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
are Believers in whom this mighty power hath already wrought may be in a great measure ignorant of the exceeding greatnesse of it they are destitute even of the notional knowledge of it in a great part because of the mysteriousnesse of the subject Joh. 3. 8. and their little acquaintance with the Word which revealeth the way of God's working in souls Psal. 77. and 88. but chiefly of experimental knowledge there being much to be wrought in them by His mighty power whereof they can have no experience as yet Philip. 3. 21. there being much also already wrought in them and they know it not but doubt of it Job 9. 11. for though it be a mighty working power yet it hath a meek sweet Phal 110. 3. secret Cant. 5. 4. and therefore a not easie discernable work Thus those believing Ephesians were in a great part ignorant of this power else to what purpose did the Apostle pray that they might know what is the exceeding greatnesse of his power 10. The experimentall knowledge chiefly of God's way of working in and towards Believers is to be carefully sought after as being of great concernment to make us thankfull to God for His gracious working in us where it is known and felt Psal. 116. 8 9 c. as also in order to our own comfort arising from that our knowledge Psal. 116. 7. and to strengthen our faith and hope in God Rom. 5. 4. for while Paul prayeth for the knowledge of this mighty working power to them he teacheth them to seek after this knowledge themselves That ye may know what is the exceeding greatnesse of his power 11. This experimental knowledge of God's power is an eminent part of spiritual wisdom and of our knowing and acknowledging of Christ aright for he prayeth that they may know what is the exceeding greatnesse of his power as one end or part of that spiritual wisdom which consisteth in the knowledge or acknowledgment of Him spoken of ver -17. Vers. 20. Which He wrought in Christ when He raised him from the dead and set Him at his own right hand in the heavenly places THe Apostle in the third branch of this second part of the Chapter taking occasion from what he spoke of the exceeding greatnesse of God's power in Believers ver 19. falleth out upon a commendation and more large explication of that mighty power taken from one of its admirable effects towards Christ in exalting Him from His low condition whereby he doth yet prosecute his main scope for what greater confirmation could be given unto their faith in Christ than the making known unto them how highly exalted Christ is and that the same divine power which exalted Him had wrought was working and would continue to work in them untill all those glorious things which they had now only in hope should be actually bestowed upon them And first that he may commend and clear that mighty Power according to which God did work in the believing Ephesians he doth briefly propound two things which were wrought by it towards the exaltation of Christ first His resurrection from the dead Secondly His being set at the right hand of God in heavenly places whereby is set forth that high glory and dignity which after Christ's resurrection and ascension was put upon Christ as God-man far surpassing the glory of all things created Philip. 2. 9. together with that high power and authority which the same Christ God-man hath obtained over all things to dispose of them for the Churches good 1 Pet. 3. 22. which glory and authority of Christ is only visible in the Heavens and therfore it is said to be in heavenly places because Christ's humane nature through which His Deity doth shine and manifest it self is only in Heaven Act. 3. 21. although the effects of this His power and authority may be and are perceived elsewhere Act. 2. 33. And that this is intended to be held forth by Christ's sitting at the Father's right hand is clear not only from the places presently cited and the Apostle's own explication which he subjoyneth in the verses following but also from the phrase it self which cannot be proper seing God hath neither right nor left hand properly Joh. 4. 24. and so must be a metaphor borrowed from Kings and Princes who do set those at their right hand whom they highly honour 1 King 2. 19. or place in any office of chief authority and trust Mat. 20. 21. Doct. 1. As our Lord Jesus was once among the dead So He did rise again from death See upon Gal. 1. ver 1. doct 7. for saith he When He raised Him from the dead 2. The raising of Christ from the dead as it was the Father's work So considering what an eminent person Christ was and how low He was brought Philip. 2. 6 7 8. and what a height of honour He was exalted unto Philip 2. 9. 10. and that He did sustain our person in dying the iniquities of us all being laid upon Him Isa. 53. 6. and in rising again from death Eph. 2. 5 6. All those I say being considered this work of raising Christ was an effect of God's extraordinary and mighty power for as he ascribeth the raising of Christ to the Father which doth not contradict those Scriptures which affirm Christ to have risen by His own power John 2. 19. and 10. 17. because it is one and the same power which is in both Father and Son they being one only God 1 Joh. 5. 7. So he doth ascribe it to the working of His mighty power spoken of vers -19. and related unto in this while he saith Which or according to which He wrought in Christ when He raised Him from the dead 3. The self-same omnipotent power which wrought in and towards Christ's exaltation in all the steps of it is engaged for working grace and carrying-on the work of grace in Believers and for performing unto Believers whatever they have ground to hope-for from His Word and therefore we may look upon the severall effects and proofs of this power towards Christ as so many pledges that God will against all opposition perform whatever He hath undertaken to us for He maketh that power whereby He worketh in Believers and whereby He raised Christ from the dead to flow from one and the same fountain and principle in God and the one to be according to the other while he saith According to the working of His mighty power which He wrought in Christ. 4. This high honour and soveraign power signified by sitting at the Father's right hand was put upon Christ not before but after His humiliation and resurrection from the dead for then in His humane nature He did receive dominion and honour which He never had untill then as man and though being considered as God cloathed only with His own divine Majestie He was from all eternity equal in power and glory with the Father and holy Ghost Philip. 2. 6. yet He did not reign as God
Believer doth thereby lay hold on Christ Philip. 3. -12. giveth Him daily imployment Joh. 15. -5. and Christ being so laid hold upon and imployed remaineth and resideth in the Believer for therefore is it that he ascribeth this indwelling of Christ in the heart unto faith that Christ may dwell in your hearts by faith 7. Such is the power and vertue of faith that those things which are at furthest distance whether in respect of time Joh. 8. 56. or of place are present to it and to the heart by it Even as those things are present to the eye and ear which are clearly seen and distinctly heard though in respect of place they may be many miles distant so whole Christ both as God and Man is present to the heart in His merit vertue and efficacy laid hold upon by faith though His humane nature be locally present in heaven only Act. 3. 21. and therefore there is no necessity in order to our spirituall life that His body be present in the Sacrament and received by the mouth and stomach for He is conveyed unto and dwelleth in the heart by faith besides that the flesh profiteth nothing Joh. 6. 63 Vers. 17. That ye being rooted and grounded in love 18. May be able to comprehend with all Saints what is the breadth and length and depth and height 19. And to know the love of Christ which passeth knowledge THe third petition followeth wherein the thing prayed for is an excellent effect of that spirituall corroboration flowing from Christs dwelling in them by faith spoken of ver 16. 17 even that God would make them grow in knowledge especially in the experimentall knowledge of his love in Christ. And first he setteth down the mean of attaining the thing prayed for to wit their firm and sure laying hold upon and adhering to the love and free grace of God in Christ as it is revealed in the Gospel by the grace of faith as trees are firmly fastened in the ground by their roots and edifices are built and lean upon their strong foundations for the two words rooted and grounded are metaphors taken from trees and edifices ver -17. Secondly the request it self first proponed more obscurely to wit that they might be able to comprehend or certainly to understand what that love of God in Christ is whereof he hath presently spoken and is to speak immediately afterwards and therefore it is most agreeable to the present purpose that it be here understood as the thing which he would have them able to comprehend in its infinit greatnesse and full perfection according to all its dimensions as of breadth whereby it is extended unto all ages Matth. 28. 20. and all ranks 1 Tim. 2. 4. of length whereby it reacheth from eternity to eternity Psal. 103. 17. of depth whereby it stoupeth down to the lowest depths of sin and misery and draweth sinners from thence Psal. 86. 13. and of height whereby it reacheth up to heavenly joyes and happiness and carrieth sinners up thither Joh. 14. 3. which are the four usuall dimensions and measures according to which we ordinarily take up the bignesse of grea test bodies And withall he sheweth that this compr ehension or uptaking of Gods love here prayed for was in part attained and in its full measure attainable after time by all reall Saints and sound Believers that hereby those Ephesians might be more animated and incited to aspire unto it vers 18. Secondly the request is proponed more plainly to wit that they might know in some measure and chiefly from their own experience this love which is here called the love of Christ not to seclude the love of the Father or holy Ghost but because the love of the whole Trinity is conveyed in the effects thereof towards lost sinners through Christ and His merit Joh. 3. 16. and concerning this love he affirmeth that it doth passe knowledge or created understanding to know it to wit fully and in its utmost extent seing it is infinit as God Himself is infinit ver 19 From ver -17. Learn 1. As trees cannot long stand against the blasts of boisterous winds except their roots be deeply fastened in some good ground and as houses cannot remain long firm and strong except they be built upon some sure foundation So neither can Professors hold out for any space of time against the furious assaults of many violent tentations except they be under-propped by and rely upon some strong foundation for the Apostle expressing that stability and constancy arising from the faith of God's love which he wished for to those Ephesians by two metaphors taken from trees deeply rooted and houses strongly built doth imply that without the faith of this love they were as trees without a root and houses without a foundation that ye being rooted and grounded in love 2. The only sure foundation whereon the soul being built and fastened is able to stand out against the strongest blasts of most violent tentations is the unchangeable and free love of God in Christ revealed in the Gospel and laid hold upon by faith and no conceit of our own righteousness naturall courage fixed resolutions or such like Matth. 