exhortation propounded ver 4. Let every man prove his own work and in this sense every man shall bear his own burden 2. How light soever that mens sins do seem unto themselves when they are committed yet they will be found not light but heavy when they come to reckon with God about them for the giving an account of our actions to God goeth under the name of bearing a burden Every man shall bear his own burden 3. So righteous is God that He will call no man to an account for the sins of others but only for his own except he hath made those sins of others his own sins also by not doing his duty to impede the committing of them Ezek. 3. 18. or by following of and walking in them Exod. 20. 5. compared with Ezek. 18. 14 17. or by not mourning to God for them 1 Cor. 5. 2. for saith he Every man shall bear his own burden 4. It were our wisdom frequently to minde that great Accompt which we must give to God and to busie our selves most in and about those things whereof He will crave an account of us hence the Apostle maketh this a reason why men should be most imployed in proving their own work and not in accurate prying into the carriage and infirmities of others because it was their own work whereof they behoved to give an account to God For every man shall bear his own burden saith he Vers. 6. Let him that is taught in the Word communicate unto him that teacheth in all good things IN the second place the Apostle exhorteth them unto beneficence which may be looked upon as another piece of that serving one another through love enjoyned chap. 5. -13. and because love to the Word growing cold among those Galatians by reason of their schism and the prevalency of error it is probable that the due respect which they did owe to their Ministers was much decayed except to such only as were of their own faction and way Therefore in the first place he exhorteth unto beneficence towards their Ministers directing his speech to those who were catechised that is taught familiarly by word of mouth as when children are taught the first principles of Religion for so the word rendred is taught doth signifie or more generally as the word is here rendred and taken elsewhere 1 Cor. 14. 19. Rom. 2. -18. those who are instructed or taught whether more familiarly and plainly or more profoundly in the Word whereby may be meaned either the Word of God in general or of the Gospel in particular which frequently is called the Word by way of excellency See upon Philip. 1. 14. Doct. 1. Those he exhorteth to communicate and to give a share unto their Ministers of all their temporal goods to wit so much as might serve for their creditable maintenance Doct. 1. The Lord Christ hath appointed two distinct ranks and sorts of people to be in His visible Church some who are to be taught fed ruled and watched over such are all private Church-members and some who are to be Teachers Pastors Guides and Watchmen over the Flock by vertue of their publick Office in the House of God the honour whereof is not to be taken by any man unto himself except he be called as Aaron Heb. 5. 4. And are all Teachers 1 Cor. 12. 29. Let him that is taught communicate unto him that teacheth 2. As it was necessary that some should be Teachers in the House of God so the wisdom of God hath thought it fit because of our weaknesse Deut. 5. 23 c. to teach us not by His own immediate Voice from Heaven nor yet by glorious Angels but by the Ministry of men like unto our selves and those not usually of the greatest sort but of such as stand in need of the peoples benevolence for their worldly subsistance and this that the glory of converting souls may be ascribed not unto creatures but unto God 2 Cor. 4. 7. for so much is imported while he saith Let him that is taught communicate unto him that teacheth 3. As it is the duty of Christ's Ministers to teach and instruct the Lord's People not so much by their writings as by vocal preaching and word of mouth So the thing wherein they are to be instructed is the knowledge not of humane writings but of the Word of God contained in Scripture there being no word or writing besides which hath a promise of such a blessing to accompany it as this Word hath See Rom. 1. 17. 2 Tim. 3. 15 17. Heb. 4. 12. for saith he Let him that is taught or instructed by word of mouth in the Word meaning the written Word of God 4. Seing Christ's Ministers are to bestow themselves wholly in the work of the Ministry 1 Tim. 4. 15. and not to be intangled with the affairs of this life 2 Tim. 2. 4. and seing they are the Lord's Instruments by whom He conveyeth the richest blessings even those which are spiritual unto His People 1 Cor. 9. 11. Therefore the People of God among whom they spend their strength are bound even by common equity to give them worldly maintenance that they may neither be diverted from nor discouraged in that most necessary and painfull work of watching over souls Heb. 13. 17. for saith he Let him that is taught communicate unto him that teacheth in all good things 5. This worldly maintenance which people are bound to give unto their Ministers though it should be moderate and such as may not through its abundance occasion pride luxury and prodigality in their Ministers yet it would be liberal and creditable even such as may not only supply their pinching necessities but also as thereby they may be sustained in a way creditable unto the Gospel whereof they are Ministers 1 Tim. 5. 17. and may have wherewith to supply the necessities of the indigent 1 Tim. 3. -2. and to educate their children so as afterwards they may sustain themselves and be profitable members both of Church and Commonwealth 1 Tim. 5. 8. for he commandeth the people to communicate to their Ministers in all their temporal good things he saith in all and therefore liberally though not lavishly 6. Though the Civil Magistrate be obliged to provide some set and publick allowance for upholding the Gospel and Ministry thereof this way coming nearer to the order appointed by God for maintaining the Priesthood under the Law Numb 35. 1 c. and being free of several inconveniences which can hardly be avoided in the way of giving voluntary contribution by every one who heareth the Gospel towards those who preach the same yet in case the Magistrate provide not such publick allowance for them or if turning persecuter he take that which is already provided by the Law for that use from them Then it is the duty of every one who is taught in the Word to maintain their Preachers by liberal contribution out of their own means so far as is necessary for him
should in that case be given unto us for the vertue and worth of somewhat which is ours for Paul affirmeth that works even good works which we are created unto in Christ Jesus ver 10. are excluded from having any causall influence upon salvation lest any man should boast implying if works were not excluded man should have ground of boasting See Rom. 3. 27. Vers. 10. For we are His workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them LEst the Apostle by commending grace and excluding works from being the cause of their salvation should have seemed to justle out works and an holy life as altogether unnecessary Therefore in this verse he sheweth that the study of good works is of absolute necessity required in those who are to be saved because all such whether Jew or Gentile for he speaketh in the first person including himself and the believing Jews are Gods workmanship that is renewed and made over again by Gods createing power through the interveening mediation of Christ Jesus and this of purpose that they may make conscience of good works yea and further God who had predestinated them to heaven had also decreed and prepared good works for them as the way wherein they behoved of necessity to walk in their journey to heaven which as it proveth the undeniable necessity of good works so it also confirmeth that they neither were nor could be saved by works because the power whereby they did good works did follow upon their regeneration and was given them freely by God As also God had prepared good works that they should walk towards heaven in them but not to merit heaven by them Doct. 1. Believers are Gods workmanship not only by naturall creation but supernaturall renovation they are not only once made but made over again not by having the substance of their soul and naturall powers thereof destroyed and new ones substantially different from those substituted in their place but by having the vitious qualities which were in those subdued and weakened and contrary graces and vertues implanted in their stead Eph. 4. 22 23 24. for saith Paul we are His workmanship the word signifieth a thing of His making whereby he meaneth not Gods first making of them as men but His making of them over again as renewed men which appeareth from what followeth His creating them in Christ and unto good works 2. As the making of sinners over again and new creatures is only Gods work So the power whereby He so maketh us is no lesse than creating power much like unto that power whereby in the beginning He made some things of nothing and some things of pre-existing matter but such as was wholly unfit and indisposed for those things to be made of it Gen. 2. 7. 22. considering that in this great and mighty work of God He maketh those who were wholly indisposed to good and averse from it Psal. 81. 11. yea perverse resisters of all motions towards that which is godly and holy Job 21. 14. to be true lovers of it and walkers in its for this much is implyed while he saith we are His workmanship created c. 3. Christ behoved to strike in as Mediator betwixt God and us before we could be made this new workmanship the life which we have by this new creation being purchased by His death 1 Joh. 4. 9. and applied unto us by His power after He is now arisen from death Act. 5. 