together with the dammage both here and hereafter which followeth upon it and lay aside the consideration of those pleasant deceitfull baits which Satan doth busk it with to make it more taking that so we may be the more deterred from it for Paul giveth sin a name implying all those and much more that the very name given to it may scare them from it while he calleth it the unfruitful works of darknesse 4. Though the command enjoyning to reprove the sins of others be an affirmative precept and therefore not binding unto all with relation to all persons at all times and in all cases and Christ Himself forbiddeth to cast the pearl of precious reproof before dogs or swine Matth. 7. 6. that is such who mock the word of admonition or prove more inraged by it whom we are to reprove not so much by conversing with them or by speaking to them as by fleeing from them yet as to others our not reproving of their sin when occasion offereth and Gods glory with their edification seemeth to call for it is a sinfull partaking with them in their sin for having discharged them to have fellowship with the works of darknesse he subjoyneth but rather reprove them implying that otherwise they would have fellowship with them 5. Though this duty of labouring to reclaim others from sin by convincing reproofs whether in words or in the contrary work ought mainly to be discharged unto such as have nearest relation to us Eph. 6. -4. or whom we have a more speciall charge of 1 Thess. 5. 12. or whom we are most intimate with in spirituall bonds and fellowship 1 Thessal 5. 14. yet we are not to neglect this duty towards others who stand not under such near relations to us no not to those concerning whom we have strong grounds to fear that they are yet unrenewed and enemies in their hearts to Jesus Christ so long at least as all hopes of prevailing with them by that mean are not cut off 1 Cor. 7. 16. for he commandeth them here to reprove the sins even of unrenewed Pagans called therefore the unfruitfull works of darknesse but rather reprove them saith he Vers. 12. For it is a shame even to speak of those things which are done of them in secret HE doth now confirm the precept thus explained and first he inforceth the disswasive from having fellowship with the unfruitfull works of darknesse by an argument taken from the abominable filthinesse of those sins which the wicked Pagans committed in secret that they might eschew publick shame which was such that it was a shame even to speak of them or to hear them spoken of leaving them to gather it was much more shamefull to act them or to be any wayes accessory unto the acting of them Doct. 1. There should be such an holy bashfulnesse in converted Christians as to think shame in speech to utter at least without detestation those things which godlesse sinners are not so much ashamed to practise and especially Ministers in their publick preachings would be very modest and sparing in the deciphering of filthy sins lest they thereby defile their own tongues offend the ears of some and do teach others how to commit that sin which they pretend to reprove for Paul giveth this as a reason not only why they should not communicate with the unfruitfull works of darknesse but also why he did not make expresse mention of those works in particular for it is a shame even to speak of those things saith he 2. As all conscience of right and wrong together with fear and shame following upon doing wrong be not fully extinct in the unrenewed man So those small remainders are not effectuall to restrain them from what is wrong but being over-powered with prevalent Atheism do give them full liberty to act abominable wickednesse if so they can hide it from the eyes of men without any effectuall restraint from the all-seeing eye of God for conscience of the dishonesty which was in those unfruitfull works of darknesse made them eschew the eyes of men but notwithstanding they committed them in secret for it is a shame even to speak of those things which are done of them in secret 3. As secrecy and solitarinesse are most obnoxious to foulest tentations especially to those which tend to satisfie the lust of uncleannesse Gen. 39. 11. 12. and therefore would be eschewed by all 1 Thess. 5. 22. much lesse sought after by any Prov. 7. ver 8 9 10. So when men do not seek the vail of secrecy to cover their sins but do glory in their shame and dare with Absolom 2 Sam. 16. 22. commit those sins openly and before the sun which very common honesty and a naturall instinct would seek to cover it speaketh a man more corrupt than the very grossest of Pagans who hath put out-the very common principles of naturall honesty and made his own conscience dead and senslesse so that he knoweth not shame Zeph. 3. 〈◊〉 for even the Pagans whose sin he doth here aggreage did take the benefit of secrecy to cover their villanies which are done of them in secret saith he Vers. 13. But all things that are reproved are made manifest by the light for whatsoever doth make manifest is light HE doth next enforce the exhortation to reprove those works of darknesse first by an argument taken from one excellent use of admonition and reproof while he sheweth that those secret sins of wicked most being reproved are by the light whether of Gods Word in the mouth of the reprover or of his holy life made manifest in their black and ugly colours to wit not so much unto others as unto the actors and authors of them See 1 Cor. 14. 24. Next by proving that the light of reproof attaineth this end from the nature of light which is to make all things that are within its reach manifest and conspicuous for the words in the Originall do read better thus for light is that which manifesteth all things Doct. 1. The discovery and conviction of sin in its vilenesse is of necessary and profitable use unto the sinner as being the first step towards contrition Act. 2. 36. with 37. and consequently to faith in Jesus Christ and repentance unto life Act. 2. 37. with 38. for he maketh this an excellent use of reproof and that which should be aimed at by the reprover even that sin be made manifest in its vilenesse to the sinner for all things that are reproved are made manifest 2. It is not a naked sight and knowledge that sin is sin and in some measure shamefull which is of any great use to the sinner but a sight of it in its vilest colours as it is a breach of Gods most holy Law enmity against the great God and a bringer down of Gods eternall wrath for those heathens had some knowledge of sin and of the shame was in it and therefore they did run to secret with it and yet he