26. 33. with 70. for the Apostle would have them rooted and grounded in love to wit the love of God in Christ. 3. As this love of God in Jesus Christ is a most firm rock and sure foundation in it self So it concerneth those who would be sustained by it against the furious assaults of Sathans tentations from all hands to be firmly fastened in and built upon it which is then done when they do not rest upon the notionall knowledge thereof in the brain so as to be able pertinently to discourse of it but when this marvellous love and all the good things prepared by it are laid hold upon by faith as they are offered and this not faintly but seriously as we would grip to a thing upon life and death 1 Tim. 1. 15. for Paul would have them firmely fastned in and built upon God's love as trees are rooted in the ground and houses are joyned with their foundations And the mean whereby they were to be so rooted and grounded in God's love is the grace of faith as appeareth from a parallel place Col. 2. 7. That ye being rooted and grounded in love From ver 18. Learn 1. As they who have found the saving effects of Gods love in Christ and consequently cannot but know something of it do yet know but a small portion thereof So the knowledge and chiefly the experimentall knowledge of this abounding and marvellous love from the felt and known effects thereof is of great concernment unto Believers and ought to be sought after by them accordingly for this knowledge is not only pleasant as being of a subject wonderfull but also edifying both in order to our comfort Rom. 5. -2. with 5. and to our incitement unto duty 2 Cor. 5. 14. for he prayeth for a greater measure of this
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
acceptation with Christ his being approven of Him and the testimony of a good conscience for fidelity in His Service more than all the favour countenance applause or any advantage flowing from these which he can receive from men and before he hazard the losse of the former he will rather a thousand times imbrace with gladnesse the most certain losse of the latter for Paul maketh this an argument why he did not seek to please men because that hereby he should lose the approbation of Christ Fâ—ra if I yet pleased men I should not be the Servant of Christ. Vers. 11. But I certifie you Brethren that the Gospel which was preached of me is not after man 12. For I neither received it of man neither was I taught it but by the revelation of Jesus Christ. THe Apostle addeth a third Argument to prove the Divinity of that Gospel which he had preached whereby he asserteth also his own lawfull Call to be an Apostle which was questioned by his adversaries affirming as it appeareth from his so much insisting to demonstrate the contrary from ver 13. chap. 1. to ver 15. chap. 2. that he was no Apostle but some ordinary Preacher who had received the Doctrine of the Gospel at the second hand only and having so received it had now himself corrupted it contrary to what was taught by the other Apostles James and Cephas of whose Authority and Patrociny his adversaries did falsly boast whereby they created a prejudice in the minds of those Galatians both against Paul's person and his doctrine which he wipeth off while he prosecuteth this Argument at large And in the first place he propoundeth the Argument as a thing known at least which could not be contradicted to wit that the Gospel preached by him was not after man ver 11. that is as he explaineth presently he neither received it of man or he received not his Office to teach and preach the Gospel from any meer man and so was no ordinary Preacher Neither was he taught it by man that is the knowledge which he had of the Gospel was not by any ordinary mean or instruction from men and so he had it not at the second hand but it was immediately revealed to him by Jesus Christ and therefore behoved to be divine ver 12. Doct. 1. It is the part of a faithful and prudent Minister by loving and affectionate insinuations to bear himself in upon the affections of people even though deeply prejudicate against him so long as there is any hope of gaining them for thus doth Paul to these Galatians while he calleth them Brethren 2. It is the usual custom of Hereticks and adversaries of Truth when they have nothing to say in reason against the Doctrine it self to cast reproach upon the persons of those who preach it and especially to question their Call and Authority to preach that so they may indirectly at least reflect upon the Doctrine which they preach So do the Papists now against the Ministers of the Reformed Churches and so did the false Apostles then against Paul as we cleared in giving the sense of the words and appeareth from his asserting his Call to be an Apostle It is not after men neither received I it from man 3. When subtil wits do thus puzle the People of God by such diversions from the main purpose and by Arguments which do not directly strike at the Truth in question it is nevertheless the part of Christs able and faithfull Ministers to take off those indirect prejudices by shewing how groundlesse they are and particularly they are not only to clear the truth of the Doctrine but also their own Call from God to preach that Doctrine for so doth Paul here and to the end of the Chapter Now I certifie you Brethren c. 4. As none may take upon him to dispense the Word of God publickly unto others without a lawful Call from God to do it Rom. 10. 15. So there are several sorts of callings one of men and ordinary when God calleth by the voices and consent of men following the Laws of the Word 2 Tim. 2. 2. another of God and extraordinary when He doth call immediately the Call of the Church not interveening Joh. 20. 21. for Paul doth not preach untill he receive the Office to preach and this not of man in the ordinary way and so of God extraordinarily For neither received I it of man saith he 5. They who are to teach others are first to be taught themselves to wit ordinary Preachers by ordinary means whereby they may be enabled by sound Doctrine both to exhort and convince gainsayers Tit. 1. 9. The Priests lips should keep knowledge and they should seek the Law at his mouth Mal. 2. 7. for as Paul received an Office to preach the Gospel so he was taught and instructed in the Gospel I neither received it neither was taught it but by revelation 6. It was required to the Office of an Apostle that the person called to it should have the infallible knowledge of the truth of the Gospel and this not wholly by the help of humane means as we do now learn knowledge at Schools of Learning and by our own private study but also and mainly by immediate inspiration from the Spirit of God for Paul sheweth that the Gospel was not taught him of man and this he saith not to depresse humane learning and the knowledge of divine Mysteries which we attain unto by the help of Learned-men and of their Writings this being the ordinary way of attaining knowledge now 1 Tim. 4. 13. 2 Tim. 2. 2. but that hereby he may obviate the calumny of his adversaries who alleaged he had the knowledge of the Gospel by ordinary instruction from men only and so was no Apostle Neither was I taught it but by the revelation of Jesus Christ that is it was immediately revealed unto him by Christ. 7. And this that Christ is opposed unto man doth point at His Deity See Vers. 1. Doct. 5. Vers. 13. For ye have heard of my conversation in time past in the Jews Religion how that beyond measure I persecuted the Church of God and wasted it 14. And profited in the Jews Religion above many my equals in mine own Nation being more exceedingly zealous of the traditions of my fathers BEcause the Argument presently mentioned is most weighty therefore the Apostle doth at large prosecute it and giveth in this Chapter four Evidences of the truth of what he asserted in it to wit That neither the knowledge which he had of the Gospel was from humane perswasion or by ordinary means nor yet his Call to preach the Gospel was from the suffrage of men or any Authority conveyed by man but both of them were immediately from God The first Evidence relating mainly to the first branch of the Assertion is The hostile mind which he carried against the Christian Church while he was a Pharisee Act. 26. 5. in persecuting and making
tending to it is also manifested with it Thus the Lord had separated Paul from the mothers womb to preach the Gospel among the Gentiles whereby is meant that God was without Paul's knowledge preparing him for that Office by His providence about him from his very birth as that he was born of such parents with such a bodily temper fitted as it would appear to endure much travel and hardships that he was educated at the feet of Gamaliel that he was a Pharisee instructed in all humane and divine learning according to the Law c. 5. The effectual calling of the Elect in time whereby they are drawn to Jesus Christ Joh. 6. 44. and inabled to imbrace Him as He is offered 1 Tim. 1. 15. their minds being savingly illuminated Act. 26. 18. and their wills renewed Ezek. 36. 26. is the work of God's almighty Power and Grace in the first instant of which work man doth only receive the impression from Grace and hath no active influence in it Eph. 2. 5. This doth Paul assert while he saith God called me by His Grace From Vers. 16. Learn 1. However man by the light of Nature Rom. 2. 14 15. and by the works of Creation Rom. 1 19 20. and Providence Psal. 19. 1. may attain to know there is a God and that this God should be served Act. 17. 23. and will be terrible to those who serve Him not Rom. 1. 23. Yet the knowledge of Jesus Christ the Son of God and of Redemption purchased to lost sinners through Him is a thing which the greatest Wits by the fore-mentioned helps cannot reach except it be revealed unto them either by an ordinary or extraordinary revelation for even Paul had this knowledge by revelation It pleased God to reveal His Son in me 2. As there is an ordinary way of revealing Christ to souls to wit by the Word preached Rom. 10. 17. and God's blessing upon the Word 1 Cor. 3. 7. so there is another extraordinary without the Word preached whether by voice instinct or apparition This latter way was Christ revealed to Paul as appeareth not only from the history of his conversion Act. 9. and 22. chapters but also from the expression here used to reveal His Son not to but in me whereby as some conceive is signified that the grace and knowledge of Christ did from Heaven immediately break-in upon his soul. 3. The knowledge of Jesus Christ which Ministers especially do receive from God is not only for themselves but that it may be communicated by them unto others So that the Lord doth bestow the more liberally upon them for His Peoples sake 2 Cor. 1. 4. Thus God revealed His Son in Paul that he might preach Him among the Heathen 4. Though before Christ's coming in the flesh the doctrine of Salvation was by God's appointment confined in narrow bounds Psal. 147. 19 20. Yet by Christ's death the partition-wall was removed and the division which was betwixt the Jews and the Gentiles quite abolished Eph. 2. 13. so that the doctrine of Salvation was to be spread among the Heathen and this that the Prophecies of the calling of the Gentiles might be fulfilled Psal. 2. 8. Isa. 2. 2. That I should preach Him among the Gentiles saith Paul 5. The Call of God whether to amendment and newnesse of life or to undergo any lawfull Office especially an Office in His House it being once known to be His Call ought not to be shifted but immediately and without delay obeyed Heb. 3. 