yet the ceremonial Law the keeping whereof they urged so much upon others but did usually and without challenge neglect it among themselves and where they knew none were to publish it abroad Mat. 23. 4. Secondly he mentioneth the third principle from which they were acted in their so vehement urging of Circumcision upon others even their ambition and desire of vain-glory that they might have whereof to glory and boast in the multitude of Proselytes among the Gentiles who received Circumcision in their flesh at their instigation and thereby did evidence that they were converted or rather perverted unto Judaism Doct. 1. As we would not lightly and without evident cause charge any with hypocrisie dissimulation and pretending of zeal for God and respect to conscience when there is no such thing in reality and truth So this is ground sufficient for any to susspect and for those who are otherwise called unto it to affirm That they who give little o 〈…〉 o evidence of zeal to God or respect to conscience in the ordinary strain of their conversation are not acted from zeal and conscience in those particulars wherein they would seem most zealous and conscientious and more especially when Ministers do make bold without challenge to neglect those things the practice whereof they presse most vehemently upon others it cryeth aloud that they are men destitute of conscience and that they speak and preach not because they believe but for other base ends for Paul having charged his adversaries with hypocrisie in their so much urging of Circumcision ver 12 he giveth a reason for his so doing to wit their godlesse conversation and carelesse neglect of those things which they so much pressed upon others For neither they themselves who are circumcised keep the Law 2. The Word of God in the mouthes of His Servants is quick and powerfull and sharper than any two-edged sword so as it entreth in upon a man's very soul and spirit and maketh that difference appear which is betwixt his false though fair pretences and his real though foul intentions the latter whereof lay lurking under the former but this searching Word taketh off the visard and maketh them appear in their foulest colours for the Word of God in Paul's mouth discovereth the secret foul intent even of the very hearts of his adversaries having laid aside their fair pretexts They desire to have you circumcised that they may glory in your flesh saith he 3. Where the spirit of schism and Church-renting hath once possessed a soul it causeth the man in whom it is to refuse no pains trouble or toil for gaining of many followers and to look upon those whom he so gaineth as so many trophees of his victory and speaking proofs of his unparalleled abilities and parts wherewith he is so much taken up himself that he cannot dissemble his earnest desire to have all others taken up with admirationat them also for those schismatick Church-renters chap. 4. ver 17. did desire yea ver 12. constrained men to be circumcised that they might glory in their flesh Vers. 14. But God forbid that I should glory save in the crosse of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world THirdly in the Conclusion the Apostle doth oppose his own truly christian and apostolick conversation and carriage to those sins of hypocrisie carnal policy and vain-glory which he hath shown to be in the false Apostles And first in opposition to their vain-glory mentioned ver -13. he declareth that the matter of his gloriation and boasting was only in the crosse of Christ that is the all sufficient expiatory and satisfactory sacrifice of Christ upon the Crosse with the whole work of our Redemption which is also hereby synecdochically understood and rejecteth all other sorts of boasting as a thing abominable for so much doth his usual expression God forbid import Rom. 3. 4 6 31. and 6. 2. Secondly he sheweth in opposition to their hypocrisie and desire to make a fair shew in the flesh that by Christ or by His Crosse for the article in the Greek language may relate to either the world was crucified to him that is all that is in the world and in so far as it is opposed to the Kingdom of Christ as honour riches pomp pleasure the favour fear wrath praise or dispraise of men all were undervalued and despised by him to wit in comparison of Christ and the excellency and worth of His sufferings Philip. 3. 8. and hereby also he was crucified unto the world that is undervalued and despised by the men of this world for to be crucified in both sentences signifieth the same thing even to be contemptible and undervalued as those were who died by that ignominions and cursed death upon the Crosse Deut. 21. 23. Doct. 1. It is praise-worthy in a Minister and advanceth much the conviction of those whose sins he reproveth when his own carriage is so exemplary as the holding forth of it may point out their duty and wherein they come short of their duty for the Apostle having mentioned the sins of his adversaries ver 12 13. doth here hold forth his own practice wherein as in a glasse they and others might see their duty in opposition to those sins But God forbid saith he that I should glory c. 2. Though the goodnesse or badnesse of men who maintain and labour to propagate opinions are not sufficient arguments to prove either the truth or falshood of what they maintain seing even the Godly may erre and men otherwise carnal may discern what is Truth or Error right or wrong in some particulars better than they 2 Sam. 24. 2 3. yet when Truth is already demonstrated to be Truth and Error to be Error by sound and solid arguments from Scripture and Reason then is it lawfull and opportune to compare the pious conversation of those who are for Truth with the impiety pride and vain-glory of those who are for Error that hereby some taking weight may be added unto those former arguments especially in the minds of those who are prejudged against the Truth for the Apostle in the body of the Epistle having confirmed his own Doctrine and refuted the Error of his adversaries by solid and nervous reasons doth now in the conclusion compare his own life with theirs and opposeth his christian ingenuity and freedom from vain-glory to their hypocrisie basenesse and vanity and this to make his former arguments weigh more with those prejudicate Galatians as appeareth by comparing the two former verses with this and those which follow But God forbid that I should glory c. 3. Though it be lawfull in some cases for men to glory in the good things of God bestowed upon them See ver 4. doct 5. yet it is altogether unlawfull yea no lesse than abominable to glory in any thing so as that we place our confidence in it for making us accepted to and righteous before God but