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
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
who transgresseth in one thing 5. There is no person whether rich or poor noble or ignoble learned or unlearned whose sin deserveth not the forementioned curse The consideration indeed of the person of some sinners doth aggrege their sin beyond the sin of others Rom. 2. 17. to 25 but no consideration of the person of any can so far extenuate his sin as to make it not deserving of God's wrath and curse for saith he Cursed is every one without exception who continueth not 6. Not only sins of commission or doing of that which the Law forbiddeth but also sins of omission or the leaving undone of what the Law commandeth do deserve the curse for saith he Cursed is every one not only who doth what the Law forbiddeth but who continueth not in all things that are written in the book of the Law to do them 7. It is not the bare knowledge of our duty nor yet a fair profession of love and respect to our duty so known which cometh up to that exact righteousnesse that the Law requireth under hazard of the curse there must be practice also according to that knowledge for Cursed is every one who continueth not to do them 8. This real obedience and practice that the Law of God requireth under hazard of the curse is universal extending it self to the conscience-making of all duties commanded together with the way wherein they are commanded Mat. 15. 8. and to the abstaining from all sins forbidden together with their occasions Job 31. 1. for Cursed is every one who continueth not in All things he saith not in some things only 9. This obedience required is also constant from the first minute of a man's life to the hour of his death so that though he should but once sin he is under the curse for Cursed is every one who coutinueth not to do them 10. It is altogether impossible for any one of fallen mankind either of himself Joh. 15. -5. or by any grace received in this life 1 Joh. 1. 8. to keep the Law perfectly or to attain to that exact measure of righteousnesse that the Law requireth which appeareth not only from what the Law requireth as it hath been formerly cleared but also from this Paul takes it here for a confessed and granted conclusion for if any could keep the Law then every man who seeketh to be justified by the works of the Law should not be cursed providing they did what they could as Paul here affirmeth seing the Law doth curse none but those who do not keep the Law For as many as are of the works of the Law are under the curse for it is written c. 11. Though every man doth break the Law and so deserveth that curse which is pronounced against sin by the Law Yet all are not left to perish under this curse some are delivered from it to wit those that are of Faith or who by Faith lay hold on Jesus Christ for righteousnesse who was made a curse for them ver 13. such having fled from the sentence and curse of the Law and laid hold on the Covenant of Grace revealed in the Gospel shall be judged not by the Law but the Gospel which admitteth of the Righteousnesse of a Cautioner imputed Philip. 3. 9. instead of an exact personall righteousnesse required by the Law for saith the Apostle As many as are of the works of the Law are under the curse and so not they who are of Faith 12. Those who do not betake themselves to the Covenant of Grace must stand and fall according to the sentence of the Law or Covenant of Works and therefore seing the Law doth curse them as not having come up to the exact righteousnesse required in it cursed are they and cursed shall they be for saith he They who are of the Law or seek Justification by the Law are cursed because the Law seeketh more than they can perform Vers. 11. But that no man is justified by the Law in the sight of God it is evident for The Just shall live by Faith 12. And the Law is not of Faith but the man that doth them shall live in them IN these Verses is the fourth Argument to prove the negative part of the main Conclusion to wit That no man is justified in God's sight who judgeth not according to outward appearence but according to Truth 1 Sam. 16. -7. by his personal obedience to the Law and that because righteousnesse and life cometh from Faith as he proveth from Habbak 2. -4. and therefore not from the Law ver 11. The force of which consequence as the Apostle declareth doth ly in this that the Law is not of Faith that is the way of Justification which the Law prescribeth to wit the Law as strictly taken for the meer precepts legal promises and threatmings of the Law See chap. 2. ver 15. doth not consist with the way of Justification by Faith because the Law promiseth life to him only who observeth what the Law prescribeth and so hath a perfect inherent righteousnesse as he proveth from Lev. 18. 5. but Faith conveyeth life to him who is destitute of that righteousnesse if he believe on Him that justifieth the ungodly by Faith as he hath cleared frequently before See Rom. 4. 