seat of reason the mind and understanding in all men is by nature infected and polluted by this old man of inbred corruption for otherwise there were no need that we should be renewed in the spirit of our mind 2. It is not sufficient in order to our effectual learning of Christ and being taught by Him that we cease to do evill and labour to mortifie our inbred corruption with the several branches thereof but we must also learn to do well and endeavour to have the whole man adorned with the several graces of Gods Spirit making conscience of all the positive duties of an holy life for the Apostle sheweth their being taught of Christ consisted not only in the putting off the old man but in being renewed in the spirit of their mind and ver 24. in putting on that new man 3. See three doctrines implyed in the notation of the word renewed which signifieth to restore a thing deformed and antiquated to its ancient form and beauty upon Col. 3. vet 10. doct 4 5 6. Doct. 4. Right information of the mind and judgement and the knowledge of truth and duty flowing therefrom are most necessary to be sought after by Christians if so they would lead an holy life An erring mind will of necessity at least in so far make a crooked heart and an irregular hand for Paul sheweth that in particular it is necessary to be renewed in the spirit of the mind Vers. 24. And that ye put on the new man which after God is created in righteousnesse and true holinesse REsteth the third thing which the effectual learning of Christ doth require from and work in those who are so taught even that it be their daily task to put on the new man that is to be more and more endued and adorned with new and spirituall qualities whereby their mind may not only be renewed as was mentioned ver 23. but also their will affections and actions Which renewing work he sheweth is carried-on by Gods creating power after the pattern of His own Image which consisteth in perfect conformity to Gods Law as well in the second Table set forth here by righteousnesse as in the first set forth by true holinesse or holinesse of truth to wit that which is wrought by truth Joh. 17. 17. and is not counterfeit but sincere true and reall which epithet doth also agree to righteousnesse Now those gracious and spiritual qualities are called the new man and said to be put on as new garments See the reasons for both upon Col. 3. ver 9 10. doct 3. Hence Learn 〈◊〉 Where there is saving knowledge wrought in the mind sanctified practice in all the duties of an holy life will follow for unto the renewing of the mind ver 23. is here subjoyned the putting on the new man in righteousnesse and holinesse 2. So dead and indisposed are we by nature to holinesse and grace that no lesse than creating power is required to work it in us It is neither implanted by nature Psal. 51. 5. nor attainable by any industry or pains of ours Rom. 9. 16. but is a work of Gods omnipotency though He make use of means for that end 2 Tim. 4. 2. for he saith this new man is created 3. Only those who are renewed in knowledge and have their souls adorned with gracious and spirituall qualities of righteousnesse and holinesse are like to God and such as are most so are most like unto Him for Paul speaking of being renewed in the mind and of putting on the new man saith that it is after God or as it is more plainly Col. 3. 10. after the Image of God Which after God is created saith he 4. The Image of God consisteth not so much in the natural substance or faculties of the soul or the abilities of it for those are in a wicked man as in spiritual gifts and graces even conformity with God in true knowledge righteousnesse and holinesse for the Apostle speaking of the renovation of the mind by knowledge and putting on the new man in righteousnesse and holinesse saith That this is after God or after His Image 5. This new man of grace created after Gods Image as it consisteth not in things external Rom. 14. 17. but in the inward and substantial graces of Gods Spirit so it comprehendeth all spiritual habits and vertues and the exercise of all those graces in all the duties of universal obedience prescribed in both the Tables of the moral Law for he sheweth this new man consisteth in righteousnesse and holinesse which include a conformity to the Law of God in both its Tables Which is created in righteousnesse and holinesse 6. No performance of any one or of all commanded duties whatsoever is a sufficient proof of a renewed mind or the new creature but when it carrieth alongs with it that necessary ingredient of sincerity and truth which maketh the performer of any duty take God for his party Gen. 17. 1. bring up his heart to every duty Jer. 3. 10. and level at Gods glory as his main scope in all duties 1 Cor. 10. 31. and make conscience not only of one but of every duty Luke 1. 