them in their leaving of it yea and that knowingly and with confidence they may be able to denounce the curse of God against those who would dare to hold out another way of Salvation contrary unto it for so doth Paul If an Angel preach besides what we have preached let him be accursed 4. The Ministers of Jesus Christ ought to be faithfull unto the souls of those over whom they are set by declaring the whole Counsel of God unto them Act. 20. 27. and keeping up no Truth necessary for Salvation from them for Paul was thus faithful to the Galatians else he could not denounce those accursed who would preach any thing to wit as necessary to Salvation even besides that which he had preached unto them as he doth here 5. So much of glory to God's Justice and Mercy is manifested in the Doctrine of the Gospel Eph. 1. 6 7 12. the keeping of this Doctrine pure and uncorrupt is so necessary for the salvation of sinners 1 Tim. 4. 16. the perverting of this Doctrine by adding any thing of mans inventions to it is so dishonourable to God whose wisdom is hereby taxed as defective so destructive to the Doctrine of the Gospel it self ver 7. and so perniciously poisonable to the souls of People Act. 15. 24. that they who are guilty of this sin and labour to seduce others to imbrace their pernicious Errors are liable to the terrible curse of eternal separation from Christ and ought to be pronounced such judicially by the Church Tit. 3. 10. Let him be accursed or Let him be Anathema which was one kind of that dreadfull sentence of Excommunication as it was used with the Jews and the word signifieth that which is put apart from the use of man and dedicated unto God with the accursing of them who should convert it to their own use and so by a translated sense it signifieth eternal separation from Christ. Rom. 9. 3. 1 Cor. 16. 21. Doct. 6. The more impartial the Ministers of Christ be in reproving of sin and denouncing of threatnings against all without exception who are guilty of the sin threatned the word of reproof and threatning will have the more weight from his mouth and when the Word is dispensed with evident respect to persons so that the faults of some are sharply rebuked when the sins of others equally guilty for by-respects are wholly connived at usually no person careth for it therefore Paul that the judgment denounced may have the more weight with others exempteth not himself if so he should be found guilty of the sin against which he threatneth Though saith he even I Paul or any other of the Apostles preach any other Doctrine c. 7. As people when they discern any excellencies or perfections whether in gifts or graces in Ministers are ready to take upon trust whatever they deliver so nothing of that kind should make faith to what they preach if it be not founded upon the Word of Truth the first of these is supposed the other more directly expressed while he saith If we or an Angel from Heaven preach any other Doctrine let him be accursed 8. The Authority of the Gospel and written Word is far above the Authority of the most trust-worthy Men yea and of the glorified Angels So that neither Man nor Angel Church or any other can adde any Authority to it as though without the testimony of those it had not sufficient Authority in it self 2 Pet. 1. 19. and from God the Author of it 2 Tim. 3. 16. to give faith unto it neither can they detract any thing from its Authority though they should all in one voice contradict it as it appeareth from this impossible case supposed by the Apostle Though we or an Angel from Heaven preach any other Gospel let him be accursed Vers. 9. As we said before so say I now again If any man preach any other Gospel unto you than that ye have received let him be accursed THat the Apostle may shew what he spoke proceeded neither from rage nor rashnesse he doth again denounce the former terrible curse more generally against all whomsoever guilty of the forementioned sin Doct. 1. Such is the incapacity of mens minds to understand the things of God Eph. 4. 18. the imbecillity and weaknesse of their memories to retain and carefully keep Heb. 2. 1. Yea such is the deadnesse slownesse and aversnesse of the will and affections from imbracing and giving entertainment to saving Truths at first when they are offered Zech. 7. 11. that weighty and necessary Truths are not only once but frequently to be inculcated by faithful Ministers especially fundamental Truths Philip. 3. 1. and of daily use and practice 2 Pet. 1. 12. which frequent inculcating of one and the same thing must flow not from lazinesse occasioning vain and idle repetitions condemned Mat. 6. 7. but from the zeal of God respect to and compassion of the peoples necessity for Paul doth inculcate and again repeat this necessary and fundamental Truth that the Doctrine of the Apostles and by consequence their Writings 1 Joh. 1. 1. have Divine Authority and are throughly sufficient to Salvation without any mixture of humane Traditions added to them As I said before so say I now again 2. Though zeal for God and Truth with servency in the delivery of Truth chiefly in the reproof of sin Isa. 58. 1. be required in a Minister yet he is carefully to guard lest under pretence of zeal he vent his inconsiderate and fleshly passions or lest he give any ground for people to conceive so of him for Paul guardeth against this by repeating advisedly what he had presently spoken As I said before so say I now again 3. It is not enough for the Salvation of peoples souls to have the Gospel preached in purity among them except it he also received by them as labouring to understand the purpose of it Act. 8. 30. giving assent unto the truth of it in their understanding Heb. 4. 2. and imbracing the good things offered by it in their heart and affections 1 Tim. 1. 15. for whereas ver 8. Paul said they are accursed who teach otherwise than he had preached here he saith they are accursed who preach otherwise than they had received whereby it appeareth as Paul had preached the Gospel of Christ so the Galatians received it to wit the whole bulk of Church-members come to age the two first wayes mentioned in the Doctrine and sincere Believers among them in the last way Vers. 10. For do I now perswade men or God or do I seek to please men for if I yet pleased men I should not be the servant of Christ. HEre is a second Argument proving the Divine Authority of the Gospel which Paul had preached to those Galatians taken partly from the scope of his Doctrine which was not to perswade men that is by a necessary Ellipsis and a construction somwhat unusual he did not by his Doctrine perswade men to be