31. The furniture whereupon the actions of this life are performed coming also from Him Joh 15. -5. for saith he we are His workmanship created in Christ Jesus 4. Believers are made new creatures not to live idlely or to work wickedly but that they may in the whole course of their life make conscience of good works which are not only works of charity or duties of immediate worship but every duty whether of worship Act. 10. -2. or of our callings Act. 9. 36. 39. whether to God or man or to our selves Tit. 2. 12. which is warranted in the Word as lawfull or commanded as necessary Mic. 6. 8. gone about by a man regenerate and in Christ Mat. 7. 17 18. by vertue of influence from the Spirit of Christ Phil. 2. 13. for Gods glory as the main end of the worker 1 Cor. 10. 31. and with due respect had to all necessary circumstances Psal. 1 -3 every duty of that kind so gone about is a good work which Paul saith they were created unto in Christ Jesus even unto good works 5. Though many actions of unregenerate men are materially good and very usefull both for themselves and others Rom. 2. 14. yet no unregenerate man can do any work which is spiritually good and acceptable to God even their good works are but shining sins as being destitute of a great part of these necessary requisites unto a good work mentioned in the former Doctrine for Paul sheweth that a man must be a new creature and Gods workmanship before he can do a good work for we are saith he Gods workmanship created in Christ Jesus unto good works 6. Though good works be not necessary to merit or purchase salvation yet are they necessary unto those who are justified and saved in severall respects not only as they are the necessary fruit and end of regeneration and as they are the way which leadeth to heaven their necessity in both which respects is grounded upon the present Scripture but they are necessary also as evidences of our right to salvation 1 Joh. 3. 14. as a guard to preserve peace with our own consciences 2 Cor. 1. 12. as evidences of our thankfulnesse to God and Christ who hath freely saved us 1 Pet. 2. 9. and for the edification of others Matth. 5. 16. for the Apostle's scope is to prove that as we are not saved by works so that good works are necessary in other respects We are created unto good works which He hath fore-ordained that we should walk in them 7. Christians are like unto those who walk in a journey from one place unto another through a streight and beaten way which lyeth betwixt in so far as they advance from sin Ezek. 18. 31. to heaven Phil. 3. 14. in the way of holinesse and good works for the word rendered to walk whereby he expresseth what should be the daily exercise of a renewed man is a metaphore taken from those who travell in a journey and he maketh the way wherein they walk to be good works which God hath before ordained that we should walk in them 8. The Lord hath prepared and made ready good works as a beaten path wherein His renewed people may walk without any discourageing or perplexing difficulty in so far as He not only hath ordained in His eternall and unchangeable decree that they shall make conscience of good works which seemeth to be mainly meaned by His fore-ordaining of good works here spoken of but He doth also hold forth
understanding c. 2. No mother-wit naturall philosophie or carnall wisdom is a sufficient rule to walk by in a way acceptable to God or to convey us safely through those rocks and snares which are spread for our feet in evil times 1 Cor. 1. 20 21. and 2. 14. It is only the knowledge revealed in His Word which is able to reach this end as containing in it a most perfect rule both of faith and manners 2 Tim. 3. 16 17. for he would have them in order to this end understanding what the will of the Lord is 3. There is that in God's will revealed in Scripture and in no other writings else which is sufficient to make a man compleatly wise unto salvation and to drive away those dark clouds of ignorance and folly which are in the spirit of every man by nature there being no other science or knowledge which can give a through discovery either of our lost estate by nature or of the way of our delivery from it by a Redeemer nor yet of that obedience in its full extent wherein our thankfulnesse for a delivery consisteth for he opposeth those two Be not unwise but understanding what the will of the Lord is 4. As it ought to be a Christian man's study to know the will of God revealed in Scripture So this is a subject which never will be perfectly known there being alwayes some new thing to be learned of it and from it even by those who are greatest proficients in the knowledge of it Psal. 119. 96. and therefore we must be still schollers at this school for Paul setteth forth their studying to know this subject by a word of the present time implying it would be a continued lasting work while he saith understanding what the will of God is Vers. 18. And be not drunk with wine wherein is excesse but be filled with the Spirit IN this verse are other two of those precepts which do belong to all Christians in generall first that they be not drunk with wine where by wine is meaned all drink which maketh drunk set forth in one of its kinds which is most generally known And the Apostle's scope is not to forbid all use of wine seing it may be lawfully used as all other good creatures of God 1 Tim. 4. 4. for health 1 Tim. 5. 23. for satisfying thirst Rom. 12. 20. as also for a Christian and sober chearing up the naturall and vitall spirits upon some singular occasion Joh. 2. 8. Prov. 31. 6. but he condemneth all excessive and inordinate use of wine when more of it is taken than either natural necessity calleth-for or Christian sober recreation and chearfulnesse doth allow and so much as our bodies and spirits are thereby overcharged in some measure lesse or more and so rendered unfit for God's service Luk. 21. 34. even although the use of naturall reason be not taken away by it Isa. 5. 22. This disswasive from drunkennesse is inforced from the sad concomitant and consequence of this sin called here excesse The word signifieth lavish wasting and destruction which wasting destruction is extended elsewhere to the drunkards means Prov. 23. 21. his reputation and credit Hab. 2. 16. his natural strength of body Prov. 23. 29. his wit and judgement Hos. 4. 11. yea and to his soul for ever without repentance 1 Cor. 8. 10. So that this one word hath a comprehensive sum of all those dreadfull consequences which do accompany this one sin Secondly in opposition to their being drunk with wine he exhorteth them to be filled with the Spirit of God to wit by labouring to have the fruits of the Spirit in all goodnesse righteousnesse and truth with joy peace and the comfortable sense of His presence abounding in them in a rich and copious measure Doct. 1. Christians as in all other things so in their eating and drinking must be ruled by the Word and neither by their own appetite Prov. 23 1 2. nor the pleasure of others Hos. 7. 5. for he prescribeth a rule for their drinking Be not drunk with wine saith he 2. So pernicious and perverse is our naturall corruption that those things which God hath given to man for his help and good are perverted by it for bringing about his hurt both in soul and body and outward estate for wine which is given for health and glading the heart of man Psal. 104. 15. is abused to drunkennesse and consequently to God's dishonour and the man 's own prejudice so much is supponed while he saith Be not drunk with wine 3. There is no sin more inconsistent with wise circumspect and conscientious spending of time than the sin of immoderate drinking is Experience sheweth it consumeth time casteth open doors to all wickednesse burieth shame which keepeth many from vice and transformeth a man to a very beast so that he neither knoweth nor careth what he doth it is the mother of strifes and lust driveth to stealing lying swearing and what not for in opposition to the duty of walking circumspectly and redeeming the time he mentioneth this sin of drunkennesse and forbiddeth it And be not drunk with wine saith he 4. Such is the tyrannie of this sin that where it is once given way to it carrieth a man headlongs in the service of it so that he valueth no losse whether of credit means body or soul if he may get his beaâ—tly appetite satisfied for Paul supponeth many were given to this sin though therein was excesse or destruction and losse of all the forementioned good things following upon it while he saith wherein or in which being drunk or in which drunkenness there is excess or losse and destruction 5. Though a gracious person may through infirmity slip into this sin of drunkennesse Gen. 19. 32 33. yet a drunken course of life cannot consist with a mans having the spirit of grace in any plentifull measure seing He is a spirit of temperance chastity and moderation Gal. 5. 23. and not of excesse for the adversative particle but implyeth an opposition betwixt those two drunkennesse and enjoying the presence of the Spirit of God Be not drunk with wine but be filled with the Spirit 6. We ought not to rest upon and content our selves with a small measure of the graces of Gods Spirit but are to endeavour to be filled with them and to have the Spirit of God dwelling richly in us by actuating all our graces Cant. 4. 16. and adding one degree of grace unto another 2 Pet. 3. 18. for he commandeth them not only to have but to be filled with the Spirit 7. What even fleshly sinfull pleasure a man doth find or imagineth to find from any sinfull course the same and much more is to be had in a spirituall and divine manner in the way of grace and particularly a copious plentifull measure of the spirit of grace doth work the like effects spiritually which wine immoderately taken doth bodily It filleth the soul with joy and gladnesse Psal. 4.