7 8. because our life is uncertain Iam. 4. 14. we know not if we shall again get such an offer Act. 13. 46. or though we get a new offer yet the longer we delay there will be the greater indisposition to imbrace it Jer. 13. 23. for this made Paul immediately to follow the Call of God Immediately I conferred not with flesh and bloud 6. Because flesh and bloud whether thereby be meant carnal men friends or any other or our own carnal and natural reason will furnish abundance of seeming reasons either for questioning the reality of God's Call or for not obeying or at least for postponing obedience to His Call chiefly when obedience to it doth carry hazard losse or probability of discredit with it Mat. 16. 22. Therefore in the things of God and in the matter of obedience to the will of God we are not to consult with flesh and bloud but once knowing what the will of God is we are without deliberation whether we shall obey or not to put it in execution committing all our cares and fears about the issue to God Esth. 4. 16. for Paul conferred not with flesh and bloud the word signifieth to lay down our cares and difficulties as a burden in some friends bosom but he looked not on flesh and bloud as a friend to be advised with in the present case From Vers. 17. Learn 1. That extraordinary way of revelation whereby the Lord made known His mind to the Penmen of Scripture was so infallible in it self and so evident to those unto whom it came to be no delusion but the very mind of God that they were above all doubt to the contrary and needed not so much as to advise with the best of men in order to their thorowconfirmation about the realitie of it for Paul was so perswaded of his immediate Call from God to be an Apostle and of the infallible truth of the Gospel which was revealed unto him that he did not consult with the very Apostles about it Neither went I up to Jerusalem to them which were Apostles before me to wit that he might consult with them and obtain a Permission or Commission from them to discharge his Office otherwise it is probable from Act. 12. 17. that Paul shortly after his conversion went to Jerusalem going through it in his way to Arabia but went not at that time to any of the Apostles being discharged by God to stay any longer there 2. There may be more ground of hope to bring the most wild and barbarous savages to the saving knowledge of Jesus Christ than a people outwardly civilized living under the drop of Ordinances and thereby inured to a form of godlinesse without the power thereof for Paul being commanded to make hast out of Jerusalem there being no hopes that his Testimony would be received there Act. 22. 18. is sent to the wicked and savage Arabians But I went to Arabia 3. The Lord maketh sometimes the first piece of publick service which He putteth His Ministers upon as hazardous uncouth and unsuccessful-like as any wherein He doth ever imploy them afterwards that hereby they may be taught to depend more on God's blessing than upon any humane probabilities for successe to their pains 2 Cor. 1. 9. and that they may give proof of the sincerity of their obedience to the Call of God when no apparent hazard will make them repent their undertakings Jer. 17. 16. and withall that they may in the first entry
did give clear testimony against that Error and for the contrary Truth It is evident saith Paul for the Just shall live 4. The Doctrine of Justification by Faith and not by Works is no new-fangled opinion the Scriptures even of the Old Testament give testimony to it as the only way of Justification before God which then was for Paul proveth that none are justified by the Law from an Old Testament-Scripture cited out of Hab. 2. -4. The Just shall live by Faith 5. The Scripture cited teacheth first That the way of justifying a sinner or of making him righteous under the Old Testament and under the New is the same and therefore we may safely draw arguments from the one to the other for so doth the Apostle here It is evident for The Just shall live by faith Secondly Faith in God and His Promises especially these wherein Jesus Christ and His Righteousnesse are offered is that which maketh a sinner just and righteous in God's sight for the words may be rendred thus The Just by Faith shall live so that they shew what that is which makes a man just and righteous Thirdly The man who is thus just by Faith is recovered from that state of death wherein every man by nature lyeth Eph. 2. 1. and doth live which life of his doth also flow from faith for both righteousnesse and life are here ascribed to faith The Just shall live by Faith Fourthly This life by Faith which the Believer doth enjoy is such as furnisheth him with comfortable through-bearing in the midst of hardest dispensations without apostasie and fainting in so far as he doth not walk by present sense but taketh up God as reconciled to him in Christ 2 Cor. 4. 18. and looketh upon his present crosse as an evidence of God's fatherly love Heb. 12. 6. and knoweth it will have a blessed event to him in God's way and time Rom. 8. 28. and that his life is hid with God in Christ Col. 3. 3. far above the reach of any trouble for this is the Prophet's scope from whom this place is cited even to shew that the Just shall so live by Faith as to ride out the storm arising from the present trouble which was to overwhelm others See Hab. 2. 4. The Just shall live by Faith Fifthly This life of the Believer which he enjoyeth by Faith though it be begun here in the knowledge of God and Jesus Christ Joh. 17. 3. and in freedom from the deserved sentence of death Rom. 8. 1. whereupon followeth a right to eternal life Joh. 3. 3. and in the lively practice of all commanded duties to which the Believer is enabled by drawing life and vertue out of Christ through Faith Philip. 4. 13. Yet this life is not circumscribed with the present time it 's to be perfected afterward in Glory so that the life flowing from Faith is a lasting never-ending ever-continuing and eternal life for the Promise is extended unto all imaginable future duration without any restriction The Just shall live by Faith From Vers. 12. Learn 1. Though the Law and Faith or the Gospel which is the Doctrine of Faith be not contrary each to other both of them being the Truths of God but are mutually subservient one to another in many things the Law making sin known Rom. 3. -20. the Gospel holding forth the remedy of sin Joh. 1. 29. the Law pointing forth our need of Christ Rom. 10. 4. and the Gospel giving us an offer of Christ for life and righteousnesse 1 Cor. 1. 30. The Law again holding forth those duties wherein the man made righteous by Faith ought to walk and to testifie his thankfulnesse Eph. 5. 1 2. and the Gospel or Faith in Jesus Christ offered in the Gospel furnishing him with spirituall strength to walk in these duties which the Law prescribeth 2 Cor. 3. -6. Yet the Law and Faith are mutually inconsistent in the point of Justification so that if Justification be sought by the works of the Law it cannot be had by Faith and if it be had by Faith it cannot be attained by the works of the Law there can be no mixture of Law and Gospel Faith and Works in this matter for in this sense the Apostle affirmeth The Law is not of Faith 2. The Law doth offer life to none upon easier terms than perfect obedience and the constant and universal practice of whatsoever the Law prescribeth for the voice of the Law is The man that doth them to wit those things that the Law enjoyneth shall live in them or attain eternal life by his so doing 3. The way of Justification by Faith doth wholly exclude our doing and works and those of every sort from having influence as causes or conditions either in part or in whole upon our Justification before God for the Apostle proveth the inconsistency of the Law and Faith in the point of Justification from this that the Law suspendeth our right to life upon the condition of doing and works and therefore the way of Justification by Faith must wholly exclude Works else the Apostle should not cogently have proved the thing intended to wit That the Law is inconsistent with Faith from this That he who doth them shall live in them Vers. 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through Faith HE addeth a fifth Argument to prove the affirmative part of the main Conclusion to wit That we are justified by Faith and withall sheweth how Faith doth justifie not for any merit or worth in it self but as it receiveth Jesus Christ whereby all the blessings purchased by Him are applied to Believers for the Apostle obviating an objection which he foresaw might arise from ver 10. to wit If the Law do curse all men how then are any freed from the curse sheweth that Jesus Christ hath delivered us from God's wrath or the sentence of the Law 's curse by taking upon Himself the curse due to us while He was obedient to death even the death of the crosse Philip. 2. 8. Which kind of death was pronounced to be accursed as he proveth from Deut. 21. -23. This is contained ver 13. And hence he shewes a double fruit did flow the first to the Gentiles the blessing of Church-priviledges divine Ordinances and of Reconciliation Adoption Grace here and Glory hereafter promised to the Nations in Abraham Gen. 22. 18. being now purchased by Christ and residing in Him as the Head and Fountain did come through Him to the unrighteous Gentiles who before the time of Christ's death were strangers to Christ and to Abraham's blessing purchased by Christ Eph. 2. 12. The second fruit of Christ's death did accresse to the Jews among whom he reckoneth himself joyntly with the Gentiles who
history ver 22 23. Thirdly he expoundeth the mystery of the two Covenants prefigured by the history ver 24. 25 26. Fourthly he confirmeth the truth of this mystery from Scripture ver 27. Fifthly he maketh application of the whole purpose first for information of the way to attain the heavenly inheritance ver 28. Secondly for consolation against present persecutions to the end Vers. 1. NOw I say that the â—eir as long as he is a childe differeth nothing from a servanâ— though he be lord of all 2. But is under tutors and governors until the time appointed of the father THe Apostle being yet further to clear the Churches freedom from that legal external policy of the ancient Church whereof he spake so much chap. 3. ver 19 c. doth use another similitude taken from a pupil and his tutors and curators And first having made a transition usual to him when he is more fully to explicate any former purpose See chap. 5. 16. 1 Cor. 15. 