Christian courage under variety of afflictions your tractable disposition to receive wholsome counsels your willingnesse to be instructed in the way to life and in order to that end to attend publick duties beyond many of your equals your strengthening my hands in the work of my Ministery as by other means so especially by your good example amongst the People of my charge I should judge my self very unanswerable to God and exceeding much blame-worthy if I did not encourage your Honour to make progresse in that good way wherein ye are already engaged And if my present essay upon this Piece of sacred Truth do contribute any thing to this end it shall be matter of thanksgiving from me unto the Lord who alone doth teach His People to profit And finally I do professe unto you all Right Honourable and most dearly beloved in our Lord that those words 2 Pet. 1. 12 13 14 15. sound much in mine ears and do sometimes work upon my heart if so I may in some measure follow the example of that blessed Apostle who wrote them Wherefore saith he I will not be negligent to put you alwayes in remembrance of those things though ye know them and be established in the present Truth Yea I think it meet as long as I am in this tabernacle to stir you up by putting you in remembrance Knowing that ere long or not knowing how soon I must put off this tabernacle Moreover I will endeavour that you may be able after my decease to have these things alwayes in remembrance Now it is the Lord alone who blesseth the endeavours of His Servants and giveth increase both to our planting and watering To whose rich and saving grace I commend your Honours most heartily and shall ever pray for all manner of blessings on you and all your rising posterity as is the duty of Your Honours obliged Servant who beggeth grace to approve himself your faithfull Pastor JAMES FERGUSSON To the Reader Christian Reader I Do here present thee with an Exposition of two of Paul's Epistles after the pattern so far as my weaknesse could reach held forth by those two Reverend Brethren Mr. David Dickson and Mr. George Hutcheson in their late Pieces of this kind upon other parcels of holy Scripture The Reasons of my undertaking besides what is held forth in the former Epistle were not any confidence I had to come up to my copie wherein I doubt not but as I my self am very conscious so the intelligent Reader will easily perceive that I come far short and that the superstructure by me is much unanswerable as to fulnesse of purpose accuracie and stile of language to the foundation laid by them But first an apprehension I had that as the compleating of such a work as this upon the whole Scripture is much wished for by many and would prove acceptable and profitable to the Church of Christ So many of greater abilities and fitnesse than I for such a task who did lie-by might be strongly induced to contribute their endeavours towards it if any essay of mine should be accepted Wherein I blesse the Lord I have not been in a mistake as may appear by what is sent abroad to the world since the publishing of my former Piece by a Reverend Brother my nearest fellow-labourer in the work of the Ministery upon the two Epistles of PETER And secondly I was one of those who some ten years ago without my knowledge were pitched upon by some Reverend Brethren of the Ministery for carrying-on this Work at which time I almost perfected the whole task then allotted for me but through some sad accident in those times of trouble all the Papers I had written upon that subject were destroyed and lost and so a great part of my time and life in a manner lost with them which notwithstanding did not so discourage me but the remembrance of what sweetnesse I tasted in that study and of the manifold advantage wherewith it did recompense my pains did make me full seven years after more easie to be wrought upon and perswaded by the earnest desires of others to make a new essay as being confident from former experience I my self at least should be no loser by it If any shall think this present Piece to be of greater length than my former and some others of this kind are I hope they will for satisfaction consider that seing the Apostle doth discusse a great and needfull controversie in the Epistle to the Galatians it requireth time and enlargement to find and follow the threed of an intricate dispute and to explain those excellent Truths which the Apostle doth so much labour to assert And as for the Epistle to the Ephesians it is well known to be so comprehensive as containing the whole substance of Christian Religion in so little bulk that hardly can any man at least not I satisfie either himself or his Reader without inlarging himself somewhat in opening up such a rich treasure and excellent subject I know there may be much coincidencie of Doctrines which do nativly arise from those Epistles and from those others to the Philippians and Colossians But the Reader may for his satisfaction consider that besides I have frequently referred him to those places where such Doctrines were formerly raised seing the Spirit of God hath thought it necessary to assert necessary truths oftner than once in severall Scriptures for our further confirmation it should not be thought an idle repetition in a Writer to draw out the same conclusions from the same truths when they occurr for hereby is given a proof of the sufficiency and fruitfulnesse of Scripture as furnishing many arguments to establish one and the same necessary truth To write the same things to you to me indeed is not grievous but for you it is safe saith our Apostle Philip. 3. 1. I trust it shall not offend that in some places I do not only hold forth the doctrine and conclusion which flow naturally from the text but also couch-in some explanations cautions reasons and somtimes some short uses for those serve to obviate mistakes about the truth in hand and to leave some impression of it upon the heart and affections If any take exception that Scriptures are too frequently cited and think they are hereby retarded from making progresse in reading the treatise They may be pleased to consider that I cite no Scriptures to confirm the Doctrines themselves which as I conceive are sufficiently grounded upon and confirmed from the text but only the cautions reasons and uses of those Doctrines which not being grounded upon the present Scripture I desired none to take off my hand upon trust However if any understand the purpose to be truth and grounded upon Scripture he needeth not stand to seek the particular passage which is brought to prove it except he please and judge it convenient that he may have some further ground of meditation upon the truth in hand thereby afforded And now