10. 16. but also to confirm the grant of them to us if we believe Rom. 4. 11 yea and to exhibit a greater measure of those saving graces unto us upon our right using of them 1 Cor. 11. 24. therefore is it that the thing signified is ascribed unto the sign and seal Now the Apostle doth mention Baptism only and not the Lords Supper either because there is the same reason for both and therefore it was sufficient to expresse the one or because Baptism is the first and leading Sacrament and sealeth up our regeneration and new birth in a peculiar manner Tit. 3. 5. and therefore it is most appositly mentioned here where he speaketh of God's work in bringing sinners out of nature unto the state of grace The second mean and instrument which God maketh use of is the Word to wit the Covenant of Grace revealed in the Gospel and preached by sent Ministers Rom. 10. 15. which the Lord doth blesse for conveying grace to gracelesse sinners and so for sanctifying and cleansing them not by any vertue in the sound syllabs or sentences of this Word but by the effectuall working of His own Spirit Acts 16. 14. whereby He doth accompany His Word when and where He pleaseth Joh. 3. 8. Doct. 1. The love which an husband carrieth unto his wife ought to make it self evident not only in these things which tend to her welbeing in things temporall but also and chiefly in his sincere endeavours to bring about her spiritual and eternall good by labouring to instruct her in the saving knowledge of God in Christ 1 Pet. 3. 7. lovingly to admonish her for her faults Job 2. 10. and to pray with her and for her 1 Pet. 3. -7. for the example of Christs love to His Church which he is to imitate doth teach so much seing He from love gave Himself for the Church that He might sanctifie and cleanse her 2. As Gods Image was lost and forfeited by Adam's fall unto all his posterity so there was not any possible way for our recovering of it except a price and no lesse price than the bloud of Christ had been first payed to provoked justice for it for Christ behoved to give Himself and thereby purchase sanctification for us that so He might sanctifie and cleanse the Church 3. Our dying Lord had an actuall intention in due time to sanctifie and accordingly doth regenerate justifie and sanctifie yea and bring unto glory all those for whom he died and gave Himself a sacrifice and offering unto God for His intentions cannot be frustrated but He must see the travell of His soul Isa. 53. 11. Now that He intended to sanctifie all such is clear For He gave Himself for it that He might sanctifie and cleanse it 4. As all those for whom Christ our Lord did from love give Himself and whom by His death He intended to sanctifie were in themselves polluted and unclean lying in their bloud defiled both with the guilt of sin already committed and with the filthy vilenesse of sin yet indwelling Eph. 2. 1 -3. So such was the fervency of love in Christ to lost sinners and such was the vertue of His merit that no uncleannesse of this kind did make Him loath them or despare of getting them made clean For that He gave Himself for the Church to cleanse it supponeth that they were unclean and yet He loveth them and from love setteth about to cleanse them 5. The stain and blot of sin both in its filth and guilt hath so much sunk down in and polluted the whole man in soul and body that no liquor under heaven can wash it out or cleanse the soul from it but only the washing cleansing vertue of Christs most precious bloud For He gave Himself for the Church that He might cleanse it 6. This precious liquor of Christs bloud did not cleanse and sanctifie all those for whom He gave Himself so soon as it was shed upon the crosse no there neither was nor can be any cleansing of any by the bloud of Christ untill it be effectually applied unto the filthy soul for he mentioneth the Word and Sacraments as the means whereby Christ applieth the vertue of His death and ascribeth therefore this effect of cleansing unto them He gave Himself that He might cleanse it by the washing of water by the word 7. As this work and duty of applying the cleansing vertue of Christs death by a lively faith Act. 15. 9. is of all the other most difficult So the goodnesse of God hath provided many means by the help whereof we may be carried on towards it the chief whereof are the Word preached and the Sacraments administrated the former containing the charter or grant of Christ and of all His benefits from God unto every one who will receive Him Job 3. 16. The latter being the great seal of heaven annexed to this grant Rom. 4. 11. that thereby we may be more and more confirmed in the faith of it for His providing these means doth point at both the difficultie of applying Christ and his care to have us brought up to it That He might cleanse it by the washing of water and by the word 8. The Spirit of God prescribeth means unto Himself by which He bringeth about the work of grace in gracelesse sinners not to ty Himself absolutely and in all cases to such means but that we may be tyed to depend on Him in the use of them His ordinary way being to convey grace by these for though He may sanctifie some from the womb before they hear the Word or receive any Sacrament Jer. 1. 5. yet He holdeth these forth as the ordinary means by which He cleanseth even the washing of water by the word Vers. 27. That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish HEre is the second end of Christs giving Himself for His Church as also of His sanctifying it which end is not attained untill the life to come for besides that he hath spoken of the Churches state of grace ver 26 the words here used are so comprehensive and large that they cannot be well understood to have their full accomplishment untill Believers be brought by Christ unto that full perfection in grace which shall be attained in glory Which state of perfection is here set forth by that most perfect union and conjunction which the Church shall have with Christ being presented to Him as the Bride to the Bridegroom for the through accomplishing of the marriage by vertue of which most perfect union the Church shall be glorious that is perfectly holy and happy as he after explaineth shewing all evil whether of sin or misery shall be removed even the least spot of sin or wrinkle through old age or misery not excepted and that all contrary good shall be bestowed both perfect holinesse and happinesse in such a measure that
A BRIEF EXPOSITION OF THE EPISTLES of Paul TO THE GALATIANS AND EPHESIANS BY JAMES FERGUSSON Minister at Kilwinning Isa. 28. 10. For precept must be upon precept precept upon precept line upon line line upon line here a little and there a little Col. 3. 16. Let the Word of Christ dwell in you richly in all wisdom teaching and admonishing one another c. LONDON Printed for the Company of STATIONERS Anno Dom. 1659. To the Right Honourable and noble Lords Alexander Earl of Eglintoun c. AND Hugh Lord Montgomery his Son And to the Right Honourable noble Lady The Lady Mary Lesley Lady Montgomery RIGHT HONOURABLE IT is decreed in Heaven That we must through much tribulation enter the Kingdom of God Act. 14. -22. God only wise hath so resolved that by means of sanctified trouble the Heirs of glory may be weaned from earth and learn to place their chief contentment and happinesse not upon their enjoyments below which are uncertain empty and perishing but upon things above an inheritance incorruptible undefiled and that fadeth not away reserved in Heaven for them How hard were it to make even those who are born of God long to be dissolved and bid adieu to all their sublunary contentments except the Lord in mercy did place a prick in every one of those roses and make their most promising earthly comforts within a little to prove as streams of brooks that passe away Job 6. 15 And how should this conciliate love to a sad and suffering lot and make the Lord's People who are strangers and pilgrims delight in the way which leadeth to such an home as Heaven is It is indeed our unacquaintance with Scripture and with what the Word of Truth holdeth forth to be the mind of God while He scourgeth every son whom He receiveth which doth occasion so much proud rising of spirit or base dejectedness of mind when the Lord doth not carve us out such a satisfying lot in all things as we would How often do we mistake our way and little lesse than quarrel with God only because He hedgeth us in with thorns of affliction that we cannot find out our lovers and therefore that man is truly blessed whom the Lord doth not only chastise but also instruct out of His Law Ps. 94. 12. and thereby make him understand and hear the voice of the rod and of Him who hath appointed it Mica 6. 9. And herein indeed the Lord doth greatly manifest His marvellous loving kindnesse and in wrath remembreth mercy that He joyneth instruction with correction and doth furnish His afflicted People with abundant means by which they may take up the mind of God for good unto them under His saddest dispensations even that the fruit of affliction is to take away their sin Isa. 27. 9 that He doth punish them seven times more and yet seven times more untill their uncircumcised hearts be humbled and they accept of the punishment of their iniquity Levit. 26. 24 28 41. that though He visit their transgression with the rod and their iniquity with stripes Nevertheless His loving kindnesse will He not utterly take from him Psal. 89. 32 33. and that when they are judged they are chastened of the Lord that they should not be condemned with the world 1 Cor. 11. 32. All this and much more to this purpose hath the Lord made known by His Word and doth daily inculcate and make more and more known by His sent Ministers who according to their Commission do open up and apply the rich treasure of holy Scripture unto the Lords People of their charge And as if all this were not sufficient He hath besides stirred up the spirits of many of His Servants in every age to 〈…〉 mit their Labours upon Scripture unto writing for the more publick use of the Church of God not only in the present but also the succeeding generations As for my self I ingenuously professe that being conscious of mine own weaknesse I did much incline to rest satisfied with expressing my Commission by word only in preaching to and conferring with my Flock and those of my charge But being earnestly requested and in a manner commanded by some Reverend Brethren whom I honour and reverence in the Lord to draw up briefly in writ a plain Analysis a short and sound Exposition of and the chief Observations grounded upon such Scriptures as I had either largely preached upon or more briefly opened-up to the Lords People of my charge I shewed them some of my weak endeavours of that kind to be disposed upon at their pleasure which when they were pleased to publish and to call for more work of the same nature expressing their confidence that what I had already done was acceptable to all that love the Truth and would be edifying to the present and after-ages and being thereunto also encouraged by diverse faithfull and understanding persons I have in obedience to their desires given-out this other Piece to be disposed of by them as they should see good And seing they have advised the publishing of it To whom could I with more confidence and conscience of duty dedicate these my mean labours than to your Honours considering that God hath appointed me to watch for your souls as one who must g 〈…〉 n account and that your Honours have endeavoured for your parts to encourage me to go about all the parts of my Ministery with joy and not with grief My Lords when I called to remembrance how long each of you was detained these years by-past from enjoying the benefit of my publick Ministery by your necessitated abode elsewhere I thought the best way to give you an account and to make you reap some fruit of my labours in your absence was to present these my weak endeavours to your Honours and what you have heard from me upon these Scriptures in publick when you were permitted to be my hearers I hope this little piece shall conduce to bring it to your remembrance and the Lord Himself convey it into your hearts there to remain to make your Honours more and more wise to salvation that in the day of the Lord Jesus ye may be matter of joy and a crown of rejoycing to those who have laboured among you and spoken the Word of God unto you And for you Madam who hath had liberty to be my hearer more frequently and constantly than my noble Lords as I trust your Honour will observe there is a good harmony betwixt that which I taught in the Congregation and which I now publish to the world and that this little piece shall according to your usuall diligence in searching Scripture and in keeping fellowship with God in the practice of all commanded duties be improved by your Honour for your further edification and encouragment to walk worthy of the Lord unto all well-pleasing So when I consider how refreshfull it hath been often unto me to behold your sweet submission under the Lord's hand your truly