50. he setteth down the similitude in these verses to this purpose That a childe though he be heir and owner of all his fathers inheritance in hope and as to right yet so long as he is a minor and under age he differeth nothing from a servant in point of subjection and as to free government and enjoyment of his rights and goods ver 1. and this because he himself is ruled and his estate managed by tutors and curators the continuance of which subjection the Apostle sheweth is ordinarily limited unto the time prescribed by the father longer than which the heir is not to remain in that state of subjection to his tutors ver 2. There are indeed other limits of childrens minority prefixed by the Law besides the Will of the father but he mentioneth this because it only doth quadrate to the present purpose for which the similitude is made use of From this usual custom among men approved of here by the Spirit of God being considered in it self and without respect had to that spiritual purpose unto which it is applied afterwards Learn 1. So licentious is youth where there is no restraint and so foolish as being destitute of experience and more ruled by the inundation of impetuous passions than force of reason That it is much conducing both for a man's self and for the publick good of the society among whom he liveth he be first subjected unto others and made to obey as a servant whereby in progresse of time he may attain some wisdom and experience before he have absolute power to dispose of his own estate and obtain dominion over others otherwise it could not be so generally agreed unto by all parents and in all nations that the heir as long as he is a childe should differ nothing from a servant which the Apostle speaketh of as an approven custom and excepted against by none 2. It is the duty of parents as to provide a competent portion for their children whereupon they may live when they themselves are dead and gone so to do what in them lyeth to secure their portion for them lest it be delapidated by their childrens folly or any other way rendred uselesse unto them for unto this end are tutors and curators provided by the father unto the childe But he is under tutors and governors 3. Though parents are not to give unto their children just cause of irritation Col. 3. 21. yet they ought not to please them to their hurt but in some things must crosse their humour to wit especially when their so doing tendeth evidently to their childrens good for though the heir even when he is a childe would affect liberty and absolute dominion over his own estate yet the wise parent must keep him under subjection to tutors and governors 4. It is no small mercy unto children when God doth prolong the life of parents untill they themselves attain to so much age and experience as may enable them to manage their own affairs seing otherwise their person and estate must come under the tuition government and reverence of others who possibly may prove their unfriends for they must even be under tutors and governors 5. Parents would labour to carry themselves with so much equity wisdom and streightnesse in providing a worldly portion for their children to live upon as they do not disoblige those with whom they have commerce that so they may with some measure of confidence commit the tuition of their children and means to the care and oversight of others even those whom they shall be necessitated to appoint for tutors and governors 6. It is the wisdom of parents to place no such trust of their children and means upon any though otherwise never so much trust-worthy but that they be limited in and at a set time be obliged to give an account of their trust Power and trust is a thing so dangerous that if it be at the intrusted partie 's option there are but few who willingly do part with it Therefore as for one reason it is marked here as a part of the father's providence to prescribe a time longer than which his childe is not to be under tutors and governors Until the time appointed by the father saith he Vers. 3. Even so we when we were children were in bondage under the elements of the world HEre he applyeth the similitude shewing the Church when she was in her infant-state under the Old Testament was kept in bondage and subjection under that rigid and strict administration or outward policy which then was and served for an A B C or a rough Rudiment whereby the ancient Church was instructed for the most part by resemblances taken from earthly and wordly things The first Doctrine which ariseth from his use-making of an earthly similitude to clear a spiritual Truth is already marked chap. 3. ver 15. doct 2. Learn 2. The Church of God under the Old Testament was in a state of nonage and as an infant or childe first for quantity as being contained in narrow bounds once of one family Gen. 4. 3 4. and at most but of one nation Psal. 147. 19 20. Secondly in understanding for although some persons were then endued with more excellent gifts of wisdom and knowledge than any now such as Abraham David c. And though many even under the New Testament are but in understanding children and babes Heb. 5. 12. yet considering the more clear revelation of the Gospel which now is 2 Cor. 3. 18. we not only have an opportunity of attaining to much more knowledge now than they had then Matt. 13. 7. but also the generality of Christians are much more knowing of Gospel-mysteries than the body of the Jewish Church was Mat. 11. 11. Yea and those of them who excelled most in knowledge did see but afar off Deut. 18. 18. and through a cloud of many dark Ceremonies Heb. 9. 9. which now are removed for speaking of the Jewish Church before Christ came of which himself
Ceremonies as they were pressed by the false Apostles or sought to be justified by their observing of them they by so doing had renounced Christ and all benefit to be had by Him for the word rendred Christ is become of no effect to you signifieth ye are made void of and separated from Christ and had fallen from the way and doctrine of Free-grace for Grace here seemeth to be taken for the doctrine of Grace as Tit. 2. 11. The reason of the consequence is that Grace and Works are not consistent in the justification of a sinner if the one have any hand in it the other hath none Rom. 11. 6. Doct. 1. Those sad consequences mentioned here and in the preceding verses do not strike against the observing of Circumcision simply and at all times and cases for even at this very time the observance thereof was tolerated to the weak Jews Rom. 14. 6. and to some of the stronger sort also as of a thing at that time indifferent to them for eschewing the offence of the weak Act. 16. 3. but as it was pressed by the false Apostles even as the cause of a mans Justification before God for to be circumcised and to be justified by the Law are equivalent phrases in the Apostle's meaning as is clear from ver 2 3. compared with this Whosoever of you are justified or seek to be justified by the Law 2. To make apostasie from Christ and the Gospel once received is of more dreadfull consequence than the not receiving of Him or not reaping any profit by Him at all for having spoken ver 2. of their receiving no advantage by Christ as one bad consequence of their being circumcised which was common to them with those who never professed the Name of Christ he doth here mention their apostasie from Christ and Grace as another bad consequence which he reserveth to the last place as being more formidible than any of the former Ye are become separate from Christ ye are fallen from Grace 3. The Apostle's consequence whereby he inferreth that they who seek Justification by Works are fallen from Grace doth no wayes prove that the truly Regenerate can really or totally fall from God's grace and favour for by Grace is meaned the doctrine of Grace Besides their falling from Grace is only conditional and suspended upon their seeking Justification by Works in which damnable error the truly Regenerate cannot finally at least persist Mat 24. -24. although for a time they may be overtaken with it Whosoever of you are justified by the Law ye are fallen from Grace Vers. 5. For we through the Spirit wait for the hope of righteousnesse by Faith HE addeth a fifth Reason to wit That Paul himself and other Jews who before their conversion to the Christian Faith were circumcised being now converted and taught by the holy Ghost did renounce all confidence in their own works or carnal priviledges whether Circumcision or any other and did look for Heaven called here Hope because it is the object of our hope as Tit. 2. 13. only by vertue of that righteousnesse of Jesus Christ which is laid hold upon by Faith Doct. 1. The riches of a Believer are not so much in possession as in expectation and hope We wait for the hope or for Heaven hoped for 2. None have right to Heaven here or shall enjoy it after this who are wholly unrighteous and destitute of all righteousnesse for it is called the hope of righteousnesse as being attained unto by the Righteous only and by vertue of their righteousnesse 3. No personal righteousnesse of our own doth entitle us to this blessed hope and heavenly inheritance Tit. 3. 5. but only the righteousnesse of Christ imputed to us Rom. 5. 19. and apprehended by Faith which therefore is called here Righteousnesse through Faith 4. It is only the inward efficacious teaching of God's Spirit which can sufficiently instruct us in the knowledge of this imputed righteousnesse by Faith and make us with security and confidence venture our eternal well-being and hope of Heaven upon it for saith he We through the Spirit or being taught by the Spirit of God do wait for the hope of righteousness 5. The experience and example of other exercised gracious Christians ought to be of great weight to incline our judgment and affections towards an assenting unto and imbracing of those Truths from which they have drawn spiritual consolation for Paul doth reason that they ought to receive the doctrine of Justification by Faith because he himself and other believing Jews did venture their salvation in that bottom For we wait for the hope of righteousnesse through Faith 6. The example of none though of never so much reputation in the Church is to be followed as an absolute rule but in so far only as their practice is approven by the Spirit of God speaking in Scripture Isa. 8. 20. for Paul to make his example a sufficient rule for them to follow sheweth he did nothing but as he was taught by the Spirit of God For we through the Spirit wait saith he Vers. 6. For in Jesus Christ neither Circumcision availeth any thing nor Uncircumcision but Faith which worketh by love HEre is his sixth Reason which militates not only against the observing of Circumcision and those other Levitical Ceremonies as a part of a mans righteousnesse before God but also against the necessity of observing them at all Because in Jesus Christ or in the state of the Church under the Gospel after Christ was manifested in the flesh neither the observing of these things nor the neglect of them did commend a man to God as acceptable service to Him the service which He now requireth being only a true lively Faith evidencing it self to be such by the fruits of a new life comprehended under the love of God and our neighbour Rom. 13. 8. Doct. 1. Though Circumcision and the rest of those Levitical Ceremonies were once enjoyned and accordingly to be practised as a necessary part of Worship Gen. 17. 10 11. so that the performance of them in the way required was service acceptable to God Gen. 8 20 21. and the neglect and contempt of them was in a high measure detestable Exod. 12. 19. Yet Christ being come in the flesh who was the substance of all those shadows Col. 2. 17. the command whereby they were enjoyned did cease they remaining for a season chiefly to the Jews and some of them also to the Gentiles Act. 15. 29. in their own nature indifferent so that the using or not using of them except in the case of eschewing scandal Rom. 14 21. and of bearing testimony to the doctrine of christian liberty Gal. 2. 3 4. did neither commend a man nor make him guilty before God for saith he In Jesus Christ neither Circumcision availeth any thing nor Uncircumcision 2. To impose the ty of a Command upon any thing as a necessary part of divine Worship wherein the Word hath left us free or