havock of it ver 13. together with the great measure of knowledge he had in that Religion which he did then professe and of abilities to defend it beyond many of these who were equal in age with him and his zeal and servour for his Religion and the worst part of it to wit unwritten Traditions received from their fathers without any ground in the written Word of God Mat. 15. 3 9. All which he speaketh as of a thing publickly known ver 14. leaving them to gather hence that his so sudden change from being so zealous so deeply engaged and every way so able a persecutor â—o imbrace the Christian Religion could not flow from humane perswasion or any ordinary means but immediately from God Doct. 1. It is a matter of no small difficulty yea and in an ordinary way almost impossible for a man deeply engaged in a course of error having kythed active for it and endued with ability to defend it to be reclaimed from his error to imbrace the way of Truth for Paul maketh his so deep engagements to the Pharisaical Errors an evidence that his sudden change to Christianity did not flow from any ordinary mean but was wrought immediately by God For ye have heard c. 2. A sincere Convert will not shun to make an open and ingenuous confession of his wicked life not omitting any thing which may tend to the just aggravation of it and this not in a boasting or a rejoycing manner Iam. 4. 16. but that here by the freedom of God's grace may be commended 1 Tim. 1. 13 14. and that other vile sinners in their own eyes lost may have encouragement from God's dealing with him to belieâ—â— on Christ for life everlasting 1 Tim. 1. 16. and that Gods honour one way or other may be thereby brought about for Paul doth ingenuously confesse here that in time p 〈…〉 he had persecuted the Church of God extreamly and wasted it that he may thereby make evident that his conversion flowed from the immediate and extraordinary work of God and so stopt the mouth of those who were adversaries to Truth 3. That the Scriptures of the Old and New Testament were endited by the Spirit of God and that the Pen-men thereof were not acted with humane policy but immediately inspired by that unerring Spirit appeareth from this joyntly with other evidences held forth in Scripture it self that they concealed not their own faults but blazed them to the world when the glory of God did so require as Paul doth here Beyond measure I persecuted the Church of God saith he 4. This open and ingenuous confession of our bypast wicked life is to be extended only unto sins already known that hereby the publick offence may be removed but not to the making notour of such evils as have been keeped secret from the knowledge of others the divulging whereof would but multiply scandals and stumbling-blocks Rom. 2. 24. for Paul confesseth only what they had already heard Ye have heard of my conversation in time past 5. There is no particular Church on earth though never so famous for and orthodox in the point of Religion who may not so far degenerate from what they once were as that Religion both for Doctrine and Worship may be wholly corrupt from which those who would be saved must deliver themselves quickly and which God will not own for His as not being prescribed by Him but will father it on those who do professe it as their Religion and as invented by them thus the Jews once right in the point of Religion Hos. 11. 12. had now in Paul's time so far corrupted Religion in the doctrine of Justification Rom. 10. 3. of the Trinity Joh. 8. 9. of Manners or of the Moral Law as if it required nothing but external obedience Mat. 5 6 7. chapters in asserting the authority of unwritten Traditions and in worshiping God according to those Mat. 15. 3 9. and rejecting Jesus Christ the promised Messias 1 Thess. 2. 15. that Paul seeth a necessity to quit that Religion calling it theirs not God's My conversation in times past in the Jews Religion 6. Crosses afflictions and persecutions from wicked men are the ordinary lot of God's Church and People and this by reason of that enimity which is betwixt the seed of the Woman and the seed of the Serpent Gen. 3. 15 together with Satan's malice against the Church Gen. 3. 15. and his prevalent power over wicked men whereby he inciteth and draweth them on by such inducements as he knoweth will be most prevalent with the different tempers of those who are acted by him Joh. 12. 6. compared with Mat. 26. 15. to be executioners of that his rage and malice Rev. 20. 7 8. and because of God's tolerance and permission that thereby His Church may be tried Rev. 2. 10. every one whether good or bad being made to appear what really they are Dan. 11. 32. and that by the sufferings of His People the way of Truth may be made more lovely further spread and more imbraced by others Act. 8. 4 5 6 c. and that they may be also corrected for their bypast sins as abused peace and prosperity Judg. 10. 6 7. and that hereby also they may be restrained from many sins in time coming Isa. 27. 9. and this either by removing the opportunity of such sins through the rod Hos. 2. 6. or by renewing the hearts of many through sanctifying grace a greater measure whereof is bestowed usually by God upon His People under persecution and affliction Hos. 2. 14 15. than at another time thus Paul persecuted the Church of God extreamly 7. Though the Church of God as to the inward estate thereof which standeth in Election and the fruits of saving Grace flowing therefrom cannot be utterly wasted Joh. 10. 28 29 neither can the outward state of the visible Church be so far decayed as that the visible Church should altogether cease to be at least in all places Mat. 16. -18. Yet the Lord may so far give way to the rage of persecutors for the reasons mentioned in the former Doctrine as that thereby the outward face and beauty of the visible Church shall be totally marred the Members thereof being partly killed Joh. 16. 2. partly scattered Act. 8. 3 4. the publick Ordinances of divine Worship being altogether for a time suppressed and the publick Assemblies of the Church interrupted Dan. 11. 31. Thus Paul wasted the Church the word signifieth the vastation of Lands burning of Houses and utter depopulation of Countries which use to be accomplished by an inraged prevalent enemy I wasted it 8. The Church of God may expect to meet with persecution and sufferings not only from men avowedly wicked and openly flagitious but also from others whose carriage is smooth free from scandal and in all things according to that false way of Religion which they professe blamelesse Satan laboureth most to have such engaged and such being once engaged are most