5. and so doth not expresse it now ver 12. Doct. 1. There is a twofould Justification of a sinner one which is in the sight of God and is here expressed whereby he is reputed and standeth righteous and just in the estimation of God the Judge whose judgment is unerring and alwayes according to Truth Jer. 11. 20. Another which is before men and is here implyed whereby the sinner is reputed and standeth righteous in the estimation of men whose judgment as flowing from charity 1 Cor. 13. 7. and grounded upon outward appearance 2 Sam. 16. -7. may frequently erre and be deceived But that no man is justified in the sight of God 2. Though God do not justifie any or esteem of him as righteous for any works done in obedience to the Law Yet that a man may be justified in man's sight because of his works is not here denied by the Apostle for Justification before men is nothing else but a charitable judgment past upon the person that God hath justified him by Faith which judgment is grounded upon the evidences of the person's faith manifested in the fruits of good works Iam. 2. -18. But that no man is justified by the Law in Gods sight c. 3. The spirit of Error being once given way to doth so far blind the understanding Isa. 44. 20. that it cannot see and so far engage the will and affections to the maintaining of it 2 Tim. 4. 3. that the person erring will not see what Scripture saith against that Error though it be never so evident to an indifferent eye for though the maintainers of Justification by Works would not or could not see it yet the Scriptures even of the Old Testament
requireth for as these are the terms in general upon which God did ever enter any Covenant with man so the Apostle supposeth that Gods dealing with man is by way of a Covenant while he saith And this I say that the Covenant that was confirmed before of God 2. So merciful is God that after the Covenant of Works made with man before the fall was broken by Adam Gen. 3. 6. and made uselesse unto all his posterity as to the obtaining of Heaven and happinesse by it ver 10. he was graciously pleased to enter a Covenant of Grace with fallen man to deliver him from the estate of sin and misery and to bring him into an estate of salvation by a Redeemer Rom. 3. 21 22. This is that Covenant here spoken of The Covenant that was before confirmed of God in Christ. 3. Though the Covenant or Paction entred by God with the Church before Christ came in the flesh did differ in the way of administration and in some considerable circumstances from that Covenant which God hath entered with His people in the dayes of the Gospel upon which account they are distinguished by the names of Old and New Heb. 8. 13. First and Second Covenant Heb. 8. 7. yet both these Covenants are one and the same in substance and do fully agree in all the essential parts for the Apostle's intent is to prove that we are justified under the New Testament by that Covenant which was confirmed before of God in Christ unto Abraham four hundred and thirty years before the Law 4. So prone is fallen man to misbelieve the truth and reality of Gods offer in the Covenant of Grace Joh. 4. 48. and especially to question the making out of that offer to himself in particular Psa. 88. 4 5 c. and so willing is God to have all doubts of that kind fully satisfied Heb. 6. 17 that though His gracious word of promise be of it self worthy of all acceptation and trust 1 Tim. 1. 15. yet He hath been graciously pleased to adde all those confirmations unto His Covenant-grant which are used among men who being most suspected would most gladly be trusted He hath committed it to writing Joh. 20. 31. confirmed it by witnesses Heb. 2. 3. with miracles Heb. 2. 4. by oath Heb. 6. 13 17. and by seals Mat. 26. 28. 28. 19. compared with Rom. 4. 11. for saith he The Covenant that was before confirmed of God 5. The Covenant of Grace had a special relation to Jesus Christ as well under the Old Administration as under the New He being that Seed of the Woman who was to bruise the head of the Serpent Gen. 3. -15. and in whom all the Nations of the earth were to be blessed Gen. 22. 18. and the substance of all those ceremonial shadows the practice whereof was then enjoyned Col. 2. 17. and being the thing signified in all their Sacraments 1 Cor. 5. 7. 1 Cor. 10. 4. and God's design in giving the Law being to drive men to Christ for righteousnesse Rom. 10. 4. for saith he The Covenant was confirmed before of God in Christ or tending towards Christ as the Original will bear 6. The knowledge of Scripture-chronologie whereby we know not only those things which are mentioned in Scripture-story but also the time when every thing did fall out so far as may be gathered by the Scripture it self chiefly is necessary and profitable for the better understanding of God's mind in diverse parts of His Word for here the Apostle observeth the time when the Law was given and layeth the great stresse of his argument upon it whereby he proveth that the Law could not disanul the Covenant of free-grace made with Abraham even because the Law was four hundred and thirty years after the Covenant was confirmed of God in Christ The beginning of which space of years is to be reckoned from the first solemn sanction and confirmation of the Covenant by God to Abraham Gen. 15. 8 c and the close of it was at the giving of the Law upon mount Sinai which was the first year of Israels coming out of Egypt Exod. 19. 