in the lesser Asia Rev. 1. 11. and having foreseen by the Spirit of prophesie that though this Church as appeareth from the strain of the whole Epistle was for the time free from schism and constant in the doctrine of the Gospel yet false teachers in progress of time would arise among them to pervert them Act. 20. 29 30. And fearing also lest his own present sufferings he being now a prisoner at Rome chap. 3 1. should make them faint and sit up in their christian course chap. 3. 13. Therefore and upon these occasions be writeth this Epistle unto them His scope wherein is to excite them unto constancy and further progresse in faith and piety as appeareth from the subject matter of the whole Epistle and more especially from chap. 3. 13 c. and chap. 4. 1. In order to which scope after the Inscription ver 1 2. chap. 1. he propoundeth to their view a short sum of the doctrine of faith and salvation by Christ which he doth several wayes illustrate commend extend both to Jew and Gentile and guard from contempt occasioned by the crosse exhorting them of times indirectly to cleave unto it and make progresse in the knowledge of it to the end of chap. 3. After which he inciteth them to the study and practice of holinesse both in the general and special duties of a christian life chap. 4 5. and to ver 21. of chap. 6. And so having recommended some private affairs of his own to the care of Tychicus ver 21 22. he concludeth the Epistle with almost the same salutation by which be made his entry to it ver 23 24. CHAP. I. IN the first part of this Chapter after the Inscription ver 1 2. the Apostle unfoldeth the grounds and causes of the salvation of sinners ascribing all unto God's free grace in Christ which he doth first generally by way of thanksgiving unto God ver 3. Secondly more particularly and first he treateth of the grounds causes and means of salvation as they were prepared in the eternal decree of election which he describeth from those ends which God intended in that decree as our sanctification ver 4. our adoption or glorification ver 5. and the glory of His grace ver 6. Next as they were purchased by Christ in the work of redemption ver 7. And lastly as they are applyed unto the Elect in their effectual calling ver 8. which is illustrated from the mean made use of for bringing it about to wit the revealing and publishing of the Gospel ver 9. and from the end intended by God in the use of this mean even the gathering together in one of all the scattered Elect ver 10. And thirdly he cleareth yet further the former doctrine concerning the freedom of God's grace through Christ in our salvation by giving some instances of it 1. In the believing Jews ver 11 12. Next in the believing Gentiles ver 13 14. In the second part of the Chapter he doth indirectly incite them to constancy and progresse in the knowledge of this doctrine first by shewing how he blessed God and prayed unto Him for them ver 15 16. Secondly by holding forth a short sum of his prayer unto God on their behalf even that God would bestow a greater measure of wisdom and saving knowledge upon them ver 17 18 whereby they might know those good things which they were to partake of in Heaven ver -18. together with the working of Gods mighty power in and towards Believers ver 19. Thirdly by commending this power of God unto them from its mighty working in order to Christ's exaltation ver 20. which exalted state of Christ he sheweth doth include power and superiority over all creatures in general ver 21 22-and over His Church in particular ver -22 23. Vers. 1. PAUL an Apostle of Jesus Christ by the will of God to the Saints which are at Ephesus and to the faithfull in Christ Jesus 2. Grace be to you and peace from God our Father and from the Lord Jesus Christ. IN these two Verses is the Inscription of the Epistle containing first a description of the Pen-man from his name Paul from his office an Apostle and call to his office by the will of God Secondly a description of those to whom the Epistle was directed from the place of their habitation at Ephesus and their spiritual state they were Saints and faithfull ver 1. Thirdly the Apostle's usuall salutation or comprecation whereby he prayeth for grace and peace unto them ver 2. Besides what hath been already observed upon the Inscriptions of the Epistles to the Galatians Philippians and Colossians Learn 1. The wisdom of God hath judged it most convenient to teach His People not immediately by Himself or by the ministry of Angels but of men like unto our selves hereby to try His Peoples obedience Mat. 10. 40. and because their infirmity could not well endure the ministry of others Exod. 20. 19. For Paul is imployed by God to instruct those Ephesians by writing this Epistle Paul an Apostle by the will of God to the saints 2. It doth not follow hence that every man who thinketh himself sufficiently gifted may take upon him the office of the Ministry except he be called unto it of God for Paul sheweth he was called to the office of an Apostle before he did meddle with it An Apostle of Jesus Christ by the will of God 3. The power of God not only can but also frequently doth gather and preserve a Church to Himself even where Satan's seat is and wickednesse of all sorts doth most abound hereby fulfilling what was long since foretold Psal. 110. -2. that Christ should rule in the midst of His enemies for there was a Church of Saints even at Ephesus a City famous for Idolatry and Witchcrafts Act. 19. v. 19 24 34 35. To the Saints which are at Ephesus 4. Even those who are Saints and Believers do stand in need of God's grace and favour both to pardon and subdue sin seing the best of them are but sanctified in part 1 Cor. 13. 12. having the dregs of corruption alwayes remaining and frequently stirring in them Rom. 7. 23. for the Apostle's wish in behalf of the Saints at Ephesus and faithfull in Christ Jesus is Grace be to you Vers. 3. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ. THe Apostle's scope being to establish those Ephesians in the sincere doctrine of the Gospel already received by them and for this end to unfold the grounds and causes of their salvation together with the freedom of God's grace in Christ upon which salvation with all its causes and every step tending towards it is founded he doth first propound the grounds and causes in general and this not warshly and in a coldrife manner but with an open mouth and a more enlarged heart by way of thanksgiving to God whom he describeth
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
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
called Ministers by God to hold forth unto the Lords People than the doctrine of Salvation through free grace the greatest of all trusts So whatever is committed or given by God unto them is not for themselves alone but for the good of those also unto whom they are sent and therefore God doth usually deal the better with Ministers for the Peoples sake for the relative which doth relate to the antecedent grace and Paul saith This grace or the doctrine of the Gospel is given me to you-ward Vers. 3. How that by revelation he made known unto me the mysterie as I wrote afore in few words 4 Whereby when ye read ye may understand my knowledge in the mysterie of Christ. THe Apostle being in the second branch of the first part of the Chapter to ver 13. more largely to illustrate what he did but briefly assert ver 2. to wit that the Apostolick office of dispensing the Gospel to the Gentiles was committed unto him doth first shew to ver 7. that he was sufficiently furnished by God with knowledge and insight in the Doctrine of the Gospel concredited to him And in those two verses he declareth not only the nature of this Doctrine that it is a mysterie or sacred secret but also that it was made known unto him by God together with the manner how he came to the knowledge of it to wit by extraordinary revelation from God and not by ordinary means as is more clearly expressed Gal. 1. 12. and for proof of his knowledge and insight in this mysterie he referreth them to what he hath written succinctly of it in the two former Chapters in which he hath by a most divine and ravishing strain set forth the grounds causes and means of salvation and made application of all both to Jew and Gentile which is the very comprehensive sum of this mysterie ver 3. from which two preceeding Chapters being diligently perpended and read by them he doubteth not but they should find he had not arrogantly and without ground ascribed to himself a great measure of knowledge and insight in that mysterie which he calleth the mysterie of Christ because Christ is the chief subject of the Gospel 1 Cor. 2. 2. and the very mysterie of that mysterie 1 Tim. 3. 16. This is contained ver 4. From ver 3. Learn 1. Whoever are called by God to undergo any office in His house they are in somemeasure greater or lesser competently furnished and fitted by Him for that imployment And therfore giftlesse Ministers were never sent by God for Paul having shown that the Apostolick Office was committed unto him by God ver 2. he now declareth how God had furnished him for it How that by revelation He made known unto me the mysterie 2. That the Gospel is a mysterie and in what respects it is so see chap. 1. ver 9. doct 1. He made known unto me the mysterie 3. The Lord doth usually manifest Himself more or lesse unto His Servants according to the nature weight and difficulty of those imployments unto which He doth call them for He maketh Himself manifest to Paul by extraordinary revelation because he was to serve Him in an extraordidary embassage as an Apostle How that by revelation He made known unto me 4. As Christ's Ministers may sometimes in sobriety speak to the commendation of their own knowledge and of their other ministerial abilities to wit when they are necessitated to assert and avow their calling from God So it is most safe to speak no further to that purpose than they have formerly given some proof of in discharge of their calling to which they may appeal as an undeniable confirmation of what they affirm lest otherwise their bare assertion be taken for vain vaunting and arrogant boasting for Paul being called to speak of his own knowledge and abilities as an evidence of his calling from God referreth them to that proof which he had given thereof in his former writings while he saith As I wrote afore in few words 5. The Doctrine of salvation revealed unto and Preached by the Apostles is contained in their writings and therefore there is no necessity of unwritten traditions for the Apostle proving that this mysterie was revealed to him he doth not refer them to what he had preached unto them for the space of two years Acts 19. 10. but to his writings which had been no adequate proof except he had written the sum of all which was revealed unto him at least of so much as was necessary for them to know As I wrote afore in few words 6. The Spirit of God speaking in Scripture hath comprised large and comprehensive purpose even the whole plot of mans salvation and the sum of mans duty in a small bulk and few words as knowing that reading much would be but wearisomenesse to the flesh Eccles. 12. -12. and intending that the gift of interpretation and exponing Scripture should have place in the Church 1 Corinth 12. 8. for Paul the pen-man of the Spirit of God giveth a comprehensive sum of the whole Gospel in the two first Chapters with relation to which he saith here I wrote afore in few words From ver 4. Learn 1. The brevity of Scripture and comprehensive largenesse of the purpose contained in it do not occasion any such obscurity in Scripture but by diligent reading the mind of God therein may be found out and understood for notwithstanding Paul hath shown he had comprehended that whole mysterie in few words yet saith he Whereby when you read ye may understand 2. The Word of God therefore ought to be frequently read and diligently perused by all the Lords people this being one mean and second to none except publick preaching Rom. 10. 14 15. which the Lord doth blesse as for other ends So for attaining to know and understand the purpose and subject-matter contained in the Word for Paul supponeth it was their duty to read what he had written and sheweth by reading they should understand his knowledge in the mysterie 3. Even private Christians through diligent reading of Scripture may attain to such a measure of knowledge and understanding as may enable them to judge of the abilities gifts and doctrine of Ministers for Paul speaking even to private Christians amongst those Ephesians saith Wherby when ye read ye may understand my knowledge in the mysterie of Christ. 4. Though private Christians are not to sist themselves as publick judges of the doctrine of Ministers 1 Cor. 14. 32. neither should they delight much in venting their private judgement especially their carping censures Iam. 1. 19 yet they are not as stupid blocks without triall and examination to receive what-ever the Minister saith but ought to passe a private judgment of discretion upon what they hear whether it be truth or error right or wrong in so far at least as may regulate their own practice in choosing or refusing what they hear 1 Thess. 5. 21. for Paul alloweth unto those Ephesians