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
thou that sleepest 4. The first Doctrine deduced from ver 8. hath ground here also in that he doth again minde them of their miserable case by nature not only under the similitude of death formerly used chap. 2. 1. but also of sleeping 5. Neither can an offer of Christ unto a sinner be savoury nor a command to imbrace this offer get entertainment untill first a discovery be made unto the sinner of his sad and miserable case by nature for the Lord in holding forth the offer of Christ and commanding them to imbrace it doth so speak as he first discovereth the wofull case wherein they were by the similitude of sleep and death while he saith Awake thou that sleepest and arise from the dead 6. Our utter inability to help our selves or to do any thing acceptable to God contracted by Adam's fall doth not weaken or abolish Gods soveraign right and dominion over us in so far as though we be not able to do yet He may justly require and exact of us to do for though they were dead and consequently unable to help themselves yet He requireth them to awake and arise Awake thou that sleepest arise from the dead 7. Though it be the only power of God which quickneth dead sinners and bringeth them from nature unto grace Col. 1. 13. there being no principle of a spirituall life in us by nature whereby we can quicken our selves yet the Lord is pleased to work upon us not as upon senslesse blocks but as reasonable creatures by commanding and perswading us to do that which is our duty though not in our power to do and thereby as a mean conveying unto the Elect the effectual working of His power whereby He worketh in them what He requireth from them for He commandeth those who are dead to arise from the dead and so maketh them to rise Rom. 4. 17. Arise from the dead 8. Though the Word of God for the most part be contrived in general precepts threatnings and promises without expresse mention of one more than another except in some general qualifications to whom each of those in particular belong Joh. 3. 16. Gal. 3. 10. yet before a sinner be brought to Christ the Spirit of God doth make particular application of those unto his conscience as if they were directed unto him by name And the more a Minister doth labour to reach the consciences of people by making particular application of general truths unto them they are in a fairer way of gaining ground upon them and doing good unto them by what they preach for the Apostle holding forth a directory unto us how to walk in order to the gaining of godlesse sinners from the Lord's example doth bring him in speaking as it were to every one in particular Awake thou arise thou Christ shall give thee light 9. The holding forth of Christs excellency and of that excellent state of light joy comfort knowledge which being once forfeited by Adam's fall is again purchased by Christ and to which He bringeth all such as do come unto Him is one of the strongest arguments though others also must be made use of Luke 13. 3. to prevail even with natural hearts to make them willing in the day of Gods power and obedient to Him when He doth call them for Paul sheweth that even God Himself doth make choice of this argument Arise and Christ shall give thee light Vers. 15. See then that ye walk circumspectly not as fools but as wise HEre is a new precept the third in order of those which are contained in this Chapter and it is deduced also as a conclusion from what goeth before to this purpose That seing they were now light in the Lord ver 8. and obliged not to have fellowship with the unfruitfull works of darknesse but to reprove them ver 10. therefore they would see to their walk or take accurate inspection of their life and conversation whether in word or deed and to see to their walk as to be circumspect or precise in it even willing to go to the outmost as the word in the original doth signifie of what every command requireth both for matter and manner especially labouring as to approve themselves unto God so to give no just cause of exception or offence at what we do unto others no not to those that are without who are expresly mentioned Col. 4. 5. where the same precept is in substance proponed Which precept so proponed he doth first inforce by a reason for the particle as doth not alwayes make comparison but sometimes rendereth a reason and the reason is that true wisdom doth consist in walking thus and to walk otherwayes is extream folly Doct. 1. The more of light and knowledge a man hath received from God he ought to take the more diligent heed that in all things he practise according to his light seing not only the way of such is most eyed by wicked men who watch for his halting Jer. 20. 10. but also if he doth not walk the more circumspectly he deserveth double stripes Luke 12. 47. for this exhortation may be looked on as an inference from what he saith ver 8. ye are now light in the Lord See then that ye walk circumspectly saith he 2. So many are the wayes by which we may become accessory to other folks sins See ver 7. doct 3. and so many are the snares which Satan and his instruments do lay in our way to intrap us Eph. 6. 11. that if we walk not all the more circumspectly we cannot eschew but we must partake one way or other with wicked men in their sins for this exhortation may be looked upon also as an inference from what he said ver 11-Have no fellowship with the unfruitfull works of darknesse See then that ye walk circumspectly saith he 3. Those only are most fit to reprove sin in others to some good purpose who walk most circumspectly and live so as they cannot be justly blamed themselves Even the very righteous walking of such is a forcible reproof of sin in others though they speak nothing Heb. 11. 5. and otherwise their speaking will have no force Matth. 7. 3 4. besides that God doth usually blesse the pains of such Prov. 10. 21. for this exhortation may be also looked upon as an inference from what he said ver -11. but rather reprove them See then that ye walk circumspectly 4. That a man may walk accurately and circumspectly coming up so far as through grace he is able to the outmost of what every command requireth both for matter and manner it is necessary that he walk not rashly and indeliberately but that he see and diligently consider antecedently to his acting to wit not only what he is to do that it be neither evil nor appearance of evil 1 Thess. 5. 22. nor an occasion leading to evil Rom. 13. 14. but also from what principle and fountain Matth. 7. 17 18. for what end Matth. 6. 2 5. and by