1. Doct. 7. God's intent in giving the Law and urging exact obedience to it under hazard of the curse neither was nor is that hereby people should be taken-off from seeking righteousnesse and life eternal only by faith in the Promise or that they should set about the practice of duties commanded by the Law as that which was to make them righteous before God the Law was given for other ends as the Apostle doth after declare but not for this for he sheweth here that Gods design in giving the Law could not disanul the Covenant made with Abraham or make the Promise of none effect From Vers. 18. Learn 1. So subtil is the spirit of Error that it will seem to cede somewhat to Truth as hereby intending to prejudge the Truth more than if it had ceded nothing for the oppugners of Justification by Faith did sometimes give Faith some place in Justification and pleaded only for a joynt influence of Works and Faith of the Law and the Promise which conceit of theirs the Apostle doth here refute For if the Inheritance be of the Law it is no more of Promise 2. The state of Grace and Favour with God here and of Glory hereafter is the inheritance portion and heirship of the Lord's People there being no temporal worldly inheritance which can sufficiently furnish the heart with satisfaction Psal. 4. 6 7. of which spiritual and heavenly Inheritance the Land of Canaan was a type for the Apostle speaking of Justification and all the spiritual blessings which flow from it calleth them the Inheritance by way of excellency If the Inheritance be of the Law 3. There are only two wayes of attaining a right to this Inheritance one by the Law or by Works done in obedience to the Law chap. 2. 16 which was the tenour of the Covenant of Works the other is by the Promise or by Faith in Jesus Christ offered in the Promise chap. 2. 16 according to the tenour of the Covenant of Grace The Apostle speaketh of these two wayes here If the Inheritance be of the Law it is no more of Promise 4. There can be no mixture of these two so that a right to Heaven should be obtained partly by the merit of Works and partly by Faith in the promise the one of those removeth the other for saith he If the Inheritance be of the Law it is no more of Promise 5. The only way of attaining right to this Inheritance now since the fall is by God's Free-gift without the merit of Works for God did give it to Abraham the father of all justified persons the word signifieth He gave it freely without respect had to Abraham's works 6. The tender and offer of this gracious gift is made in the promises of the Gospel which being laid hold upon by Faith do entitle the Believer to the tendered
the bondage of sin and wrath here and at last should be banished from the face of God And on the other hand that a more clear dispensation of the Covenant of Grace should succeed under the New Testament and that those who according to the tenour of that Covenant did seek to be justified through Faith in Christ should be the children of God free from the bondage of Ceremonies and of God's wrath here and possesse the heavenly inheritance hereafter In order to this the Apostle first prefaceth in this vers by citing his adversaries and all others who of their own accord without and contrary to God's Command did put themselves again under the yoke of the Mosaical Law and sought to be justified by the Works thereof otherwise all Believers are under the Moral Law as the rule of their life Eph. 6. 2. he prefaceth I say by citing all such to hear what the Law it self or that Scripture which is a part of those five Books of Moses which are called the Law Rom. 3. 21. doth say to this purpose and withal he taxeth them indirectly for their not understanding the scope of the Law and of the doctrine relating to it notwithstanding of their pretending so much to the knowledge of it Doct. 1. The Minister of Jesus Christ is so far in the spirit of meeknesse to condescend to the humours of those who oppose themselves in order to their gaining as that he alwayes keep up his authority amongst and over them as an Ambassador in Christ's stead 2 Cor. 5. 20. for Paul having for condescendence and tendernesse carried himself to them as an affectionate mother doth now carry the matter with more authority citing and commanding them to hear a clear refutation of their error Tell me saith he 2. So ignorant are all men naturally of that righteousnesse which is of God by Faith that when it is offered they do what they can to reject it and such is their pride and madnesse go about to establish their own righteousnesse by Works betaking themselves to stand or fall according to the sentence of the Law and Covenant of Works for the Galatians were thus mad who rejecting the offer of Christ's righteousnesse in the Gospel desired to be under the Law to wit so as to be dealt with by God according to the sentence of it 3. The Doctrine of the written Law is so far from giving any patrociny to that dangerous error of Justification by Works That this error ariseth mainly from ignorance of the Law and chiefly of that which is the scope of the Law to wit Christ for righteousnesse Rom. 10. 4. for Paul doth point at the reason of their so great desire to be under the Law even their not hearing the Law so as to understand it Do ye not hear the Law saith he Vers. 22. For it is written that Abraham had two sons the one by a bond-maid the other by a free-woman 23. But he who was of the bond-woman was born after the flesh but he of the free-woman was by promise THe Apostle in the second place propoundeth the typical history of Abraham's family taken from Gen. 16 and 21. chapters The sum whereof is that as Abraham had two sons to wit Ishmael and Isaac he had also several others by Keturab Gen. 25. 2. but these two are only mentioned as being appointed by God to prefigure the present purpose the condition of which two sons did differ in two things first That the one Ishmael was born of a bond-woman or servant to wit Hagar Gen. 16. 1. 