6. for he giveth this epithet of truth and sincerity to that righteousnesse and holinesse wherein this new man of grace created after Gods Image doth consist in righteousnesse and true holinesse or in righteousnesse and holinesse of truth Vers. 25. Wherefore putting away lying speak every man truth with his neighbour for we are members one of another THe Apostle being in the third part of the Chapter to presse upon them the exercise of some particular vertues which do belong to all Christians of whatsoever rank or station equally aswell as those formerly spoken of all of which are injoyned in the second Table of the Commands exhorteth them first from what he spake of putting off the old man and putting on the new to lay aside and mortifie the sin of lying forbidden in the ninth Command whereby a man doth speak what he knoweth or conceiveth to be untruth with an intention and purpose to deceive He exhorteth them also to speak the truth every man with his neighbour that is to speak as they think and to think of what they speak as it really is so that our speech may be conform both to the thing it self and to our conceptions of the thing Which exhortation in both its branches is inforced from this that they were not only members of one body but one of another every member of this mysticall body being bound to contribute all its endeavours as for the good of the whole body in the first place so of every particular member in the next and therefore it had been alike unnaturall and monstrous for them by lying and deceiving to circumveen one another as it were for the eye in the naturall body to deceive the hand or for any one member to contrive and carry on the ruine of another Doct. 1. It is not sufficient for
by an argument taken from seven things which are one and the same in the Church and all the true members thereof ver 4 5 6. Secondly by an other argument taken from these things which are not one but diverse almost in every member to wit diversity of gifts and graces and their different measures which diversity he showeth doth also tend to union first because all those gifts and different measures do come from one author Christ ver 7. which he confirmeth from Psal. 78. 18. cited ver 8. commented upon and applied ver 9 10. And further confirmeth it by giving an instance of those severall gifts in the severall offices appointed by Christ in the Church ver 11. Secondly because they are all given for promoting the same end the edifying of the Church first propounded ver 12. secondly illustrated from the term of its continuance by those means ver 13. and from two of its fruits to wit preservation from error ver 14. and growth in grace ver 15. by vertue of influence conveyed from Christ ver 16. In the second part he dehorteth them from all impiety and profanity in the general first because unconverted Gentiles did live in those ver 17. whose godlesse conversation is set forth distinctly in its several branches and degrees ver 18 19. Secondly because the knowledge which they had of Christ was inconsistent with such a licentious life ver 20. which he proveth from three things which that knowledge did oblige and strongly incline them to first to mortifie the old man ver 22. secondly to have the mind or understanding renewed ver 23. thirdly to put on the new man in righteousnesse and holinesse ver 24. In the third part of the Chapter are six particular precepts belonging to the second Table The first is to abstain from lying and to speak truth ver 25. The second to moderate and suppresse anger ver 26. else they did cast open doors for Satan to tempt them unto some mischief ver 27. The third to abstain from stealing and to labour diligently in some lawfull calling ver 28. The fourth to abstain from all corrupt communication and to utter edifying purpose in their ordinary discourse ver 29. because they would otherwise grieve the spirit ver 30. The fifth is to abstain from all the branches degrees and effects of sinfull anger ver 31. The sixth is to exercise kindnesse and tender-heartednesse in mutual forgivenesse ver 32. Vers. 1. I Therefore the prisoner of the Lord beseech you that ye walk worthy of the vocation wherewith ye are called THe Apostle doth here inforce one generall duty which is a comprehensive sum of all such other duties as he is to presse afterwards and whereof that unity unto which he exhorteth in the first part of the Chapter is a special evidence Which general exhortation is that supposing that they were effectually called at least they took themselves for such and the better part were really such they would walk worthy of their vocation not as if they had been to purchase and merit by their walking that God should call them for the text holdeth out that they behoved to be called before they could walk after the manner which the Apostle here presseth and therefore were not to merit vocation by their walking See 2 Tim. 1. 9. but that they ought to walk suitably and as it becometh those who are dignified with such a calling as the word is rendred Rom. 16. 