Paul doth not condemn but approve this custom among men that no man ever hated his own flesh but nourisheth and cherisheth it 6. As Christs example in His dealing towards the Church is a most excellent copie to be eyed and imitated by husbands in their carriage toward their wives and that not only in their love but in all those other duties flowing from love which they owe unto them So it doth concern both husbands and wives to eye this pattern much and to draw their motives and encouragements unto their mutuall duties from it as that which will much conduce to keep their hearts in a spirituall frame even in those performances and to prevent that carnal worldly disposition which the misguided care of performing such duties as the married-state of life calleth for doth usually contract for as he propounded Christs example for a motive to and pattern of the duty of love ver 25. so of those duties also of nourishing and cherishing which flow from it in this verse even as the Lord the Church 7. A husbands care ought to extend it self not only to nourish and cherish his wife in things temporal and which concern her body only but also in things spiritual and which concern her soul and therefore he would be circumspect lest under pretence of eschewing all suspicion of displeasure with her and of giving necessary tokens and evidences of his love and kindnesse to her in order to his outward cherishing her he do neither willingly neglect the care of her salvation or by fondnesse or lightnesse incapacitate himself to do her any good in that respect for Christ doth nourish and cherish His Church by taking care of and providing mainly for the souls and eternall state of His People and husbands are commanded here to make Him their pattern Even as the Lord the Church saith he Vers. 30. For we are members of his body of his flesh and of his bones HE giveth here a reason why Christ doth so cherish His Church where in stead of naming the Church expresly which the sequell of his discourse did require he mentioneth himself and other true Believers among the Ephesians under the pronoun we the Church here spoken of for whom Christ did give Himself being only made up of such And the reason is taken from that neer and strict union or that spirituall marriage which is betwixt Christ and Believers whereof that ancient marriage betwixt Adam and Eva was a kind of type and shadow as appeareth from the words here used which are taken from Gen. 2. 23. and were uttered at first by Adam concerning himself and his wife but are here by allusion to that marriage of theirs made use of to set forth the spirituall marriage betwixt Christ and His Church the tie and bond whereof is so near and strict that as the Apostle sheweth all Believers are members of His body yea not only of one nature with him which is common to them with all mankind but also as they are new creatures they have their originall and nourishment from Him even from His flesh and bones in so far as they owe the beginning progresse and accomplishment of their spirituall life to Christ His taking on of flash and His suffering in the flesh and by the vertue of those His sufferings they are quickned and fed and so are of His flesh and of his bones Doct. 1. Then do we speak and hear to our comfort and edification these truths which expresse the tender and warm care of Christ unto His Church when we make application of them to our selves and by a lively faith do enter our selves among these for whom He doth so care for the Apostle having in the preceeding verse spoken of Christs nourishing and cherishing of His Church applyeth that to himself and other true Believers among the Ephesians while he saith for we are members of his body 2. Then may we upon good grounds apply these generall truths unto our selves when as members of Christs mysticall body we draw our spirituall life and nourishment from that vertue and influence which Christ hath purchased by His sufferings in the flesh for upon this ground Paul doth substitute himself and other true Believers in stead of the Church and claimeth interest in Christs tender and warm care whereby He doth nourish and cherish His Church while he saith we are members of His body of His flesh and of His bones 3. There is no relation which Christ hath taken on toward His Church but it bindeth him to and accordingly he will perform all those answerable duties which men under these relations are bound to perform toward those to whom they have them for he giveth a reason why He did nourish and cherish His Church as a man doth his body and a husband ought to cherish his wife because he had taken on the relation of an head and husband to His Church while he saith we are members of His body of His flesh and of His bones 4. As true Believers have a twofold being one naturall and another spirituall so they have a twofold originall answerable to each of these In their naturall being they owe their originall under God unto their parents as being bone of their bones and flesh of their flesh as Eva the first woman did owe it to her husband But as they are renewed and born over again they owe their spirituall being not to the will of the flesh or the will of man Joh. 1. 13. but to the vertue of Christs obedience and sufferings in His flesh 1 Joh. 4. 9. for he saith not they are bone of His bones and flesh of His flesh as Adam saith of his wife Gen. 2. 23. to point that she did owe her naturall being unto him as being come and made of him but that they were of His bone and flesh to wit in their spirituall being as they were renewed and members of His body for we are members of his body of His bone and of His flesh Vers. 31. For this cause shall a man leave his father and mother and shall be joyned unto his wife and they two shall be one flesh THis verse in the literal plain and historical sense of the words holdeth forth the law of marriage binding all married parties in all times which was pronounced by Adam Gen. 2. 24. and approved by God Himself Matth. 19. 5. And the words taken in this sense contain the third reason to prove the former consequence ver 28. that seing wives are the bodies of their husbands therefore they should be loved The argument is taken from that law of marriage expresly declaring that for this cause to wit because the wife is bone of his bone and flesh of his flesh as the cause is expressed Gen. 2. 23 24. which is the same in effect with the cause given ver 28. even because she is the body of the husband to which this verse literally taken doth relate or to the thirtieth verse immediatly preceeding in