15. and so was but as a servant himself and not the heir Gen. 21. 10. The other Isaac was born of a free-woman to wit Sarah Gen. 21. 2 3. who had been never a servant but mistris and joynt in the government of the family with her husband and therefore Isaac himself was no servant but a free-man even the heir ver 22. A second difference did ly in the principle of their generation and birth for Ishmael was born after the flesh or by the ordinary strength of nature his mother Hagar being a young woman and fit for conception Gen. 16. 2. but Isaac was not conceived nor born from any such principle Sarah his mother being ninety years old when she conceived Gen. 17. -17. and so according to the course of nature unfit for conception Heb. 11 12. but he was born by promise or by vertue of that promise made to Abraham Gen. 17. 16. and the miraculous operation of God ver 23. From this history of Abraham's family considered in it self and leaving the mystery prefigured by it to its own place We Learn 1. The best of men are not perfect there having been some things even in the holy Patriarchs which were not commended but only tolerated by God as a lesser evil for prevention of a greater Such was their polygamy or marrying of moe wives than one which though contrary to the first institution of Marriage Mal. 2. 15. and Mat. 19. 4 5 8. yet was practised by many of the Patriarchs as not knowing or at least not considering what sin was in it being blinded partly by the tyranny of common custom and partly by that great desire which they had to multiply their posterity that if it were possible the Messias might have descended of their line Thus even Abraham had two wives a bond-maid and a free-woman 2. The best of men are in no small hazard to be so far overpowered with tentations to mis-belief under the delayed performance of divine Promises and the want of all lawfull probable means for the performance of them as to close with sinful means for bringing of it about and to repute themselves free from guilt in so doing as if a good and necessary end could commend a sinfull mean for attaining to it for Abraham having a promise that the blessed Seed should come of him Gen. 12. -3. and having waited for a childe until Sarah his wife through age had lost all hopes of conception is moved at her desire to go-in unto Hagar his bond-maid that he might obtain seed by her Gen. 16. 1 2. rather than the Promise should ly unperformed The one by a bond-maid saith he 3. The Lord standeth not in need of our sinfull means for bringing about of His own gracious work towards us for after that Ishmael is sinfully begotten upon the handmaid the Lord maketh Sarah conceive a son miraculously in whom the Promise was to have its accomplishment The other by a free-woman 4. The Lord hath placed in the natures as of beasts and birds so of men and women an ordinary power of generation and conception wherby one generation may succeed to another until the heavens be no more and that men who cannot live any long space of time in their own persons may in a kind perpetuate their life and memory in their posterity unto all succeeding generations Thus Ishmael was born after the flesh or by the ordinary strength of
own House and Family which is the Church to whom He dispenseth and distributeth all her mercies comforts and crosses with no lesse yea with infinitly greater care wisdom and foresight than any man doth care provide for and govern his own family So among other things He dispenseth and ordereth times and seasons for his Church as not only having fixed in his eternal counsel the general periods of the Churches time how long the Church should be in her state of infancy how long under the bondage of the Law and how long she shall continue in her more grown and perfect age under the Gospel but also the time and season for bestowing of particular mercies and inflicting corrections and chastisements for the word rendred dispensation signifieth the way of administrating the affairs of the family by the master thereof and the times come under those things which are administrated by God That in the dispensation of the fulnesse of times 7. As every time chosen of God for bestowing of any mercy is the full and fittest time for his bestowing of it So the time of Christ's incarnation is in a speciall manner the full time and fulnesse of time and that not only because it was that full time which God had appointed in his decree and for reasons known to his own unsearchable wisdom condescended upon as the most fitting time for that great work but also because all the fore-going prophecies promises and types of the Messias were fulfilled in those times Luke 24. 27. and the will of God concerning man's salvation was then and not till then fully revealed Heb. 1. 2. for the Apostle calleth those times the fulnesse of times That in the dispensation of the fulness of times 8. Though the benefits purchased by Christ and particularly that of effectuall calling and gathering together unto God those whom sin did separate from Him be intended for and accordingly doth light only upon few Mat. 7. 14. Yet the Gospel and Promise by which Christ and the benefits purchased by Him are revealed is drawn up in the most comprehensive expressions And this of purpose that none may hereby be excluded from laying hold upon that gracious offer but such as do exclude themselves Joh. 5. 40. for saith he That he might gather together in one all things both which are in heaven and which are on earth by which broad expressions are meaned only the Elect for there is an universality and world even of those 2 Cor. 5. 19. and not all the creatures not Devils or Reprobates Joh. 17. 