldrifenesse of affection and unpeaceable walking being more unbeseeming them than any others for therefore doth he wish for peace and love to the brethren that is those chiefly who were brethren in Christ and born of God 5. There cannot be a peaceable frame of spirit in any towards others nor yet an harmonious walking with them nor any thing else except sinfull renting and shamelesse striving but where the grace of love is whereby the heart is armed against all irritations arising from the infirmities of others to break the bond of peace Eph. 4. 2 3. for he conjoyneth these two in his wish peace whereof one branch is a peaceable frame of heart and harmonious walking and love Peace be to the brethren and love 6. As the graces of faith and love are different and therefore the one cannot be the form or essence of the other So they are alwayes conjoyned where one is there the other must be also for he speaketh of them as two different graces whereof the one doth necessarily follow upon the other And love with faith 7. See what is already observed from Gal. 1. 3. Philip. 1. 2. Col. 1. -2. upon the persons from whom and through whom those good things are wished and sought even from God the Father and the Lord Jesus Christ. Vers. 24. Grace be with all them that love our Lord Jesus Christ in sincerity Amen HEre the Apostle wisheth for grace that is Gods free favour and love in Christ the fountain and sum of all the former good things wished-for and enlargeth his wish towards all Believers described from this that they love Jesus Christ in sincerity or incorruption as the word signifieth that is not for a time only but constantly not in hypocrisie or shew only but sincerely and really and so closeth up all with his Amen as an evidence both of his affectionate desire and confidence of an answer Doct. 1. Though we may have a more particular eye to some than to others by making mention of them expresly in our prayers because of our charge of them present imployment about them or other near relations towards them yet we ought not to exclude any especially of these who have relation to Christ but are to remember all such at least in generall and seek the same good things from God to them which we wish for others for the Apostle having made expresse mention of the believing Ephesians under the name of Brethren ver 23. doth here extend his charity and prayers towards all who love our Lord Jesus Christ in generall Grace be with all them saith he 2. The more the heart is exercised in spirituall duties especially in prayer it groweth more warm and more enlarged to the exercise of all those saving graces required in that duty and especially to publick-mindednesse and the exercise of charity towards the Saints and of faith in Jesus Christ for Paul continuing his prayers and wish untill this verse getteth his charity enlarged in the exercise of it towards all Christians in generall and his faith strengthened to the owning of Christ as his own Grace be with all that love our Lord. 3. Gods grace or free favour is the sum of all which a man needeth to wish either for himself or others it is virtually all things so that the man that hath it wanteth nothing he hath all good and necessary things in their cause and fountain he doth also possesse all such things in that measure God seeth fitting for him for in this part of his wish which relateth to all lovers of Christ in generall he doth only make expresse mention of grace as virtually comprysing peace love and faith which he wished to the brethren ver 23. Grace be with all them that love our Lord. 4. Love to Jesus Christ is a sure mark of those who have saving interest in the good things purchased by Him and one of those marks which are best known to the person who hath it love to Christ where it is cannot be well hid for Paul designing those who might plead interest in the good things prayed-for describeth them by their love to Christ as being a mark both sure and easily discerned With all them that love our Lord. 5. The Lords Servants ought to endeavour that those who are in a gracious state and have right to the great and good things purchased by Christ may know so much and for that end would furnish them with the knowledge of such marks and evidences as may be most easily discerned where they are and infallibly prove the soul that hath them to be in a state of grace for Paul giveth such a mark of those who had interest in the good things prayed-for even love to Christ that they might know so much of themselves With all them that love our Lord Jesus Christ. 6. It is the duty of Ministers to lay hold on all occasions to recommend this grace of love to Christ by holding forth those many good and excellent things which do accompany it and are made evident to be in the heart by it that so the Lords people may be the more incited to bestow their love and heart upon Him for Paul to stir them up to the love of Christ recommendeth this grace by making it the mark and evidence of the man that hath interest in all the good things wished-for with all them that love our Lord. 7. Though we are bound to pray even for those who are graclesse that God may bestow grace upon them yet the more speaking evidences there be of true grace in any we may be the more encouraged to pray to God for them and with greater confidence to expect a gracious return of our prayers upon them for Pauls wishes to God to which he affixeth an Amen in evidence of his confidence to be heard are put up in behalf of those who do love our Lord Jesus Christ. 8. As there are many who professe love to Christ whose love is and when it is tryed will be found to be but counterfeir unsincere and not reall So the good things promised to those who love the Lord Jesus Christ do not at all belong to any of that sort whatsoever their deluded hearts may sancie to the contrary but to such only who love Him really sincerely and testifie their love into Him by keeping His commandments Joh. 14. 15. and especially by loving those who are His 1 Joh. 4. 20 21. for the Apostle qualifieth that love to Christ which is an evidence of interest in the good things wished-for by sincerity which implyeth there is somelove not sincere That love our Lord Jesus Christ in sincerity 9. The more sincere a man is in the exercise of any grace or practice of any duty he will endure the longer sincerity in good is alwayes attended with perseverance but hypocrisie doth soon faint and wholly sit up at the last Joh. 27. 8 9. with 10. So much is implyed by the word here rendered sincerity as Tit. 2. -7. which also signifieth incorruption That love our Lord Jesus Christ in sincerity Amen FINIS ERRATA Page Line Read 21 22 Ephes. 5. 2. 22 3 dele shall 26 22 Col. 46 37 Philip. 2. 13. 60 12 inheritance 91 5 by the 138 6 and His 202 10 actuated 213 12 over their 233 38 dividing 235 19 Gen. 13. 253 2 subsistence 267 3 its own 268 35 dycing of ibid 36 or dycing 310 5 any other 327 34 nearby 333 16 6. 10. 343 1 wrought by 347 12 doct 3. 356 26 so see 363 10 6. 10. 364 29 Whatever 413 24 1 Joh. 2. 425 30 Mark 10. 432 32 biddeth 456 1 and 463 28 Gal. 6.