more hurt than the thing it self can bring of good and advantage for therefore the Apostle doth not commit the evidences of his affection to be carried to them by every man but one whom he could trust and they would respect even to Tychicus a beloved brother and faithfull minister 6. As Ministers would be loath to give their recommendation and testimony to naughty persons and those who are not deserving least thereby they wrong the Church of God and prejudge their own estimation afterwards when the person recommended by them doth not walk answerably So they should not deny a testimony to those whom they know to be deserving so far should they be from labouring to obscure and bear down the graces and gifts of God which are eminent in any of their fellow-labourers of purpose that they themselves alone may be thought of for Tychicus was a man deserving and therefore Paul doth recommend him which without doubt he would not have done otherwise Tychicus a beloved brother and faithful minister in the Lord. 7. Though God may make use of unconverted Ministers to do good in his Church Matth. 10. 4. with 8. yet no man can be a faithfull Minister or approved of God in His work except he have saving grace and be in Christ by faith for Tychicus is first a brother as a sound Christian and then a faithfull minister in the Lord 8. That Ministers are beloved one of another and live in love among themselves is a strong inducement to make the Lords people allow them room in their affections and receive their message with better will off their hand and divisions carnal emulations and strifes among Ministers themselves make both their persons and office lose much of their deserved respect among the people for Paul sheweth that Tychicus was beloved by him to make him have the more respect from them Tychicus a beloved brother 9. It is in a singular manner required of a Minister and the prime piece of a Ministers commendation that he be faithfull that is diligent in his work 2 Tim. 4. 2. sincere in his aimes and endeavours at the glory of God and the good of souls 1 Pet. 4. 11. neither adding nor pairing unto what God hath committed unto him to speak 2 Cor. 2. 17. Whatever a Minister be for learning prudence utterance and other abilities if he be not faithfull he is but naught Matth. 25. 23 with 26. for Paul commendeth Tychicus from this that he was a faithfull minister in the Lord. 10. A faithfull Minister will give proof of his fidelity in all the pieces of his imployment not only in publick preaching but also in his private coversing with the Lords people yea and in every thing will labour to answer the trust reposed upon him for Paul sheweth Tychicus would be faithfull even in relating the case and state of Pauls particular affairs he shall make known unto you all things Verse 22. Whom I have sent unto you for the same purpose that ye might know our affairs and that he might comfort your hearts IN prosecution of the former purpose he sheweth first he had not fallen upon Tychicus accidentally but had chosen and sent him of purpose And next declareth a twofold end for which he sent him 1. that he might acquaint them with Paul's affairs as ver 21. And 2. that he might be comfortable unto them by his presence message preaching and otherwayes Doct. 1. The greater paines are taken by Christ's servants to bring matter of edification and spiritual consolation unto the Lords people they ought to receive it with so much the better will and likeing for Paul sheweth that both he and Tychicus were at the pains the one to send the other to be sent unto them of purpose hereby to induce them the more to receive the message sent Whom I have sent unto you for the same purpose 2. The putting a right impression of the case of Christ's suffering servants and the state of the Gospels thriving upon the hearts of Christians in other remote parts of the Church is a work worth the care and pains of most eminent Ministers if it were to make them undergo a long and tedious journey for that same very end for Tychicus was sent unto them for the same purpose that they might know his affairs 3. We should labour so to inform our selves of the case and carriage of others and how it goeth with the affairs of Christ's Kingdom elsewhere as to be drawing matter of spiritual edification thence and consequently not to feed our curious humour for Tychicus in making known Pauls affairs was to aim at their spiritual consolation much more were they to aim at it themselves that ye might know our affairs and that he might comfort your hearts 4. It is the duty of every Christian and chiefly of a faithfull Minister to have this end proposed unto himself in all his friendly visits bestowed upon his acquaintance and chiefly upon his flock in all his familiar conferences with them in all the intelligence he communicateth unto them concerning Gods dealing with his Churches abroad even that thereby they may not trifle-by precious time or only satisfie curious ears but furnish some matter of spiritual edification for bettering the inward man for Tychicus was to make them know Pauls affairs for this end that thereby he might comfort their hearts 5. To know the several passages of Gods gracious providence towards His suffering servants together with their undaunted courage under sufferings and the use which God doth make of their sufferings to advance His truth and cause is and may be sufficient ground of comfort and incouragement unto the Lords people against the sorrow and sadnesse which their sharp sufferings considered in themselves cannot choose but affect the lovers of truth with for Paul implyeth that their hearing of his sufferings had sadded them and sheweth the relation of Gods dealing with him would comfort them that ye might know our affairs and that he might comfort your hearts 6. A Christian sufferer supported by God will not be so anxious about his own case as the case of others of the Lords people whom he knoweth to be in sorrow and heavinesse yea and ready to halt and be scandalized for His cause for Paul knowing their grief and fearing their fainting at his tribulations chapter 3. 14. doth send Tychicus of purpose to comfort their hearts Vers. 23. Peace be to the brethren and love with faith from God the father and the Lord Jesus Christ. NExt in the conclusion of the Epistle is contained the Apostles ordinary fare-well wish wherein designing those to whom he writeth by the name of brethren he wisheth unto them in particular 1. Peace that is peace with God with their own conscience one with another and all sort of prosperity 2. Mutuall love among themselves for Gods love to them is comprehended under grace in the following verse 3. The grace of faith the fountain of the former 1 Tim. 1. 5.