bitter and implacable persecutors as having some respect to conscience in other things and being acted in this from the principles of a deluded conscience Joh. 16. 2. which of all other ties doth most strictly bind and most effectually drive forward to fulfill its dictates especially in things of religious concernment Act. 13. 50. for Paul who profited in the Jews Religion above his equals and was exceedingly zealous did persecute the Church 9. The life and way of some who are engaged in a false Religion may be so blamelesse and according to the dictates of their deluded conscience so strict as that it may be a copie unto those who professe the true Religion and a reproof to many such for their palpable negligence so was Paul's way while he was a Pharisee even such as may serve for a copie unto Christians to walk by in several things as first to be active in spreading the true Religion in our places and stations and bearing down of contrary Errors as he was in persecuting the Christian Church because it was opposite to the Jewish Religion professed by him Secondly that what we do in Religion or for God we do it not negligently but with all our might Eccl. 9. 10. and to the uttermost of what our power can reach as he did persecute the Church not lazily but above measure or extreamly Thirdly that we labour to profit advance and grow in Religion both as to the knowledge of Truth contained in it Heb. 6. 1. and practise according to those Truths 2 Pet. 1. 5. as he profited in the Jewish Religion Fourthly that in the matter of growth there be an holy emulation and strife with others that we may outstrip them as he profited above many of his equalâ— Fiftly that we be zealous for our Religion as having love to it and to the honouring of God whether by our selves or others according to it Act. 15. 3. together with grief and anger when God is dishonoured and Religion wronged Joh. 2. 15 16 17. as Paul was zealous of the Traditions of his fathers for zeal hath in it a mixture of love and anger Doct. 10. As love to the honour of God may engage a man sometimes to speak to his own commendation So there would be that modesty and sobriety of spirit as it may appear he doth not speak from arrogancy or pride and that he seeketh not his own commendation in speaking for Paul commendeth his own diligence and abilities that thereby he may commend Free-grace which delivered him out of that state but with great modesty for he saith not he profited more than all but more than many and not more than his superiours but more than his equals to wit for time and age and those not in all the world but of his own nation 11. As our affections of joy love hatred anger and grief are by nature so corrupt Eph. 2. 3. that even the choicest of them if they be not brought in subjection to the Word by the Spirit of God will lay forth themselves rather upon forbidden and unlawfull objects than that which is warrantable and commanded by the Lord So our zeal and fervency of spirit in particular will bend it self more toward the maintenance of Error than of Truth for Error is the birth of our own invention Gal. 5. 20. and hath the rise from some unmortified lust within which it doth gratifie 2 Tim. 4. 3. so is not Truth Thus Paul sheweth that his zeal tended more to maintain that part of the Jewish Religion which was unwarrantable to wit the unwritten Traditions than all the rest of it And was much more zealous of the Traditions of my fathers saith he Vers. 15. But when it pleased God who separated me from my mothers womb and called me by his grace 16. To reveal his Son in me that I might preach Him among the Heathen immediately I conferred not with flesh and bloud 17. Neither went I up to Jerusalem to them which were Apostles before me but I went into Arabia and returned again unto Damoscus HEre is a second Evidence of the truth of what he formerly asserted ver 11. and 12. to wit that as God in His providence had been making way both in Paul's birth and education for that which He had purposed to imploy him in so when it pleased God at the time of his gracious and effectual calling ver 15. to make Christ and the doctrine of Redemption by Christ known unto him by extraordinary and immediate revelation Act. 9. 4. that as an Apostle immediately called by God ver 1. he might publish the knowledge of Christ among the Gentiles he was so much perswaded of his immediate Call from God that he did not debate the matter neither with himself nor others who might have disswaded him from giving obedience to it ver 16 but immediately went about the discharging of his Apostolick Office not without great hazard and pains to himself in Arabia and Damascus without so much as once visiting any of the Apostles ver 17. far lesse went he to be instructed in the knowledge of the Gospel by them or to receive Ordination unto the Ministerial Office from them as his adversaries did falsly alleage of him the falshood whereof he is here making evident From Vers. 15. Learn 1. Such is the power of God's good pleasure whereby He doth whatsoever He willeth in Heaven and Earth Ps. 135. 6. that the will of man though never so deeply engaged in the course of sin and wickednesse cannot resist it but most willingly doth yeeld unto it whenever the Lord thinketh fit to let forth that His good pleasure in its gracious and powerfull effects of drawing a sinner out of Nature to the state of Grace as it appeareth from the adversative particle But whereby the Apostle opposeth Gods pleasure to his own former weaknesse as prevailing over it But when it pleased God c. 2. The fountain-cause of man's salvation and of all things tending to it especially of his effectual calling and of that whereby he is made first to differ from another is God's good-pleasure and nothing present Eph. 2. 1. or foreseen to be Rom. 9. 11. in the person who is called for the Apostle ascribeth all of that kind in himself to the pleasure of God But when it pleased God to reveal His Son in me 3. The disposing of events or of things which shall fall out together with the time when they shall fall out are wholly ordered by God's will and pleasure for this pleasure of His circumscribeth even the time of Paul's calling But when it pleased God then and neither sooner nor later was Christ revealed to him 4. The Lord by His working in us and particular acts of providence towards us is often making way for some hid design and purpose of His about us which for the time we are ignorant of but when it appeareth by the event a wonderfull contexture of providences making way for it and
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
by Ecclesiastick-censures be not unlawful nor a tyranny over the consciences of men constraining by Civil-censures must be lawful also now that men may be compelled by the former as said is is here supposed while he saith Neither Titus was compelled to be circumcised Vers. 4. And that because of false brethren unawares brought in who came in privily to spy out our liberty which we have in Christ Jesus that they might bring us into bondage 5. To whom we gave place by subjection no not for an hour that the truth of the Gospel might continue with you HE giveth the reason why Titus was not compelled to be circumcised to wit because some called here false brethren as having been urgers of the necessity of Circumcision and of the other Levitical Ordinances and were brought in to be members of the Church at Jerusalem by fraud and through reason of their large pretences to piety whereby they covered their heretical spirits for the time for so much doth the word rendred unawares brought in hold forth these men I say had secretly conveyed themselves to that meeting which Paul had with the other Apostles and this of purpose to try if Paul would stand to the defence of that liberty from the Ceremonial Law before the Apostles which he had preached among the Gentiles as a part of Christ's purchase which if he had not done but ceded to them in that one particular of circumcising Titus then they would have triumphed over Paul among the Gentiles as if he had recanted before the Apostles and so would have endeavoured to bring back the Apostles Gentiles and the whole Church to the bondage of the Ceremonial Law ver 4. Therefore was it that neither Paul nor the other Apostles would yeeld to the importunate desire of these false brethren no not for an hour that is in using of Circumcision but that once and that because this had been to subject the Apostles and their Doctrine in the Truth controverted to their adversaries which the Apostles did resolutely withstand that so the Doctrine of the Gospel might remain sincere and uncorrupt among the Churches of Christ and particularly among the Galatians ver 5. From Vers. 4. Learn 1. Though the Ceremonial Law of Moses was abolished by Christ's coming in the flesh See upon vek 3. doct 2. Yet the use and practice thereof was not in it self sinfull but indifferent for a time chiefly to the Jews and in some points at least the Lord from respect to that which was once His own Ordinance and from condescendence to the weaknesse of the Jews who being educated in the practice of these Levitical Ordinances could not be so soon convinced of their being laid aside did proceed slowly to the total abrogation of them removing first the tye of necessity through vertue of a divine precept whereby they were obliged to observe them and leaving for a time the practice lawfull and indifferent until the Doctrine of the Gospel and freedom from that yoke by Jesus Christ might be sufficiently cleared the term whereof is affixed for the most part to be the destruction of Jerusalem both of City and Temple by the Romans whereby the most obstinate in it considering that Christ had now suffered might have been convinced that an end was put to the Jewish Policy both Civil and Ecclesiastick by God after which time the use of the Ceremonial Law was not only dead and unprofitable but also deadly and damnable thus the Apostles did not compel Titus to be circumcised not as if the use of Circumcision had been at that time simply and in it self unlawfull and sinfull for Paul himself did circumcise Timothy upon grave and weighty considerations much about and probably after that time Act. 16. 