crosse and His death upon the crosse So that by being slain He slew the enmity betwixt God and us Vers. 17. And came and preached peace to you which were afar off and to them that were nigh IN this and the following verse is contained the third branch of the second part of the Chapter wherein the Apostle sheweth how that excellent benefit of union and communion with God 〈◊〉 His Church purchased by Christ for the Gentiles was published and actually communicated unto them equally with the Jews to wit by the preaching of the Gospel And first he declareth that Christ Himself did preach and publish the glad tydings of that peace and reconciliation which was purchased by Him on the crosse See ver 15 16. And secondly he sheweth to whom he did publish it first to the Gentiles who were far off See Act. 2. 39 being compared with the Jews as being without the bounds of the visible Church Now Christ preached to the Gentiles not immediately and in His own person Mat. 15. 24. except to some few who were first-fruits of the rest Mat. 8. 5 c. and 15. 28. but mediately and by the ministery of His Apostles and their successors the Ministers of the Gospel whom He sent unto them to preach Mat. 28 19 whose Ministery He doth alwayes accompany by His Spirit to the conviction of some and conversion of others and therefore He himself is said to preach in them 1 Pet. 3. 19. Next to the Jews who are said here to be nigh because they were within the visible Church and therefore though many of them being simply considered were far from God yet they were nigh being compared with the Gentiles as living under the drop of the means of grace and reconciliation Now he mentioneth the Gentiles first not as if the Gospel had been first preached unto them Act. 13. 46. but to shew that this priviledge of having the Gospel preached did now under the New Testament belong equally both to the Jews and Gentiles And therefore it was not of any moment which of them were mentioned first and which last Doct. 1. It is not sufficient in order to our reconciliation with God that a price was payed by Christ upon the crosse to satisfie divine justice but there must also an offer be made of this purchased friendship in the preaching of the Gospel that so we may imbrace and lay hold upon it by faith otherwise the friendship is not actually made Col. 1. 21. for the Apostle having shewed ver 16. that Christ had satisfied divine justice upon the crosse doth here declare how His so doing was published and actually communicated both to Jew and Gentile And came and preached peace 2. Though we did commit the wrong which occasioned the enmity betwixt God and us Col. 1. 21. yet not only the first motion but the full prosecution and through compleating of the friendship cometh from God through Christ in so far as Christ did not only upon the crosse satisfie for our wrong but also maketh an offer of friendship so purchased in the ministry of the Word yea and bringeth us to a closing with the terms upon which it is offered Joh. 6. 44. And came and preached peace 3. As the sum of the Gospel is peace there being nothing contained in it but a declaration that peace and reconciliation with God and His Church may be had and upon what sweet and easie teaâ—ms it may be had Rom. 5. 11. and earnest offers of that peace made unto all who would imbrace it upon those tearms 2 Cor. 5. 20. together with the duties of thankfulnesse which God doth call for from those who accept the offer Matth. 11. 29. and the fearfull judgements which do await on such who will not imbrace the offered friendship Heb. 2. 3. So the publishing of this doctrine of peace is the gladdest tydings which ever sounded in the ears of lost sinners for the Apostle speaking of Christs preaching of the Gospel saith He came and preached peace the word rendred preached doth signifie and accordingly is translated Rom. 10. 15. to bring glad tydings 4. When Christ doth send His called Ministers with an offer of peace and reconciliation unto a people it is all one as if He himself in His own person did come and make an offer of Him And therefore the word of reconciliation in their mouth should be received and accepted by those unto whom it is offered with the same readinesse confidence and reverence as they would receive it from Christ Himself Gal. 4 14. for though Christ preached immediately and in His own person only to the Jews Rom. 15. 8. yet the Apostle saith He preached also unto the Gentiles because He sent His Apostles and Ministers to preach unto them And came and preached peace to you which were afar off 5. They may be nigh to God as to their external and Church-state living under the drop of means and enjoying the priviledge of all divine Ordinances who are yet unreconciled to God and holding up the enmity which is betwixt the Lord and them for Christ behoved to preach peace even to those who were nigh to wit in the respects presently mentioned which implyeth they were not yet at peace with God And to them that were nigh 6. For whomsoever Christ hath purchased peace upon the crosse to those he maketh an offer of peace and reconciliation in the preaching of the Gospel And therefore He hath not died for all for the Apostle sheweth that as Christ purchased peace for both Jew and Gentile ver 16. so He came and preached peace to both even to you which were afar off and to them that were nigh Vers. 18. For through him we both have an accesse by one Spirit unto the Father THe Apostle thirdly proveth that the Gentiles were effectually called by the preaching of the Gospel to partake of purchased peace and reconciliation equally with the Jews because they both had equal accesse and liberty to approach unto God in the practice of all commanded duties as unto their own reconciled God and Father for the word rendered accesse hath an allusion to the courts of Princes where petitioners are admitted unto accesse to their Prince even in the very presence-chamber Concerning which accesse he sheweth first that it is through Christ He having removed all those obstructions and impediments which might have marred it And secondly that it is by the one Spirit of God who doth create preserve quicken and actuate those graces in the exercise whereof they obtained accesse unto God Doct. 1. One main fruit and evidence of reconciliation is accesse unto God whereby reconciled souls have not only liberty to approach unto God in the enjoyment of all divine Ordinances which accesse is the priviledge of all within the visible Church whether they be reconciled or not Psal. 147. 19. but also freedom and liberty of spirit to approach unto God in the exercise of all their saving graces by which they