9. yea to speak properly not yet the elect Angels who being never separated from God by sin cannot be gathered to him by Christ though they may improperly and in some respects be said to be so to wit because of those advantages which they have by Christ as that they are now most perfectly and inseparably united with God without hazard of being separated from Him Mat. 18. 10. and have attained the knowledge of that wonderfull plot of Man's Salvation through Jesus Christ which was a mysterie even to them Eph. 3. 10. and a greater measure of joy than formerly they had upon Christ's converting and saving of lost sinners Luke 15. 7 10. Doct. 9 All who belong to God's purpose of Election and who are or shall be gathered together in Christ are either in heaven or earth Paul knew no purgatory or third place for the souls of the Elect to go unto after death to endure the temporal punishment due to their sin for he divideth those all things which were to be gathered into things in heaven and things on earth 10. There is an union betwixt the Saints departed now in heaven and those who are yet alive upon the earth so as they make up one mystical body under one head Christ to whom the Saints departed are united though not by faith 1 Cor. 13. 10. yet by sense as we are united to Him by faith and as they are united to Christ so also one to another and to us by love for charity never faileth 1 Cor. 13. 8. from which union there floweth a communion betwixt them and us whereby they do pray for the Church in general Rev. 6. 10. though not for the particular conditions and persons of men upon earth whereof they are ignorant Isa. 63. 16. and the Godly upon earth do in heart and affection converse with them in heaven Philip. 3. 20. desiring continually to be dissolved and to be with Christ Philip. 1. 23. though they are not to pray unto them or give them religious worship Rev. 19. 10. for saith he That in the dispensation of the fulnesse of times he might gather together in one things in heaven and things on earth 11. Jesus Christ is that person in and by whom we are gathered together unto God by faith in Him and to the Angels and also among our selves by the grace of love He having united the two dissentient parties God and man in His own Person Mat. 1. -23. and having satisfied justice for that wrong which caused the rent Isa. 53. 5. and working in us by His Spirit those graces of faith and love whereby we are made one with God and among our selves Act. 5. 31. and having by His death taken away that wall of partition and enimity which was betwixt Jew and Gentile Eph. 2. 14 15 16. it being also necessary that we be in Him by faith before we be united to God through Him for the Apostle is so much delighted with this Truth himself and would so gladly have it well known believed by others that he doth inculcate it twice in this one vers That he might gather together all things in Christ and again even in Him Vers. 11. In whom also we have obtained an inheritance being predestinated according to the purpose of Him who worketh all things after the counsel of his own will 12. That we should be to the praise of his glory who first trusted in Christ. THe Apostle having hitherto spoken of all the Elect in general doth now make application of the former doctrine first to the Jews and next to the Gentiles and hereby he doth yet further and thirdly inforce the fore-mentioned scope while he sheweth in effect that the prerogative of the Jews above the Gentiles made not grace the lesse free to them and that nothing which the Gentiles could pretend to beyond the Jews made it lesse free to them either And first he applyeth it unto the Jews whereof Paul was one and therefore he speaketh of them in the first person We. And first he sheweth that they to wit Believers among them as is explained ver -12. had in Christ and by vertue of His merit and intercession obtained an inheritance to wit of Heaven and Glory Col. 1. 12. and by consequence all the fore-mentioned blessings which lead to it and this not from their own merit or free choice but freely and as it were by lot wherein least of man is seen
work here called sealing did serve to evidence the truth and reality of somewhat which might otherwise have been questioned and particularly with relation to the Apostle's present scope it did serve to evidence the reality of their right to the glorious inheritance the truths of the Gospel and the sincerity of their closing with and believing of the Gospel now the work of God's Spirit which maketh all this evident and therefore hath the name of sealing is mainly His renewing and sanctifying work and especially His carrying-on of that work whereby He imprinteth the image of Himself which is holinesse Eph. 4. 24. upon Believers as an impression of the draughts and lineaments of the Seal are by sealing put upon the thing sealed so 2 Tim. 2. -19. the grace of sanctification and departing from evil is called a Seal though those other works of God's Spirit in Believers whereby He giveth them sense of His presence comfort and joy unspeakable flowing from it and full assurance may be looked upon as lesse principal parts of this Seal Fourthly ver 14. by the metaphor of an earnest which is used among Merchants for ratifying of their bargains he sheweth a use for which the bestowing of the holy Spirit upon them and His sealing of them by His sanctifying grace did serve even to be an earnest of the heavenly inheritance the full possession whereof being delayed until the last day God gave unto them His holy Spirit with His saving graces as an earnest or some small beginnings and a part of that glory which shall then be revealed that hereby He might assure them of their obtaining the whole in due season Fifthly he sheweth the date and time how long they were to content themselves with the earnest even untill the redemption of the purchased possession that is untill the day of judgment at which time those who are purchased by the bloud of Christ and are His possession and peculiar people shall obtain compleat redemption and full delivery from sin and misery In which sense redemption is taken Rom. 8. 