3. but because that false brethren then present would have made bad use of their doing otherwise to the prejudice of the Gospel And that because of false brethren c. 2. Though the practice of the Ceremonial Law was for that time a thing in it self indifferent Yet which also holds of all other things in their own nature indifferent 1 Cor. 8. 9 10 c. it might not alwayes and upon all occasions lawfully and without sin be practised but the practice thereof was to be ruled according to charity and prudence So that in the case of giving scandal by the neglect thereof to the weak and infirm it was to be practised as Paul did Act. 16. 3. but in case of hardening the obstinate and confirming them in their opinion of its necessity to Salvation and thereby giving the adversaries of Truth advantage against the Truth by the practice thereof it was to be foreborn for the Apostles here did not circumcise Titus because of false brethren brought in unawares who would have taken advantage from the practice of the Apostles if they had circumcised him to bring the Church of Christ again into bondage 3. It hath been the Churches lot in all times and all places to have a mixture of wheat and tares regenerate and unregenerate godly and profane in it even the Church which was planted and governed by the Apostles themselves had false brethren for saith Paul Because of false brethren unawares brought in 4. Heretical spirits not only can but usually do so far dissemble their Errors 2 Pet. 〈◊〉 1 and pretend so much to piety thereby to gain respect and credit 2 Tim. 3. 5. that the most quick-sighted of men will readily be deceived by them taking them for the just contrary of that which they really are until they find an opportune time to discover themselves Thus those false brethren were brought in unawares to wit to the Church at Jerusalem they carried the matter so handsomly what by dissembling their Errors what by their pretences to Piety that the Apostles themselves acting as ordinary Ministers in the admission of Church-members Act. 6. 3 c. could see nothing for which to stumble at them or reject them 5. Heretical spirits are most active vigilant and so effronted as to ingyre themselves upon the most private Societies and Fellowships of others if their presence may contribute any thing to advance their pernicious Errors Thus those false brethren do intrude themselves upon that meeting which Paul had with the other Apostles though it was but of few and private ver 2. Who came in privately to spy out our liberty 6. It is too too usual for many to frequent the meetings of God's People and Servants not that they may be edified from them but that they may find occasion to carp at what they hear and make bad use of it to the prejudice of Christ's Servants and to their own further confirmation in a sinful course who carry about their own judgment with them they come to ensnare others and the Word of the Lord proveth a snare unto them Ezek. 14. 4. Thus those false brethren came in privately to spy out their liberty resolving whatever had been done they should have ground from
to Paul who had the Gospel of the Uncircumcision committed to him which was a Charge extending almost to all the universal World 5. While there is a question here of dignity anent the Apostles James is first named before Peter as being of eminent Authority among the Apostles who was President at the Council of Jerusalem for he spake last and concluded all Act. 15. 13 c. to whom Paul did betake himself and with whom all the Elders did conveen in a matter of great concernment and not with Peter Act. 21. 18. so that James hath rather been supream than Peter at least it followeth the first naming of Peter in other places Mat. 10. 2. Mark 3. 16. is no sufficient ground whereon to build his supremacy And when James Cephas and John 6. Peter was at this time at Jerusalem and without doubt had not yet seen Rome seventeen years at least after Christ's Resurrection ver 1. compared with chap. 1. ver 18. Yea neither was he at Rome a long time after this when Paul was there a prisoner Col. 4. 11. 2 Tim. 4. 16. How then could he have sitten Bishop at Rome twenty five years before his death as is alleaged for one main ground upon which the Popes succession to Peter as universal Bishop over the whole World is founded And when James Cephas and John perceived 7. There is here a solemn and mutual agreement that Paul and not Peter should be the Apostle of the Gentiles and therefore How could Peter have been twenty five years Bishop at Rome except he had violated his solemn paction confirmed by giving his hand which were most absurd once to mention They gave the right hands of fellowship that we should go unto the Heathen Doct. 2. The more we wait upon God for His Call and Direction to our Undertaking we have ground to expect that the more of successe and of a blessing will accompany them for Paul who did not undertake this journey to Jerusalem without the Call of God ver 2. hath all things succeeding with him according to his hearts wish so that not only the Apostles did not condemn the Doctrine preached by him ver 6. but on the contrary gave him their approbation acknowledging him for their Colleague and fellow-Apostle whereby the mouthes of his adversaries might have been fully stopped But contrariwise they gave to me and Barnabas the right hands of fellowship for so are the words to be constructed all that which interveeneth being the reason which moved James Peter and John to do what they did Doct. 3. The Note which ariseth from dividing of the Charge of Jews and Gentiles betwixt Peter and Paul is at large Col. 1. 25. doct 3. Doct. 4. The Office of preaching the Gospel is a special Trust whereby a rich treasure of saving Truths 2 Cor. 4. 7. is concredited to weak men who must be answerable to God how they keep maintain and dispense that Treasure for the good of souls hence he saith the Gospel was committed or as a rich Treasure intrusted to him The Gospel of the Uncircumcision was committed unto me 5. It is not the pains of Ministers Isa. 49. 4. or any vertue which is in the Word preached as of it self 1 Cor. 1. 18. from whence the successe of the Ministry among a People floweth but from the effectual working of the Spirit of God whereby He effectually worketh that which the Word doth presse upon us 1 Cor. 3. 6. for Paul ascribeth the successe both of his own and Peter's Ministry to this He that wrought effectually in Peter the same was mighty in me 6. The power with which the Lord accompanieth His Word towards those whom he intendeth to convert by it is most efficacious and such as cannot be resisted but breaketh through and taketh away whatever doth oppose it He that wrought effectually the word signifieth to work with pith and energy and frequently it signifieth to work with irresistible efficacy 7. Where a Ministers pains are much blessed of God for the turning of many souls to God and where a man is endued with gifts and parts for the Ministerial Calling it is a real testimony and speaking-evidence of that man's calling from God for from this do they gather that the Gospel of Uncircumcision was committed to Paul because his Ministry was powerfull among the Gentiles and endued with gifts fitting him every way for the Apostolick Office for saith he the same was mighty in me towards the Gentiles and they perceived the Grace which was given unto me 8. It is the duty of Ministers as pillars to uphold the Truth by their doctrine prayers graces and parts Isa. 62. 6 7. 2 Tim. 2. 2. to be constant in Truth against all contrary blasts Mat. 11. 7. to adorn the Truth by good example of an holy life whereby they ought to shine before others Mat. 5. 16. 1 Tim. 4. 12. for as James Cephas and John were accompted pillars so they and all faithful Ministers are really such and Paul doth here indirectly tax the common opinion whereby that name was appropriate only to those three which did belong also to others Hence it is also that the Church Militant in respect of the Ministry of the Word chiefly is called the pillar and ground of Truth 1 Tim. 3. -15. And when James Cephas and John who seemed to be pillars 9. Whom God doth call to the undergoing of any imployment and chiefly whom He calleth to the Ministry those he fitteth with gifts and abilities suitable for that imployment in some measure whether lesser or greater Mat. 25. 15. for James Cephas and John did not acknowledge Paul to be an Apostle called by God but upon their perceiving that Grace or gifts both ordinary and extraordinary were bestowed upon him They saw that the Gospel of Uncircumcision was committed unto me when they perceived the Grace that was given to me 10. We ought not to withhold our approbation especially when it is craved from that which by evident signs and reasons we perceive to be approved of by God although there be many who disapprove it and though the giving of our approbation to it may disoblige those who otherwise pretend much friendship to us for those three Apostles perceiving by most convincing evidences that God had called Paul to be an Apostle they acknowledge him for such though those who did cry them much up as pillars and what not did no doubt oppose their so doing as tending evidently to the disadvantage of their cause They gave to me and Barnabas the right hands of fellowship Vers. 10. Only they would that we should remember the poor the same which I also was forward to do THe third thing in the event of that Meeting which did also evidence that Paul and the other Apostles did part good friends and in all things one among themselves was That the other Apostles did earnestly recommend to Paul and Barnabas the collecting of some charity among the Churches of the
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