to passe such a judgement upon his own doctrine and abilities Ye may understand my knowledge in the mysterie of Christ. Vers. 5. Which in other ages was not made known unto the sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit THe Apostle giveth a reason why he called the Gospel the knowledge whereof was revealed unto him a mysterie and thereby doth also prove that there was a necessity of extraordinary revelation for bringing him to the knowledge of it to wit because this Doctrine of salvation through free grace by Christ and more especially the calling of the Gentiles to partake of this salvation in all respects equally with the Jews which is chiefly intended by the mysterie here spoken of as is clear from ver 6. was not so fully and clearly made known in the former ages of the world unto any of the sons of men whether without or within the Church as it was now under the Gospel revealed immediately by the Spirit of God unto the holy Apostles who these were see upon Col. 1. ver 1. doct 2. and the Prophets of the New Testament spoken of Act. 15. 32. 21. 8 9 10. Eph. 4. 11. who being extraordinarily assisted by the Spirit of God did not only open up the prophetical Scriptures of the Old Testament confirming and proving the Doctrine of the Gospel from these but also did foretell things to come Doct. 1. The children of men are naturally ignorant of Gospel-truths and know no further of them than God is pleased to reveal and make known unto them for the Apostle sheweth that the sons of men were passive as to the measure of light which was attained unto of those truths Which in other ages was not made known unto the sons of men as it is now revealed 2. The Lord in bestowing grace and the saving knowledge of Himself doth act as a most free agent not constrained by any necessity so that He dispenseth grace to whom He will Rom. 9. 18. to some more sparingly and to others more liberally whether we compare times with times or persons with persons in one and the same time Rom. 12. -3. for He hath revealed the saving knowledg of this mysterie now under the Gospel in a greater measure than he did formerly Which in other ages was not made known as is now revealed saith he 3. Neither the Doctrine of salvation through free grace by Christ nor Gods purpose to call the Gentiles to partake of this salvation equally with the Jews was altogether unknown to the ancient Church before Christ came there being severall manifestations of the former in the Covenant of Grace as it was first revealed unto Adam Gen. 3. 15. and after renewed with Abraham Gen. 17. 7. David 2 Sam. 23. 5. and commented upon by the Prophets Isa. 53. 3 c. and many full prophesies also of the latter which the Apostles themselves did make use of to confirm the calling of the Gentiles as Act. 13. 47. cited from Isa. 49. 6. and Act. 15. 15. cited from Amos 9. 11 for the Apostle doth not simply deny that the former ages had any knowledge of this mysterie at all but comparatively It was not in other ages made known as it is now revealed But fourthly neither the Doctrine of salvation nor yet the calling of the Gentiles were so fully or clearly revealed under the Old Testament as they are now under the New both of them being but sparingly spoken to then Mat. 13. 17. and what was spoken for the most part wrapped up in a vail of types and shadowes so that they could not stedfastly look to the end of that which is abolished 2 Cor. 3. 13. The latter to wit the calling of the Gentiles being only then fore-told and prophesied of and therefore could not be so distinctly solidly and satisfyingly known as now when it is accomplished Besides that the time when and the manner how it was to be accomplished and particularly that the Gentiles should have accesse unto the Church without an entrance by the door of circumcision Those I say were either not at all or but very sparingly revealed so that even the Apostles themselves after Christs ascension did doubt and hesitate much about the truth of this mysterie untill it was more fully revealed Act. 10. 10 c. for saith Paul Which in other ages was not made known as it is now revealed 5. As Christs servants may be sometimes necessitated to speak unto the commendation of their own receipts from God So Christian sobriety will teach them to be so far from disparaging or undervaluing the receipts of others to render themselves thereby the more esteemed of That they will endeavour to have others who are equally deserving to partake with them in that deserved esteem which they challenge unto themselves for Paul having begun to speak ver 3. of that knowledge of this mysterie which was revealed unto himself doth here affirm the same of all the Apostles and Prophets As it is now revealed unto the Apostles and Prophets 6. Though God might easily communicate the knowledge of Himself unto all whom he intendeth to save in a way extraordinary immediately and without the help of second means Act. 2. ver 3 4. yet He hath rather chosen to communicate His mind so unto some few only who have some of them at least at His appointment 2 Pet. 1. -21. set down in sacred Writ what they themselves did immediately receive from God 1 Job 1. 1. by which means the knowledge of God may in an ordinary way be conveyed unto others Job 20. 31. The Lord hereby preventing Satans designe who would otherwise have obtruded upon people his own delusions in place of immediate revelations from God 2 Chron. 18. 21. and trying the obedience of His people if they will subject themselves unto His will and word in the mouth of His Servants Matth. 10. 40. as also gently sparing their infirmity and weaknesse who could not one among a thousand carry aright those extraordinary manifestations of God unto their spirits 2 Cor. 12. 7. for saith Paul this mysterie was revealed by the Spirit to wit immediately not unto all but to His holy Apostles and Prophets 7. As all the Lords Ministers ought to be inherently holy not only because of the precept enjoyning so much in a speciall manner unto Ministers Tit. 1. 8. but also for the more successefull discharging of their office seing the secret of the Lord is with them who fear Him Psal. 25. 14. and the lips of the righteous feed many Prov. 10. 21. and as all the extraordinary Office-bearers for what is revealed Judas alone excepted and Pen-men of holy Scripture were really sanctified and holy So inherent holinesse without a peculiar illumination of the Spirit of God superadded for that end is not sufficient for giving clear light and insight in Gospel-mysteries for He giveth the Apostles and Prophets the epithet of boly to shew they themselves were so
by Christ. Doct. 〈◊〉 Though the Lords Ministers ought mainly to labour upon the affections of people endeavouring to work them up to such a frame and temper as the Word of God doth call for 2 Tim. 4. 2. yet this also is a considerable part of the ministerial task which they would endeavour in the first place and in order to their more effectuall and orderly moving of the affections even to make the Lords people understand the mind of God revealed in Scripture as well concerning their sin and misery as the remedy thereof held forth in the Gospel Act. 2. 22 23 38 39. and therefore they would affect great plainnesse of speech dimitting themselves so far as is possible unto the capacity of the meanest For Paul sheweth that the information of the judgement was that which he endeavoured with the first in the discharge of his Ministery And to make all men see faith he 2. The Word preached by sent Ministers is the Lords ordinary mean and instrument by which he conveyeth the saving knowledge of Gospel-truths unto the Elect and that both by making these truths evident and plain that so they may be known being otherwise hid Col. 4. 4. and by opening the eyes of their understanding that they may see being otherwise blind Act. 26. 18. for the Lord imployed Paul in the ministeriall calling To make all men see what is the fellowship c. The word signifieth both to make a thing evident that it may be seen and to give an inward principle of knowledge unto men by vertue whereof they may see 3. The commission given by Christ unto His Servants to preach the Gospel under the New Testament is not astricted unto the Jews only as it was before Christ came in the flesh yea and after His incarnation before the midle-wall of partion between Jew and Gentile was removed by His death Matth. 10. 5. But it is extended indifferently to all nations under heaven and to all persons without exception as God by His providence shall open a door unto His Servants to go unto them for so is Paul's commission here to be understood even to make all men see 4. That sinners lost by nature may attain to fellowship and communion with the true Church of God by sharing with them in all their priviledges and good things purchased by Christ and in Christ Himself the Covenant of Grace and in all the prayers gifts and graces of all Believers through the world is the gladest tydings that ever sounded in their ears for Paul having shown ver 8. that his office was to preach or as it is in the Original to declare good tydings to the Gentiles he sheweth here what those glad tydings are even to make them see what is the fellowship of the mysterie that is what that fellowship is which they were now admitted unto with the true Church of God in all her priviledges and formerly was an hid secret 5. The written Word of God is such a depth that the quickest wits cannot find the bottom of it there being many things contained in it at least by just consequence which even they who have their senses exercised in it cannot throughly discern or collect from it for even this mysterie that the Gentiles should have fellowship with the Church without entring by the door of Circumcision was revealed though obscurely in the Scriptures of the Old Testament as Paul doth gather by consequence from the time of Abraham's Circumcision Rom. 4. 