23. And sixthly he sheweth the end which God purposed unto Himself in all this even the same which he mentioned formerly ver 12 to wit the praise of His Glory From the benefit which those Gentiles received besides what is marked upon the parallel place ver 11 Learn 1. Though it was the prerogative of the Jews above the Gentiles that Christ was first preached unto them and accordingly some of them did first trust in Him See ver -12. yet God hath made both Jew and Gentile equally to partake of all other things aswell of those which concern salvation it self as of the means and way of attaining to it for the same Christ the same free-gifted inheritance through Christ and the same Gospel which was bestowed upon the Jews are also bestowed upon the believing Gentiles In whom ye also have obtained an inheritance saith he 2. It is a thing highly observable and much to be taken notice of that the Gentiles who were profane dogs Mat. 15. 26. not a people Deut. 32. 21. without God chap. 2. ver -12. should be set down at the childrens table and have full accesse to free-grace and salvation and all spiritual blessings tending to salvation equally with the Jews who were God's only People separated to Him above all People Exod. 19. 5. to whom did pertain the Adoption Glory Covenants c. Rom. 9. 4. for Paul cannot speak of this without an also which is a note of exaggeration and heightneth the purpose as a thing very observable In whom ye also have obtained an inheritance From the mean whereby they attained this excellent benefit Learn 1. The hearing of the Gospel which supposeth the publick preaching of it Rom. 10. 14. is the ordinary mean whereby faith is wrought and consequently a right is conveyed unto the heavenly inheritance in so far as the Gospel so preached doth not only propound and make known to the understanding the object of saving faith which was before hid but the Lord also at or after the hearing of this Gospel preached doth work the grace of faith in the hearts of the Elect Act. 16. 14. for saith he Ye obtained an inheritance after that ye heard the Word of Truth the Gospel 2. The Gospel is the Word of Truth not only because it containeth nothing but truth for so the whole Scripture is the Word of Truth Psal. 19. 9 but also the Truths of the Gospel are most excellent Truths as being most remote from ordinary knowledge Mat. 16. 17. most profitable to lost sinners Tit. 2. 11. and do manifest the praise of God's glorious Attributes Luke 2. 14. more than any other Truths besides the Gospel doth clearly hold forth the truth and substance of all these dark and legal shadows Joh. 1. 17. for by the Word of Truth he meaneth the Gospel as he presently cleareth After ye heard the Word of Truth the Gospel of your salvation 3. As the doctrine of Salvation is the doctrine of the Gospel or glad-tydings to lost sinners for the word rendred Gospel signifieth a glad or good message So the doctrine of the Gospel is a doctrine of Salvation as not only revealing Salvation and a possible way for attaining to it which the Law doth not Gal. 3. 21. but also being the power of God to Salvation Rom. 1. 16 and the mean which God doth blesse for making us imbrace by faith the offer of Salvation Rom. 10. 14 15. and for working all other saving graces in the Elect Col. 1. 6. for the Apostle calleth this doctrine the Gospel or glad tydings of Salvation 4. It is not sufficient to know that the Gospel is a doctrine of Salvation in general or unto others only but every one would labour by the due application of the promises of the Gospel unto themselves to find it a doctrine of Salvation to them in particular for Paul hinteth at so much while he saith not simply the Gospel of Salvation but of your Salvation From the Spirit 's work of sealing following upon believing Learn 1. As the Gospel preached and heard doth not profit unto Salvation except it be believed so the Truths of the Gospel and Jesus Christ that good thing offered in those Truths is that in the whole Word of God which saving faith doth chiefly close with and rely upon and is fully satisfied with It findeth death in threatnings a burden of work in precepts but in Christ and the Gospel it findeth the way to Heaven made patent even a way how the sinner may be saved and divine justice not wronged for the Apostle having spoken before of their hearing the Gospel doth adde In whom to wit Christ the words may also read In which to wit the Gospel ye believed 2. Though none can actually believe before the Spirit of God come to dwell in them bringing alongs His royal train of habituall graces and the habit of faith amongst the rest unto the heart with Him
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