2. Which exhortation is propounded by way of intreaty and backed with two arguments The first whereof is hinted at in the illative particle therefore and it is taken from that excellent state in which free grace had placed them spoken of in the three preceeding Chapters The second is taken from the suffering condition of Paul himself who did exhort whose sad sufferings might justly challenge from them obedience unto those truths for which he suffered as that which would comfort him much under his sufferings and their denial whereof could not but adde affliction to his bonds Hence Learn 1. The Doctrine of salvation through free grace in Jesus Christ is so far from ministring an occasion of security ungodlinesse or profanity that there is no stronger argument to induce men to the conscientious practice of holines in all the duties thereof than sanctified knowledge saving faith and the solid consideration of that Doctrine especially seing the principles thereof do many wayes engage the Believer to lead an holy life Rom. 6. 2 c. and the free-gifted salvation offered by it cannot be imbraced except covenanted strength for through-bearing in the way of holinesse be imbraced also Rom. 8. 1. for he inferreth the study of holinesse from the Doctrine of salvation through free grace the former being as it were the native result and inseparable companion of the latter I therefore beseech you that ye walk worthy 2. Though there be a necessary connexion betwixt our imbracing the doctrine of salvation through free grace and the study of an holy life as said is yet such is our natural aversnesse from holinesse Rom. 8. 7. so many are the tentations and difficulties which ly in our way to it 2 Tim. 3. 12. that even the best of men do need the spur of earnest and vehement exhortation to excite unto it for notwithstanding that Paul holdeth forth upright practice as the result of imbracing the former doctrine Yet he seeth it needfull to exhort and beseech them that they walk worthy of their vocation 3. A suffering lot for Christ is such as those who rightly improve it will highly esteem of it not onely in their first thoughts and at their first engaging in it but also and chiefly in their cold bloud after a times experience and in their second thoughts for Paul having boasted chap. 3. ver 1. of his being a prisoner for Christ he doth here repeat the same to shew he had not reason to eat-in any thing of what he formerly had said I therefore the prisoner of the Lord. 4. It sweetneth much the sufferings of the Saints that he for whom they suffer is Christ the Lord as being worthy to be suffered for Act. 5. 41. and mighty in power to support them under suffering Matth. 10. 19 20. to deliver from it 2 Corinth 1. 10. to better them by it Rom. 5. 3 4. and to reward them freely for it 2 Thess. 1. 7. for Paul comforteth himself in this that he was the prisoner of the Lord whom chap. 3. 1. he called Christ. 5. The suffering lot of Christs Ministers obligeth people to yeeld themselves so much the more obedient in the Lord unto their Ministery by walking like the Gospel there being nothing more comfortable to His suffering Servants than when their sufferings are usefull for that end Phil. 1. 14. and nothing more weighty than when it is otherwise 2 Tim. 4. 10 16. for Paul designeth himself from his sufferings hereby to adde weight to his exhortation I therefore
knowledge even to those converted Ephesians who had somewhat of it already That ye may be able to comprehend what is the breadth c. 2. Our embracing by faith the love of God in Christ and those good things prepared by it as they are revealed and offered in the Gospel is a necessary mean for attaining to fuller insight in the admirable nature of this love yea and to the sense and feeling of it and experimentall knowledge flowing thence for he premits their being rooted in the faith of this love ver -17. as a mean for attaining the more full understanding and especially the experimentall knowledge of it That ye being rooted may be able to comprehend 3. This love of God in Jesus Christ to lost sinners is so large Isa. 55. 8 9. so free Hos. 14. 4. and in all respects so wonderfull Psal. 31. 19. So narrow are hearts to take it up and so strange are the wayes of conveying the effects and fruits of this love through a wildernesse of triall and humiliation going before Deut. 8. 14 15 16. that though it be revealed in the Gospel Joh. 3. 