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
but looked upon as a delusion with howmuch-soever confidence it be vented for Paul regardeth not their perswasion upon this ground It is not of Him that calleth you saith he 4. This may evidence perswasion or confidence not to be of God or real but a meer delusion when that thing the truth or lawfulness whereof we seem to be perswaded of is contrary unto that which we are called unto of God by vertue either of our general or particular calling for the description here given of God from His calling of them importeth their opinion was contrary to that christian liberty to which they were called of God and therfore perswasion about it was not to be regarded This perswasion cometh not of Him that calleth you saith he Vers. 9. A little leaven leaveneth the whole lump HE obviateth a second objection for if they should have said There was no reason why Paul should make so much noise seing they had not imbraced the whole Jewish Religion but did only observe some Ceremonies thereof and neverthelesse remained constant in the Christian Faith yea and possibly that even this much was not common to them all but the deed of some few only He answereth by a similitude taken from Leaven That a little false doctrine to which leaven is compared Mat. 16. 12. may easily in progresse of time corrupt a mans judgment in every other point of Doctrine and that a small number of scandalous or seduced persons to whom leaven is compared 1 Cor. 5. 6. may very speedily infect the whole Church Doct. 1. When they who are overtaken with sin and error cannot any longer hold off conviction or defend their practice by strength of reason it is ordinary for them to mince and extenuate the sin of which they are convinced and to make but small matters of greatest offences for the similitude here used supposeth there was an apâ—nesse in them thus to extenuate their error A little leaven saith he 2. It is the duty of Christ's Ministers not only by force of reason to endeavour a sinners conviction that his way is sinfull or erroneous but also to forecast those shifts whereby the sinner being convinced of his sin or error may readily go about to extenuate it and having found them out to shew the vanity and lightnesse of them for the Apostle doth forecast that readily they would extenuate their sin from this that it was but a little one and maketh their extenuation to be without ground shewing that a little leaven leaveneth the whole lump 3. The Church of Christ and every particular member thereof ought carefully to resist and watch against the very first beginnings and occasions of sin but especially of error The Church by labouring authoritatively to convince the gain-sayers Tit. 1. 9 and by timeous and prudent application of Church-censures in case of incorrigible obstinacy Tit. 3. 10. and every particular Christian by labouring to be established and fixed in the Truth Col. 2. 7. lest he be carried about with every wind of doctrine Eph. 4. 14. and by avoiding all unnecessary commerce and fellowship with those who are carried away with a spirit of error 2 Joh. 10. for the least of errors and the smallest number of seduced persons are here compared to leaven a little quantity whereof doth secretly insinuate it self and insensibly convey its sournesse unto the whole masse or lump Vers. 10. I have confidence in you through the Lord that you will be none otherwise minded but he that troubleth you shall bear his judgment whosoever he be HE doth indirectly presse the former exhortation secondly by shewing his confidence grounded upon charity 1 Cor. 13. that through the Lords gracious working with them they should be reclaimed from their Error and made yet again to imbrace the same Truth which he did preach But withall lest from this his charity to them they should conclude the Error wherein they were was not very dangerous therfore he sheweth his just indignation against it by denouncing deserved wrath and judgment to be inflicted partly in this life partly in eternal death against their prime seducers without any exception save that of repentance which is to be understood in all threatnings Jer. 18. 7 8. Doct. 1. A loving Minister and zealous for the good of souls when he hath to do with those who are overtaken in a fault will of necessity be tossed with the tydes of contrary affections and as it were divided betwixt the exercise of hopes and fears love in Paul did stir up both those affections by making him fear the worst of those Galatians in the preceding verses and yet hope the best of them here I have confidence in you through the Lord saith he 2. The Minister of Jesus Christ is not to despair of their recovery who do oppose themselves but ought in charity to hope the best of all men so long as they are curable I have confidence in you through the Lord that ye will be none otherwise minded saith he which was not a confidence of Faith grounded upon a word of promise and therefore infallible but a confidence of charity and love to their good which made him hope that God would bring about their deliverance wherein though the event should have disappointed him yet he had not transgressed seing that in our judgment of persons where things are doubtsom we are commanded to hope the best so far as may be 1 Cor. 13. 7. Doct. 3. It is convenient also that a Minister sometimes make known unto the people that charitable confidence which he hath of their recovery The knowledge whereof may not only furnish the people themselves with some heart and courage to set upon their duty arising from their Ministers hopes and confidence but also commend their duty and make it lovely to them as being pressed upon them by one who hath evidenced his love and charity toward them by that his confidence Besides it is looked upon as a thing disgracefull to disappoint those who from love to and desire after our good do hope the best of us Thus Paul maketh them know his confident hope of their recovery I have confidence that you will be 〈◊〉 otherwise minded saith he 4. As the sinners first conversion from sin to holinesse is God's work Eph. 2. 5. So the recovery of a sinner from his backsliding and defection is no lesse a work of infinit Power Psal. 51. 10. and the only work of God for the Apostle speaking of his confidence of their recovery doth rely not upon their strength but on the Lord for bringing about the thing hoped for I have confidence in you through the Lord saith he 5. A Minister would so make known to people his charitable confidence of their recovery from sin and error as he may not thereby give them ground to conceive that he is not much displeased with their sin and so render them secure under it as making a sleeping pillow of those his hopes for the Apostle