nature 5. As the power of God is engaged to give a being and subsistance unto every thing contained within the compasse of a Promise Isa. 46. 11. So it doth accordingly perform even when all ordinary means and second causes do fail and become uselesse for bringing about the thing promised for a promise being made to Abraham that Sarah should have a childe she conceiveth and beareth Isaac not after the flesh or according to the ordinary course of nature but through vertue of that Promise But he of the free-woman was by promise saith he Vers. 24. Which things are an Allegorie for these are the two Covenants the one from the mount Sinai which gendreth to bondage which is Agar 25. For this Agar is mount Sinai in Arabia and answereth to Jerusalem which now is and is in bondage with her children IN the third place the Apostle expoundeth the mystery which was lurking under and prefigured by the former history In order to which he sheweth that those things or the Scripture presently cited is an Allegorie that is besides the literal historical sense of the words God intended that the purpose contained in them should shadow forth the state of His Church in the following particulars So that Abrahams two Wives did represent the two Covenants to wit the old Covenant or the Covenant of Grace under the old Administration Heb. 8. 7. which Covenant was greatly mistaken and did degenerate unto a plain Covenant of Works in the sense of many who did adhere unto it 2. The new Covenant or the Covenant of Grace under the new Administration Heb. 8. 8. The first of which Covenants he sheweth was prefigured by Agar the bond-woman and he describeth it 1. from the place where it was first given to wit upon mount Sinai 2. From the like effect produced by it with that of Agar to wit that as Hagar so this Covenant especially as it was generally mistaken for a Covenant of Works did beget children unto bondage that is they who adhered to that Covenant so taken were not thereby freed from their bondage to sin Satan and God's wrath chap. 3. 10. and were of a servile mercenary disposition as doing whatever they did in God's service not from love but slavish fear and of purpose to merit Heaven by their good works Mark 10. 17. This is ver 24. And having as it were in a parenthesis shewen the fitnesse of the former resemblance because mount Sinai where the old Covenant was first delivered is also in God's providence called Agar by the Arabians he describeth this Covenant thirdly from those who in the time of the Apostles did tenaciously adhere to it by shewing that the earthly Jerusalem or the Jewish Church not as she was in her best times but in that present age did answer that is as the Original doth bear was in the same rank or did keep a kind of harmony and concord with that Covenant because that Church and the members thereof called here her children did remain in a servile condition which he shewed before was the fruit of adhering unto this Covenant as it was now adulterated and corrupted ver 25. Now though the Spirit of God maketh use of the history of Abraham's having two wives to set forth a spiritual mystery not condemning his fact yet this doth not justifie his polygamy no more than injustice in stewards is justified by the parable Luke 16. 1. it being sufficient that the Word of God doth condemn polygamy elsewhere Mà l 2. 15. and Mat. 19. 4 5 6. Doct. 1. Though there be only one genuine sense and meaning of every place of Scripture which is sometimes expressed in proper Gen. 1. 1. sometimes in figurative and borrowed speeches Luke 13. 32. otherwise if Scripture had moe meanings than one it should be ambiguous and doubtsom yet this hindereth not but that the sense of Scripture may be somtimes not simple but composed so that there is one thing signified immediately by the words and another thing immediately by the purpose comprehended in the words and but mediately by the words themselves as it is in types and allegories for this history did immediatly set forth the state of Abraham's family and the state of Abraham's family did shadow forth the state of God's Church in the particulars afore-mentioned Which things are an Allegory saith he 2. Though the Spirit of God speaking in Scripture giveth us expresse warrant to expound some places of Scripture as holding forth by way of type or allegory some further purpose than what the words do either in their proper or usual acception bear yet it doth not follow hence that we may without such warrant expound other Scriptures after the same manner or hold forth our witty inventions of that kind as a part of the meaning intended by the Spirit of God in those Scriptures for the Spirit of God expresly sheweth that this Scripture or those things are an Allegory 3. It is a very usual way of speaking in Scripture whereby the name of the thing signified is given to that which doth only signifie and represent that thing So is it in the words of the institution of the Lord's Supper Mark 14. -22. and so is it here where the Apostle speaking of Abraham's two wives saith Those are the two Covenants not that they were essentially such but because they did represent and prefigure them 4. Though the Covenant of Grace entred by God with sinners in Christ hath been but one for substance in all ages of the Church Heb. 13. 8. yet there hath been divers wayes of administrating it one especially under the Old Testament and another under the New hence is it that this one Covenant is held forth as differing from it self and as if it were not one but two for those are the two Covenants saith he 5. The Covenant of Grace as it was dispensed under the Old Testament because the Law and the curse of the Law was then much pressed and the grace contained therein but darkly propounded was therefore generally looked upon as a Covenant of Works and the most part did so rely upon it and expect life from it 〈◊〉 for the Apostle speaketh of the Covenant made on Sinai in this sense while he saith it did gender unto bondage to wit as it was mistaken for a Covenant of Works and how it is said in that sense to gender unto bondage is cleared in the Exposition The one from the mount Sinai which gendreth unto bondage 6. Hagar Sarah's bond-maid did fitly represent and prefigure the Covenant of Grace as it was delivered upon mount Sinai not only for the reasons contained in the Text but also because as Hagar was once a second wife to Abraham and Ishmael her son for a while Abraham's presumed heir Gen. 17. 18. yet after she began to contest with her mistris Sarah Gen. 16. 4. and her son to persecute Isaac the childe of promise both mother and son were cast out of Abraham's family and deprived
his country-men and others for his sincere preaching of the Gospel without any mixture of Jewish Ceremonies 2 Cor. 11. 24 the marks skars or prints whereof which were yet visible and to be seen in his body did sufficiently witnesse and seal the truth of his Doctrine and especially did abundantly refute that former calumny for if he had preached Circumcision he should not have been so persecuted chap. 5. 11. and hereby also he opposeth his own practice and courage to the pusillanimity of his adversaries and their base desire of eschewing a crosse for the speaking of truth ver -12. Doct. 1. Though it be the duty of Ministers to contend for Truth against Error Jude v. -3. and to wipe off that disgrace which adversaries intend by unjust imputations and calumnies to fasten on their persons Rom. 3. 8. yet the spending of much time in those eristick debates may create no small trouble and heart-breaking vexation to their spirits as diverting them exceedingly from that far sweeter and in some respects far more profitable work both to themselves and others even of preaching the positive and practicall Truths of the Gospel unto their hearers and of feeding by meditation upon those Truths themselves for Paul speaking of their contradiction to Truth and calumnies against his person saith From hence forth let no man trouble me importing his wrestling with those did by way of unpleasant diversion trouble him and so as they consumed his strength for so much doth the word rendred trouble signifie 2. When the mouthes of hereticks and slanderers cannot be stopped with reason and fair perswasions but rather they prove more insolent it is the duty of those who have authority wisely to make use of it for putting them to silence for so doth Paul having used abundance of reasons and perswasions already by his Apostolick Authority command From henceforth let no man trouble me 3. As it is the lot of Christ's most eminent Servants to meet with base and disgracefull usage from raging persecuters as if they were the basest of slaves malefactors and the verie off-scourings of men So whatever hard measure His Servants do receive from such the Lord Christ will look on it as done to Himself He will own their sufferings wounds and akars of those wounds as His own and alloweth His suffering Martyrs to look so upon them also that because they are inflicted for the profession of His Name 1 Pet. 4. 14. and because of that strict union which is betwixt Christ and Believers whereby He and they are only one mystical Christ Eph. 1. 23. for Paul had received stripes and wounds the marks whereof did afterwards remain in his flesh the word signifieth the prints and marks of such stripes as slaves and malefactors used to be beaten with and those he calleth the marks of Christ I bear in my body the marks of the Lord Jesus 4. Though men of this world do but judge basely of those who suffer for Christ and of their sufferings together with the prints and memorials of their sufferings as they do judge of the stripes and skars of those who are justly beaten for their faults Act. 24. 5. yet the person who hath suffered will not be ashamed of but rather in a holy manner will glory in the very prints and marks of those stripes and wounds which he hath received for the name of Christ yea it is the duty of all to think the more honourably of that person seing those are the marks of Christ for Paul doth in a manner boast of those his marks which were imprinted by his persecuters of purpose to disgrace him I do bear in my body the marks of the Lord Jesus 5. Though wicked hereticks may suffer much before they renounce their erroneous opinions So that a man's suffering for his opinion will not presently prove his opinion to be truth yet when other strong arguments from Scripture and Reason are already made use of by a Preacher to confirm the truth of his Doctrine this may adde weight to all his other arguments and argue his sincererity and uprightnesse in the defence of his Doctrine even that with courage and constancy and that frequently he hath sealed the truth of it by his sufferings for the Apostle having already spoken sufficiently in reason for the defence of his Doctrine against his adversaries doth now make mention of his sufferings for the Truth as an additional argument to stop the mouths of those who did oppose his Doctrine and question his sincerity in the defence of it From henceforth let no man trouble me saith he for I bear in my body the marks of the Lord Jesus Vers. 18. Brethren the grace of our Lord Jesus Christ be with your spirit Amen FOurthly the Apostle concludeth the Epistle with his ordinary farewell-wish wherein having designed them by the name of Brethren he wisheth that God's grace and favour with all spiritual benefits flowing from it and purchased and conveyed to them through Jesus Christ therefore called the grace of Jesus Christ might reside both in the effects and sense of it in their spirits and whole soul and affixeth his Amen as an evidence of fervency and confidence in his wish and as a confirmation of the whole Doctrine delivered by him in this Epistle Besides what is already observed upon the like farewell-wish in the close of the Epistles to the Philippians and Colossians Hence Learn 1. The more of prejudice a Minister doth apprehend to be in a people or person against himself and his doctrine he ought to endeavour the more by affectionate insinuations and by frequent and seasonable reiterating of loving compellations the rooting out of those prejudices for besides all the insinuations which he hath used towards and lovely compellations which he hath given to those Galatians so much possessed with prejudice against him chap. 4. 16. he designeth them by the name of Brethren in his farewell-wish which he doth to no other Church except to that of Corinth 2 Cor. 13. 11. who at that time had deep prejudice against him also Brethren the grace of our Lord Jesus Christ. 2. The main thing in people for which Ministers ought to care and which should be most adverted unto by people themselves is the spirit and inward man as that for which God doth mainly call Prov. 23. 26. and being keeped right will command the outward man and keep it right also Prov. 4. 23. and without the concurrence whereof all that is done in the service of God is nothing but detestable hypocrisie Mat. 15. 8. for the Apostle wisheth the grace of God to be with their spirits by seating it self there that it may command the body and all the members thereof from thence The grace of our Lord Jesus Christ be with your spirit saith he FINIS A brief Exposition of the Epistle of Paul to the Ephesians The ARGUMENT PAul having planted a famous Church at Ephesus Act. 19. 1 10 c a prime City