16. yet no man can attain to know it so as certainly to believe the reality of it except it be given unto him graciously of God and therefore prayer to God would be joyned with the use of other means for attaining to it for Paul doth pray to God that they may be able to comprehend or certainly to understand and know what is the breadth 4. We are not to content our selves with a superficiall view of God's free love in Christ but ought to take most accurate inspection of it in all its dimensions and in all those several respects and wayes wherein it is manifested endeavouring at least to know it so far as that which is infinite may be known by finit creatures and to know it in its outmost capacity as reaching beyond all created understanding upward downward to the right-hand and to the left that so we may be the more constrained to our duty by it more ravished with the thoughts of it and may draw more solid comfort from it All which profitable effects are obstructed by our narrow thoughts and shallow apprehensions of Gods love in Christ for he prayeth they may be able to comprehend it in all its dimensions of breadth and length depth and height 5. As every real Saint and all who are inherently holy have their allotted measure from God of the saving knowledge of Gods love in Christ and shall attain to the full knowledge thereof afterwards So whatever priviledge the Lord is pleased to bestow upon the Saints in common we ought to aspire unto it and confidently expect to receive it from the Lord for as he maketh this comprehension and knowledge here spoken of a common priviledge of all Saints So he doth thereby animate and incite the Ephesians to seek and expect it from God in answer to his prayers That ye may be able to comprehend with all Saints 6. As the love of Christ is the common treasure and allowance of all Saints whatever be their different lot in other things So they who would clear an interest in this love must study sanctity and holinesse as that without which no man can convincingly prove his interest in it Joh. 14. 21 23. for he maketh the comprehending of Christs love a priviledge of those only who are Saints and holy Ye may be able to comprehend with all Saints From Vers. 19 Learn 1. The love of God in Christ and of Christ to lost sinners is so rich and unsearchable Eph. 2. 7. so vast boundlesse yea and infinit See ver 18. So matchlesse and without any parallel to equal it whereby we might come to the exact knowledge of it Rom. 5. 7 8. that not only the naturall man cannot understand it at all 1 Cor. 2. 14. but even those who are truly renewed do not take it up fully as it is in it self and so as they can expresse those infinit and unsearchable riches which are in it they do but know in part 1 Cor. 13. 9. for the Apostle saith this love of Christ passeth knowledge 2. Though this love of Christ passeth knowledge in the sense presently mentioned yet every true Believer should endeavour to attain yea and doth attain to the knowledge of it in some measure and so far as is necessary for their salvation and comfort for though this love is unsearchable yea and infinit yet created understanding may so far comprehend it as to know it to be infinit and that there is not so much known but more doth yet remain to be known of it They may know it so as to stand and wonder at it as not being able perfectly to comprehend it and they may know it thus partly from what the Spirit of God in Scripture condescending to our capacity so far as is possible doth speak of it and partly from those effects of this unsearchable love which they do find to be wrought in themselves by it for the Apostle prayeth they may know this love of Christ which passeth knowledge hereby implying that the knowledge thereof may be attained in some measure and that it is our duty to seek after it 3. The infinit and unsearchable nature of this love of God in Christ to sinners should be so far from discouraging Believers to search after the knowledge of it that by the contrary we ought to be so much the more encouraged in that search and this for the reasons given ver 8. doct 12. for he addeth this of its passing knowledge as it seemeth of purpose to provoke them so much the more to seek after the knowledge of it And to know the love of Christ which passeth knowledge Vers. 19. that ye might be filled with all the fulnesse of God HEre is the fourth and last petition of the Apostles prayer wherein he prayeth for the full perfection and accomplishment of all those other things which he sought for them in the three former even that they might be more and more filled with all the graces of God's Spirit untill they should come to the compleat fulnesse of grace in glory when God shall be all in all 1 Cor. 15. -28. for the original doth read that ye may be filled unto all the fulnesse of God even while grace begun here be fully compleated in glory hereafter which perfection of grace to be attained in the life to come is called the fulnesse of God not as if the essence of the Deity were either in whole or in part to be communicated unto the glorified Saints which is incommunicable unto any creature but because it floweth immediately from that His infinit and incommunicable fulnesse as streams from the fountain 1 Corinth 15. -28. and doth consist in the full enjoying of Him 1 Joh. 3. -2. Doct. 1. There is a fulnesse and compleatnesse in grace attainable even by Believers here to wit such as is sufficient for their present state