10 11. and from Melchisedeck's Priesthood Heb. 7. 11. and yet saith the Apostle this was a mysterie which from the beginning of the world hath been hid in God So that even the Prophets did not fully understand it nor the Apostles themselves untill it was more clearly revealed Acts 10. 10. 6. Jesus Christ is true God equal with the Father in power and glory having an eternal being before the world was made for the Father created all things by Jesus Christ. to wit not as by one instrument but as one working with Him and from Him Heb. 1. 2. Joh. 1. 3. 7. Though the grace of Redemption be not of equal extent with the work of Creation there being many created whom God will never save Matth. 7. 21. yet Gods equal interest in all by creation doth abundantly plead His liberty to save whom He pleaseth and to save one as well as another whatever a spirit of envy in some may say to the contrary for the Apostle's scope in saying God created all things by Jesus Christ is to shew that none could justly stumble at God's saving the Gentiles as well as the Jews seing He had equal interest in both by creation 8. The consideration of Christ's God-head and of His creating all things doth contribute much to the faith and right understanding of His discharging the mediatory Office in uniting all the Elect to God and among themselves in so far as this consideration doth hold Him forth to be one fitted and enabled to do what is undertaken and speaketh His interest in them as His creatures and right to save them if He please for that Paul may further clear this purpose of uniting Jew and Gentile in one by Christ he mentioneth God's creating all things by Christ as God equall with Himself Vers. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God THe Apostle doth magnifie his office sixtly from the advantage and benefit which did thereby redound unto the glorified Angels called here principalities and powers chiefly because God maketh use of their Ministerie in governing the kingdomes and principalities of this world Dan. 4. 13 14. and 10. 12 13. and because of the force and power they have in executing the will of God Psal. 103. 20. and are said to be in heavenly places not as if they were never upon earth Gen. 32. 1. but the place of their ordinary residence is in heaven Matth. 18. 10. Now the Apostle sheweth that this was one end intended by God to be brought about by his preaching the Gospel unto the Gentiles even that the Church being hereby gathered of Jew and Gentile might be as a glasse wherein these glorious creatures should behold the manifold wisdom of God that is the many and signall evidences of Gods infinit wisdom manifested in the way of salvation held forth by the Gospel 1 Corinth 1. 24. and in His diverse wayes of dispensing grace and salvation in several ages Heb. 1. 1. the Doctrine of salvation remaining alwayes the same for substance Heb. 13. 8. and more especially as to the present purpose in His receiving the formerly profane and idolatrous Gentiles unto fellowship and society with His Church having abolished Circumcision and the rest of those leviticall Ordinances which is the main subject of all that preceedeth this Verse in this Chapter Doct. 1. The glory of free grace mercy wisdom and of other divine attributes which God
glory and therefore desireth them not to faint Vers. 14. For this cause I bow my knees unto the Father of our Lord Jesus Christ 15. Of whom the whole familie in heaven and earth is named THe Apostle doth now follow forth the second part of the Chapter which was begun ver 1. and interrupted by a digression untill this verse for such reason as was given ver 2. And in this part of the Chapter while he giveth a sum of his fervent prayers to God for them that they might persevere and grow in the faith and experimentall knowledge of the Doctrine of Salvation delivered by them he doth not only give an evident testimony of his sincere affection and endeavour after their salvation but also laboureth hereby to beget the like ardency of affection in them and so doth indirectly at least though most pithily by the example of his prayers excite them to persevere and make progresse in the experimentall knowledge of and communion with Jesus Christ. In this prayer there is first a preface in those verses wherein he doth 1. repeat the occasion of his prayer which was mentioned ver 1 and doth relate as I there shew unto the close of chap. 2. even because they were already builded by faith upon Christ. 2. He denominateth his prayer from the outward gesture he used therein bowing of the knee thereby expressing the humble reverent frame of his heart in prayer And 3. he sheweth unto whom he did pray to wit God the Father described first from His relation to Jesus Christ as chap. 1. ver 17 This is the sum of verse 14. Secondly from his relation to His Church as being the Father by Adoption of the whole Church of the truly regenerate whether triumphant in heaven or militant upon earth whether Jew or Gentile which is here called a family and said to have its name from God as being His Familie Children Domesticks of His houshold and that both in name and thing the one whereof is not to be separated from the other seing God bestoweth not empty names and titles upon any Now God is thus described with relation to the purpose in hand for hereby the Apostle breaketh down the arrogance of the Jews who would have had the whole Church denominated from and contained within the Jewish Nation excluding the Gentiles whom therefore Paul doth upon all occasions make equal sharers of an interest in God through Christ with the Jews and thereby sheweth his warrand to pray for perseverance and growth in grace from God even to them From Vers. 14. Learn 1. It is the duty of Christs Ministers as to teach and admonish the People of God committed to their charge 2 Tim. 4. 2. So also to pray to God for them And that not only in publick with them as being the mouth of the People unto God Joel 2. 17. but also in private to the Lord for them seing their own pains cannot profit without the Lord's blessing 1 Cor. 3. 6. which Ministers ought fervently to seek from God by prayer else they have not ground to expect it Ezek. 36. 37. for Paul as he taught these Ephesians so he prayed for them and that not only in publick but also in private as he here sheweth For this cause I bow my knees 2. It is of no small advantage unto the Lords People to have such a Minister as is able to pray and accordingly doth pray pertinently spiritually and fervently with them and for them By whom as by their mouth they may have their severall cases made known unto God more distinctly than can be expressed by many of themselves Joel 2. 17. and they themselves are edified and instructed how to pray with the like affection and fervency 1 Cor. 14. 19. By whose affectionate prayers unto God for them a blessing is drawn down from heaven to make the Word preached effectual in them Iam. 5. -16. and they themselves incited and rouzed up to seek after those good things prayed for unto them hereby also they are comforted and encouraged as knowing their Minister is speaking to God for them when he is absent from them and cannot speak unto them Philip. 1. 4. and when they through some one distemper or other cannot deal with God for themselves at least in any measure satisfactory to themselves Iam. 5. 14 15. for as Paul's exhortation and doctrine was advantagious unto these Ephesians So also were his fervent prayers in order to their being kept from fainting and to their up-stirring to endeavour after those good things which he sought from God unto them and therefore doth he mention his praying for them in this place For this cause I bow my knees 3. From the Apostle's scope in making known unto them what and how he prayed for them See a further note chap. 1. ver 17. doct 1. I bow my knees 4. Our prayers unto God for others especially the prayers of a Minister for his Flock should take their rise not only from their wants afflictions and sinfull infirmities Iam. 5. 14 15. but also from the grace and good things of God already received by them that they may persevere and grow in them and be preserved from abusing them seing the graces of the best are but imperfect 1 Cor. 13. 9. subject to decay Rev. 3. 2 and may be abused 2 Cor. 12. 7. for the Apostle taketh occasion to pray for these Ephesians from the good already received by them even their being builded already upon Christ mentioned chap. 2. ver 22. unto which the words for this cause do relate 5. Though we be not tied by a divine precept or Scripture-example unto any one gesture in prayer seing the Saints have used several gestures according to the present frame of their heart thereby expressed 1 King 8. 22. 2 Sam. 12. 16. Luke 18. 13. 2 Sam. 7. 18. and though God be a Spirit who will be worshipped in spirit and in truth Joh. 4. 24. and careth not for the outward man alone Matth. 15. 7 8. yet seing God craveth service both from the soul and body as having created and redeemed both 1 Cor. 6. 20. and seing an outward reverend gesture of the body in prayer doth not only expresse and natively flow from a reverend frame of spirit within from which the body is acted in other things but also serveth to stir up the affections in prayer as being a man's remembrancer what his heart ought to do if he would not play the grosse hypocrite with God therefore it is a thing needfull and convenient if we be not otherwise restrained Nehem. 2. 4. to use some reverend gesture of the body while we are about the duty of prayer for Paul did kneel in prayer I bow my knees saith he 6. We ought especially in prayer to draw near to God with deep reverence unto and high esteem of the majesty of God being joyned with low and mean thoughts of our selves because of our basenesse and unworthinesse seing God honoureth them
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