speaketh here of a further discovery and manifestation of it by the light of reproof which was usefull and necessary All things that are reproved are made manifest 3. The Lord doth sometimes blesse not only publick preaching but also the word of reproof in the mouth of private Christians and the example of their holy life for making godlesse sinners take occasion thence to reflect upon themselves and therein as in a glasse to see the filthy vilenesse of their beloved sins and to judge themselves for them for he saith All things that are reproved are made manifest by the light to wit the light of verball or reall reproof held forth even by private Christians for he doth not speak here to Ministers only 4. The probable good which God may bring about to the party reproved by the means of our reproof should have more of weight to incite us towards the making conscience of this duty than the feared inconvenience to our selves arising from the parties displeasure should have to scare us from it for Paul will have us to set upon this dutie because of our neighbour's good which probably will be brought about by it reprove them saith he For all things that are reproved are made manifest by the light 5. As there is no duty of the successe whereof we use to be more diffident than that of reproving the sins of others So there is not any duty the successe whereof we have better ground to be perswaded of even than of this that discovery of sin to the sinners conscience either to his conversion or further obduration shall follow upon a timeous and well-guided reproof for he proveth that this effect shall follow upon reproof as natively as the discovery of things dark and hid doth follow upon light for that is light saith he which discovereth all things Vers. 14. Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light HEre is a second argument to enforce the duty of reproving those unfruitfull works of darknesse which also confirmeth the former to wit that by reproving them they should be made manifest The argument is taken from Gods own example who in His Word doth reprove the world of sin and thereby conveyeth the light of Jesus Christ unto them as the Apostle proveth by shewing what is Gods great work and design through His whole Word whereof this verse is a short sum though it seemeth more particularly to relate unto Isa. 60. ver 1. 2. from which this place is thought to be cited with some variation in the words but none in the purpose Which design is threefold The first branch whereof is here implyed even to convince all unrenewed men especially how wofull and dangerous their present case is and that it is a spirituall sleep and death 1. A sleep because the carnall man hath all his spirituall senses bound up Isa. 43. 8. having no spirituall fellowship with those who live a new life Ephes. 4. 18. doth dream and fancy that he seeth heareth and converseth with them Rev. 3. 17. which he will after find to be but a meer fancy when his conscience doth rouze him up Rom. 7. 9. neither hath he power over himself but is exposed as a prey to Satan or any who mindeth his spirituall hurt 2 Tim. 2. 26. for such is the case of those naturally who are in a naturall sleep And secondly a death because the naturall man hath not only his senses bound up as in a sleep but there is no spirituall power or faculty remaining in him to do any thing which is truly good Rom. 8. 7. as a dead man hath no principle of life or vitall action The second branch of this great design is here expressed which is to point out unto all such what is their duty in that case even to awake and rise from the dead that is in a word to turn to God to break off their sins by repentance and to set about all the duties of holinesse flowing from the principle of a new life Which duty is here and elsewhere enjoyned by God unto dead sinners not that it is in their power Jer. 13. 23. but because it is their duty so to do yea and such a duty as must be gone about otherwise they cannot be saved Luk. 13. 3. and because by such exhortations and commands as by an outward mean the Spirit of God doth effectually work that in them which He requireth from them Rom. 10. 17. The third branch of this great design is to encourage them unto this duty from the promise of a greater measure of the light of knowledge holinesse and comfort here all which are comprehended under the name of light See upon ver 8. and of glory hereafter called also light Col. 1. 12. to be given unto them by Christ upon their so doing Doct. 1. The pains which God doth take upon godlesse sinners yet in nature to awake them from the sleep of sin and to draw them unto Christ is a strong argument binding us to commiserate the case of such and from pity towards them to endeavour in our stations to bring them out of that wofull state wherein they are Our obligation to help them is greater than His besides that we are bound to work with God and to further His design for he inforceth upon them the duty of reproving those godlesse Atheists in order to their conviction and amendment from Gods example who doth the like Wherefore he saith Awake thou that sleepest 2. That God hath appointed reproof of sin to be the ordinary mean of awakning dead sinners and of bringing them to Christ and that He maketh use of this mean Himself all alongs His Word in order to this end should encourage us as we have accesse in our stations to make use of that mean towards those with whom we converse as knowing God may and when He pleaseth will blesse the mean appointed by Himself whatever unliklyhood there be otherwise of successe for he exciteth them to practise this duty from this that God maketh use of reproof as the ordinary mean of bringing souls to Christ Wherefore he saith Awake thou that sleepest 3. Scripture doth not consist so much in the formall words as in the sense and meaning of those words and therefore though we cannot keep in memory the very formall words of Scripture yet if we remember the sum of the purpose contained in those words we may make use of it as of the Word of God whether for confirmation of truth refutation of errour exhortation to duty or reproof of sin and vice 2 Tim. 3. 16. for the Apostle being to presse this duty of reproving upon them from Scripture doth not cite the very formall words of Scripture but giveth the generall drift of all Scripture in few words or the sense and meaning of one particular Scripture to wit of Isa. 60. 1 2. from which this verse seemeth to be cited Wherefore he saith Awake