And therefore is He called the Spirit of Faith 2 Cor. 4. 13 yet upon the actual exercising of the grace of Faith the Spirit of God doth more fully manifest Himself to be dwelling in Believers by His carrying-on the work of sanctification in them for their greater comfort and further strengthning of their faith for saith he After ye believed ye were sealed with that holy Spirit 3. Whoever have rightly closed with the Gospel and Christ in the Gospel by believing will have the grace of sanctification and holinesse of life following upon their so doing as also sometimes some measure of joy peace and sensible comfort for as I cleared by the seal is meaned those graces And after ye believed ye were sealed saith he 4. Even real Believers have need of confirmation and sealing as being oftimes exercised and tossed with several doubts and scruples both concerning the truth of the Gospel and promise in general Mark 9. 24. and the reality of their own closing with and interest in the Promise Psal. 88. 14. for therefore is it that after those Ephesians had believed they were sealed hereby to evidence the truth of the Gospel and the sincerity of their believing the Gospel After ye believed ye were sealed 5. The Lord hath provided and accordingly doth bestow sufficient means upon Believers whereby all their fore-mentioned doubts may be solved and they abundantly satisfied for besides the writing of the Promise upon their hearts and the outward seals of the Covenant of Grace or Sacraments which are visibly dispensed by Christ's Ministers there is an inward seal to wit the saving Graces of God's Spirit together with growth and increase in those imprinted by the Spirit of God upon the hearts of Believers in order to their confirmation although they sometimes cannot perfectly discern nor exactly take up the draughts and lineaments of it After ye believed ye were sealed 6. The saving graces of God's Spirit wrought in a Believer and exercised by him in all sorts of holy duties and especially growth in grace is a most convincing evidence not only that the Word of the Gospel by which holinesse is wrought is the undoubted Truth of God for this is the witnesse by water spoken of 1 Joh. 5. 8. there being no other thing but the Truth of God able to produce such strange and supernatural effects as those but also it serveth to evidence the reality of the man's interest in the promise and of his right to the heavenly inheritance in whom those saving graces and the fruits of holinesse are seing holinesse of life is the inseparable effect of saving faith and interest in the promise Act. 15. 9. for by the Seal is meaned mainly the graces of sanctification and as was shewn they get that name because as Seals do confirm publick Writs and make them appear to be authentick so the saving and sanctifying graces of the Spirit do confirm to those in whom they are the Truth of the Gospel and the sincerity of their faith in Christ In whom after ye believed ye were sealed 7. Our doubts and scruples whether concerning the truth of the Promise in general or our own particular interest in the Promise ought not in reason make us suspend our believing in Christ and the Promise untill we first be sealed and sanctified and so receive sufficient confirmation but on the contrary we are first to set our Seal to God's Truth by believing and venturing our salvation upon it and then we may expect next to have God setting His Seal upon our heart in order to our confirmation for that is the order here set down In whom after ye believed ye were sealed 8. The sanctifying of our natures and adorning of our hearts with saving graces together with any confirmation in the truth of the Promise or of particular interest in the Promise which Believers receive from these is the work of God's Spirit only for it is ascribed to Him here and with relation thereto He is called the holy Spirit not only because He is essentially holy and very holinesse it self but also the author of sanctification and of all saving graces in Believers Gal. 5. 22. and the Spirit of promise not only because He was promised to be abundantly poured-out upon Believers under the New Testament Act. 2. 16. but also His office is to seal and confirm by His gracious operations the Promises of the Gospel to Believers Rom. 8. 16. Ye were sealed saith he with the holy Spirit From that use for which the holy Spirit with his saving graces was bestowed upon them Learn 1. As the Spirit of God is a person subsisting and not a created gift or grace so this holy Spirit doth not only bestow His gifts and graces upon Believers but also cometh Himself unto them and dwelleth in them In so far as though He be not personally united with them as the divine nature is with the humane in Christ yet He is not only with them in his essence and being as He is present every-where Jer. 23. 24. nor yet in respect of His working by a general providence only as He is present even with wicked men for in Him they live move and have their being Act. 17. 28. but He resideth in them as in his own Temple by his special and saving operations whereby He not only bestoweth upon them the habits of all saving graces at their first conversion Ezek. 36. 25 26. but doth also by his immediate strong and special influence daily preserve those graces in life Joh. 10. 28 29. actuate them Philip. 2. 13. and ordinarily maketh them to grow Hos. 14. 5. for whereas the word Spirit in the former verse is in the neuter genderâ— he repeats it here by a masculine relative which would be better rendred who than which to shew that the Spirit is a person subsisting Which Spirit he saith is given us for an earnest of our inheritance 2. Heaven and glory is the only portion and inheritance of Believers all their enjoyments earthly though never so great being but mean fading in themselves and lyable to spoyling and vastation from others so that this inheritance which is incorruptible fadeth not away and is reserved in the heavens 1 Pet. 1. 4. is only worthy to be looked upon as their inheritance for the Apostle calleth it our inheritance by way of excellency Which is the earnest of our inheritance 3. As the right unto this inheritance is made-over unto Believers upon their resigning themselves to God by faith in way of covenant and paction Isa. 55. 3. So the Lord hath thought it convenient not to give them the possession of it presently upon their right but to delay it for a season that in the mean time they may exercise their hope in longing after it Philip. 1. 23. And God may get glory from the heirs of heaven here upon earth and among earthly men by being the means of salvation unto some Mat. 5. 16. and of conviction and just
things and preferreth Christ unto all Far above all principality and power c. 5. As there is a world to come when this is gone wherein shall dwell righteousnesse 2 Pet. 3. 13. So though Christ's Kingdom shall cease at the last day and be delivered up by Him to the Father as to the way wherein He doth now administer it by ruling in the midst of His enemies Psal. 110. -2. whom He subdueth and destroyeth Psal. 2. 9. and gathering-in His Elect by the means of Word and Sacraments Matth. 28. 19 20. Yet this Kingdom of His shall never cease but be continued in that world which is to come without end as to the glory majestie absolute soveraignity and dominion over all the creatures which Jesus Christ Mediator and God manifested in the flesh shall enjoy for ever and ever for these words Not only in this world but in the world to come do shew the duration of Christ's kingly glory and are to be referred not to the word named immediatly preceeding but to God's action of setting Christ at His right hand far above all principality not only in this world c. From Vers. 22 Learn 1. The Lord hath all things at His disposal to do with them what He pleaseth for saith Paul He hath put all things under His feet which He could not have done except they had been at His disposall 2. Jesus Christ God-man Mediator is not only exalted unto high glory and dignity above all the creatures but also hath received absolute dominion and soveraign authority over them all So that all the creatures even the greatest are subjected to Him and that in the lowest degree of subjection to wit some willingly as the effectually called and chosen Psal. 110. 3 others by constraint and without or contrary to any purpose or intention of their own being lyable unto and made use of by His over-ruling power for bringing about His own glory and His Churches good Rom. 8. 28. Thus devils reprobates crosses tentations and all creatures are subjected to Him for it seemeth those all things which are under Christ's feet must be taken universally of all creatures whatsoever as being most agreeable not only to the verse preceeding where the comparison is made betwixt Christ and all creatures but also to Philip. 2. 10 11. which place is a commentary unto this He hath put all things under His feet Vers. 22. And gave Him to be the head over all things to the Church 23. Which is his body the fulness of Him that filleth all in all THe Apostle having spoken of Christ's glory and soveraignity in general over all the creatures doth next hold forth His special dominion and soveraignity over the Church by shewing that Christ over or above all that is in a special manner is given by the Father to be the Churches head which is a metaphor taken from the natural body to which he compareth Christ and his Church And first he sheweth that Christ doth answer to the head which implyeth an eminency in Him above the Church His Body Cant. 5. 10. together with authority and power over His Church to rule and govern her both visibly by His own Officers dispensing the Word and Censures 1 Cor. 5. 4 and inwardly by the powerfull operation of his Spirit Joh. 16. 13. 14. It implyeth also onenesse of nature betwixt Him and His Church Heb. 2. 14. and fulnesse of perfection enabling Him to do all the duties of an head to such a great necessirous and infirm body as His Church is Col. 2. 3. And it implyeth a strict union betwixt Him and His Church as is betwixt the head and members in the natural body the tye of which union as to the Church visible which is His visible political and ministerial body 1 Cor. 10. 16 17. is the bond of the Covenant of Grace wherein they are externally Psal. 50. 5. together with a profession of faith in Christ Act. 8. 37. But as to the invisible Church of real Believers they are as to the inward man animated and enlivened with that same Spirit which was poured-forth on Christ Rom. 8. 9. they have also faith in Him and love to Him wrought by His Spirit in them Col. 1. 4. Eph. 6. 24. and hereby they are united most strictly to Him And lastly the metaphor implyeth communication of influence from Christ to the Church to wit an influence of common gifts from His Spirit to the visible Church Eph. 4. 7 c. and an influence of spirituall life motion and of saving grace to the invisible Church of Believers Col. 2. 19. even as the head is above and ruleth the body is of the same nature with the body hath all the inward and outward senses with memory and understanding seated in it for guiding the body is united to the body and conveyeth influence for motion and sense unto the body And secondly ver 23. he sheweth that the Church answereth to the rest of the body under the head and is called Christ's body to wit not His natural but mystical body which implyeth not only the Churches union with Christ but union and order also among the members themselves together with diversity of gifts and functions as there are several members in the natural body 1 Cor. 12. It implyeth also their receiving influence for life and motion from Christ Eph. 4. 16. and the duty of subjection and obedience due unto Him as head Eph. 5. 24. He sheweth also the high honour which is put upon the Church by being Christ's body even that hereby they become Christ's fulnesse not as if Believers did adde any personal perfection to Him who is infinit in perfections unto whom nothing can be added Only they are members of that mystical body unto which He of grace hath undertaken the relation of head so that the Church is the fulnesse not of personall but of mystical Christ as both head and members of that mystical body are comprehended under that name Christ. See 1 Cor. 12. 12. and therefore lest any should think that this expression did imply any want of perfection in Christ to be supplyed by the Church the Apostle sheweth that Christ as God-man Mediator filleth the all of His body the Church for the purpose in hand requireth this all to be so astricted upon whom He bestoweth a fulnesse partly of gifts and partly of graces a fulnesse answerable to the present state of childhood and imperfection wherein we live here on earth as the Romans are said to be full of goodnesse and knowledge Rom. 15. 14 So that Christ is so far from borrowing any perfection from His Church that all her perfections are but drops falling from that Ocean and fulnesse of grace which is in Him Joh. 1. 16. Doct. 1. As Jesus Christ is the Father's gift unto the Church A gift which is offered unto all within the Church Job 3. 16. though not received by all Joh. 1. 11. but by real Believers who by receiving Him obtain