with allusion to which the word is used Gal. 6. 1. Secondly in regard of themselves who are in office and accordingly gifted the end of their gifts and office is that they may labour diligently in all the duties of their calling which is only a subordinate end and relative to the other two as a mean Thirdly in regard of Christ it is that all Believers being so perfected and joyned together as stones of a building by the work of the Ministery may become His mysticall body to whom He will perform all the duties of an head Doct. 1. That severall offices and various gifts are all given for promoting one and the same end and for promoting those ends in particular which are expressed in the Text is a strong argument to keep off emulations and rents because of those and to endeavour after unity and peace seing division and strife do marre the spirituall orderly frame of the Church divert from the main work of the Ministery and obstruct the edification of the body of Christ and so do crosse those main ends in all respects for which all gifts and offices are given for the Apostle inforceth unity from the diversity of gifts and offices upon this consideration that all are given for the promoting of those ends even for perfecting the Saints for the work of the Ministery c. 2. That publick gifts and gifted Ministers are sent to or continued in any place by God is for the sake of the Elect there and to bring about their salvation so that though the Word be preached and Ordinances dispensed even to reprobates to make them the more inexcusable and because they are joyned in one civill society and externall Church-fellowship with the Elect yet if God had none of His own to be wrought upon by the Ministery in a Congregation Place or Nation it is more than probable He should not send His Ordinances there at all for all the ends of Christs sending a Ministery do relate chiefly to the Elect even for perfecting the Saints for edifying the body of Christ. 3. Whatever outward civill order may be among a people destitute of the Gospel yet as to their spirituall concernments they are wholly out of frame rent and torn even a disorderly confused masse and heap as being at enmity with God Rom. 8. 7. and destitute of all sound solide and spirituall unity among themselves Rom. 3. 13 14 15. for seing the end of the Ministery is to perfect the Saints that is to bring them to an orderly spirituall frame it is supposed that before a Ministery be sent unto them they are not perfect but wholly out of frame 4. Even the Elect already converted are sometimes out of frame their spirituall faculties as it were disjoynted and unable to move or stir Psal. 51. 10. and one of them rent asunder from another through prejudices passion love to self interest and such like Act. 15. 39 for otherwise there should be but small need of a Ministery toward them the great end whereof is to place those things which are disorderly in a right frame to joyn together things which are rent asunder to recover strength and motion to these things which are rendered weak by being out of their right place as the word rendered perfecting doth signifie for perfecting the Saints 5. A publick Ministery and the exercise thereof is the ordinary mean appointed by the Lord Christ for perfecting the Saints and edifying the body of Christ whether by converting those of the Elect who are yet in their unregenerate state Rom. 10. 17. Or by confirming and establishing those who are already converted Col. 4. 12. and making them to grow Col. 1. 28. or restoring them when they are overtaken in a fault 1 Tim 5. 20. and therefore it is a most necessary ordinance without which those great ends in an ordinary way cannot be attained for He maketh the ministeriall offices formerly mentioned the means of perfecting the Saints and of edifying the body of Christ. 6. The highest office that is enjoyed by any within the Church is only a Ministery and service and not a lordly dominion over the flock of Christ for he calleth the forementioned offices even the highest of them the office of the Apostles it self not being excepted a Ministery or service for the work of the Ministery 7. Ministers are not called to idlnesse or to live like lazie drones wasting the Churches revenue without executing the office for which it is given They are called to work and improve their talents and gifts in that laborious work of perfecting the Saints and edifying the body of Christ for this he maketh the end of those gifts and offices in regard of those to whom they are given even the work of the Ministery 8. The gaining of souls to God and carrying on the work of grace in those who are gained to some perfection doth meet with so much opposition what from within and what from without what from men what from devils and what from a mans own heart 2 Cor. 10. -4 5. that the ministeriall office which is imployed for bringing those about is no easie task It is a work and such as though it be a worthy work 1 Tim. 3. 1. yet it is a weighty and laborious work a work that will take up the whole man and being rightly minded will give the painfull and consciencious Minister little time for any other work 1 Tim. 4. 15. for he casteth this second end relating to the Ministers themselves in the middle betwixt the other two because it relateth to them as a mean to the end and to shew it is not naked gifts or the credit of the office which will bring about those ends but the painfull exercise and discharge of them for the work of the Ministery 9. The work of the Ministery if rightly gone about is an uniting work of the Church of Christ It s great end and to which all it s other ends are subordinate being to unite souls as so many stones in a building or as so many members in the body first to Christ the foundation of this building and head of this body by bringing them up to believe in Him and next one to another by bringing them up to mutuall love and all the duties thereof and especially to mutuall for bearance and the study of unity and peace for he maketh this the great and last end of the work of the Ministery even the edifying of the body of Christ that is the Church See wherefore it is so called chap. 1. 23. The word edifying is borrowed from masons whose great work is having prepared the stones apart to joyn them most firmly both to the foundation and among themselves Vers. 13. Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ. IN the next place he doth severall wayes illustrate and explain
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
not 3. As it is possible even in the childe of God for lawfull anger to degenerate in sinfull wrath whereby the mind is imbittered and accordingly rageth against the person of him who hath done the wrong So an implacable spirit which cannot be worn out by length of time is not so incident to any such for the Apostle supponeth they may have wrath only they might not entertain it long while he saith Let not the sun go down upon your wrath 4. The childe of God in his resisting sin is not to sit down discouraged nor give the back when sin prevaileth but having received a new recruit of strength from Christ by the exercise of faith in prayer 2 Cor. 12. 8. he is with renewed courage to set upon sin a-fresh that so he may recover what was formerly lost for Paul enjoyneth in case their anger should at any time exceed to set against it without delay Let not the sun go down upon your wrath Vers. 27. Neither give place to the devil HE giveth a reason of the former exhortation set down by way of precept to wit that by giving way to excessive anger and by persevering in it for any space of time they should cast open doors to Sathan the capital enemie of mans salvation to enter their hearts and to incite them by his uncessant suggestions to act some mischief Doct. 1. As Sathan is dethroned and shut to the doors of the hearts of all such as are true believers So though he shall never reign again over them at his pleasure Rom. 6. 14. Yet he is daily watching and searching out if it were but the narrowest passage and least opportuniy whereby he may again re-enter his old possession and exercise his former tyrannie for both those are implyed while he saith neither give place to the devil 2. Where any known sin especially excessive anger is not only given way to but also continued in there doth Sathan get an open door to setle himself in the heart and exercise his power by inciting the person guilty to commit more of wickednesse and mischief for he sheweth that by their persevering in wrath they would give place to the devil 3. As Sathan doth not slip an offered opportunity of recovering his former interest in the heart So where he gaineth any ground though for never so short a space he stirreth his time and through Gods permission maketh fearfull havock and a doolfull decay of the work of grace for while he holdeth this forth as an argument against their persevering in excessive anger that thereby they should cast open doors for the devil to enter it is implyed that he would take place when it were given and bestir his time in exciting them to act mischief otherwise the argument should not be of such force neither give place to the devil Vers. 28. Let him that stole steal no more but rather let him labour working with his hands the thing which is good that he may have to give to him that needeth HE doth thirdly exhort those who when they were un-converted Pagans did contrary to the eighth command steal their neighbours goods or who were yet after their professing faith in Jesus Christ guilty of that sin in some degrees and respects that they would steal no more where by the sin of stealing is meaned all those fraudulent and deceitfull wayes whereby a man doth wrong his neighbour secretly and without his knowledge in his goods or outward estate whether by taking Joh 20. 19. or withholding from him what is his Iam. 5. 4. or by partaking with such as do so Psal. 50. 18. He exhorteth them also to the contrary duty as a remedy of this evil even that they would rather labour diligently and to wearinesse as the word signifieth in any good and honest calling if it were but in some mechanick or handy-trade The use of which remedy is inforced from a following advantage to wit that hereby and through Gods blessing upon their diligence they should acquire not only a competencie in things worldly unto themselves and so be keept from a necessity of stealing but also might be able to bestow somwhat for supplying the necessities of others Doct. 1. As Jesus Christ doth not reject the vilest no not theeves nor worse for any thing they have been providing they amend their life in time coming So there are many who after they have taken on a name of profession do secretly live in the practice of base and shamfull sins which hardly can be called the spots of children for while he saith Let him that stole or doth steal as the word beareth steal no more it is supponed that some of those Ephesians were guilty of this sin before an offer of mercy was made to them in the Gospel yea and that some were yet living in it 2. It hath seemed good unto the wise Creator of all things for eschewing of confusion strife contention and other infinit evils for tryall of the charity of some and patience of others to establish property and dominion of goods and possessions and not to leave all things common among men so that every one should have an equall right unto all for if there were no propriety of goods there could not be such a sin as stealing neither were it necessary to forbid it as the Spirit of God doth here Let him that stole steal no more 3. As want of a particular calling or idlenesse in it occasioneth poverty and want by reason whereof men are cast upon tentations to steal and use such other sinfull shifts to keep them from straits So it is the Lords will that every one betake himself to labour diligently in some lawfull calling and employment as a remedy not only against this evil of stealing but severall others also which flow from idlenesse and too much ease 2 Thess. 3. 12. Psal. 73. 5. for the Apostle having forbidden them to steal subjoyneth this as a remedy rather let him labour working with his hands 4. Though it be not absolutely necessary nor yet convenient or possible that every man should betake himself to some mechanick calling or handy-trade and therein to labour with his hands seing every one is not able to go about any such calling and there are other lawfull callings which require no lesse labour with the mind than those do of labour with the hands 1 Tim. 5. 17. yet there is no calling so base providing it be honest to which a man should not betake himself whatever he be for birth and nobility of descent and spend his strength therein even to wearinesse rather than to steal or use any sinfull shift to save himself from straits for saith he let him steal no more but rather let him labour working with his hands 4. Even those things that were imposed upon fallen mankind for a curse and punishment of sin have their nature changed unto Believers and are turned unto a blessing and an effectuall remedy against sin for Gen. 3.