region of the air he doth exercise it also in the earth and hell 1 Pet. 5. 8. and therefore these must not be here excluded but rather included as being below the region of the air It is described also from the subjects of his kingdom to wit those who are not only so obstinate in evil that they cannot be perswaded by any means to relinquish it as the word in the Original rendred disobedience implyeth but also are judicially given over to disobedience and fully under the power of it which is expressed while they are called children of disobedience according to the custom of the holy language whereby those who are fully given over and under the power of any vice are said to be the children of that vice Hos. 2. 4. concerning which obstinat sinners the Apostle affirmeth that the spirit of Satan did uncessantly and without intermission work most powerfully in them by driving them unto all manner of evil without any stay or hinderance See Joh. 8. 41 44. Doct. 1. The depth of man's naturall misery is so great that even the renewed Children of God cannot reach it at one view nor be sufficiently convinced of it until the Word of the Lord do frequently inculcate and lay it forth in its wofull parcels yea and bear-in upon them the truth of it by most convincing reasons taken from their own sense and experience for the Apostle speaking to the converted Ephesians seeth a necessity not only to declare in the general that they had been dead in sins and trespasses but also to prove it was so and to point-forth that wofull death at large in this verse Wherein in time past ye walked c. 2. Though even the Regenerate have a body of sin and death dwelling in them Rom. 7. 24. and do sometimes actually fall in sin yea even very grosse sins 2 Sam. 11. 4. and 12. 9. yet they do not walk in sin that is sin is not to the Child of God as the way to the travellor so as to make it his daily trade and imployment Psal. 1. 1. or to sin without any reluctancy flowing from a spirituall principle against that which he knoweth to be sin Gal. 5. 17. And so as to walk after sin by making sin and suggestions to sin his guide whom he doth willingly follow Rom. 8. -1. although sin may conquer and carry him as an unwilling captive Rom. 7. -14. c. for Paul maketh their walking in sin an argument to prove that they were dead in sin and therefore it cannot fall upon the Regenerate Wherein in time past ye walked 3. Such is the power of converting grace that it causes men change their former way and course though they have been never so much rooted in it and habituated to it for while he saith Wherein in time past ye walked he implyeth there was a change wrought and that they did not so walk in the time present 4. While Scripture affirmeth that Christ hath taken away the sins of the world Job 1. -29. and is a propitiation for the sins of the whole world 1 Joh. 2. 2. it is no cogent argument to prove that Christ hath died for all and every one in the world seing the word world doth not alwayes when mentioned in Scripture comprize all who are in the world but must be astricted to the universality of some certain kind of people in the world as the nature of the purpose in hand will bear for here the world whose course the unconverted Ephesians did follow must be the world of unrenewed men only and cannot be extended so as to comprehend the godly and renewed who were also in the world Ye walked according to the course of this world 5. The Lord is so far from being moved with the merit or worth of those whom He doth convert to bestow converting grace upon them rather than on others whom He leaveth in their unconverted state that He maketh this grace of His to fall upon such as are in no respect better than those whom He passeth by for those Ephesians before conversion walked according to the course of this world that is they were behind with none in sin and wickednesse 6. As the generall corrupt custom and example of those with whom we live or who have lived in the former ages of the world before us is a strong incitement and sufficient excuse in the minds of many to follow the multitude in doing evil without further enquiry So it argueth a man to be yet in an unrenewed estate when he maketh the example of others the highest rule according to which he walketh and laboureth to conform himself unto it more than to the will of God for the Apostle sheweth the general custom and course of the world was the rule by which they walked and an encouragement to them in their walk and maketh this an argument to prove they were then dead in sins and trespasses Wherein saith he in time past ye walked according to the course of this world 7. All men in their unrenewed state are very slaves to Satan whose wofull motions and suggestions they follow and whom they resemble and imitate in their sin and wickednesse for so much is implyed while he saith They walked according to the prince of the power of the air that is the Devil 8. Though the Devils and fallen Angels have alwayes an hell horror and torment in their conscience where-ever they are 2 Pet. 2. 4. yet they are not alwayes in hell that place of torment which is prepared for Devils and Reprobates Mat. 25. 41. they are also present in the earth and air and there through divine permission have no small power even so great as they are able to move the elements bring down fire upon earth Job 1. 16. raise storms Job 1. 19. to smite mens bodies with several diseases Job 2. 7. yea and to take away the lives of men Job 1. 19. and beasts Mark 5. 13. which power of theirs in its exercise is alwayes over-ruled and limited by God Job 1. 12. and 2. 6. in so far as His most holy and over-ruling providence doth thereby bring about His own design and purpose which is either to execute deserved judgment upon the wicked Mark 5. 13 17. or to exercise and try the godly Job 1. 12 c. for Satan is called Prince of the power of the air that is who hath power in the air 9. As the Devils are of a spiritual nature and substance and cannot be seen by bodily eyes but when they appear cloathed with bodies which belong not naturally unto them but for a time are assumed by them 1 Sam. 28. 14. So the way by which Satan doth impart his temptations unto us is not alwayes sensible but often unperceivable by the outward senses he doth most certainly tempt to sin and yet the tempted sinner perceiveth him not for as this spiritual and unperceivable way of tempting doth follow upon his spirituall and immateriall substance So
Christ and vertue coming from Him In whom all the building groweth and in the Lord which words it seemeth are added to shew that not only the first beginnings but also the continued progresse and increase of grace do flow from the Lord Christ. 5. As growth of grace in every particular Believer So the increase of the Church in generall by the addition of new converts doth flow not from created might or power Zech. 4. 6. but from the vertue of Jesus Christ who having the nations given Him for an inheritance Psal. 2. 8. will in despight of all opposition inlarge the bounds of His dominion untill He attain the full possession of all to whom He hath a right for this growth is to be understood also with respect to the whole body by the addition of new members In which respect also the Apostle here saith It groweth in the Lord. 6. As all Believers joyntly and each Believer a part 1 Cor. 6. 19. are a temple for the Lord wherein He doth manifest His speciall presence and wherein He will be worshipped by offering up spirituall sacrifices of prayer praises and all the duties of new obedience 1 Pet. 2. 9. So that they may be a temple indeed for this holy God they must be much in the study of holinesse as in that which becometh His house Psal. 93. 5. for the Apostle sheweth that this whole building groweth up to be a temple for God and an holy temple All the building groweth unto an holy temple 7. The more that Believers do endeavour to grow in grace without resting upon any measure they may expect the more of Gods speciall presence to be manifested in them as in His own temple for it is the growing of this building mainly which maketh it fit to be a temple for God All the building groweth unto an holy temple Vers. 22. In whom you also are builded together for an habitation of God through the Spirit THe Apostle doth now in the next and last place apply what he hath said of this spirituall edifice and of the Churches happy estate under that similitude unto those believing Ephesians in particular by shewing that even they were built up together with all other sincere Believers upon Jesus Christ the foundation and for this end that they might be a place of habitation where God might dwell as manifesting His speciall presence in them by the saving operations of His holy Spirit Doct. 1. That our faith may be saving and our comfort solid it is necessary not only that we know and believe those excellent priviledges which belong to the Church of God in generall But we must also observing the due order make application of them unto our selves in particular for Paul teacheth so much while having set forth the happy estate of all Believers in generall he maketh application thereof unto those Ephesians in particular In whom also you are builded together saith he 2. That this particular application may be made in due order it is necessary that in the first place we make application of Christ unto our selves laying hold upon Him by faith that so being in Him we may have right unto all those saving priviledges which are purchased by Him for the Apostle sheweth this was the order wherein those priviledges were applied unto the believing Ephesians they were first united to Christ and so had accesse unto all the rest which follow In whom also you are builded together for an habitation of God 3. That we may rightly apply Christ unto our selves it is necessary that we lay hold upon Him in order to all those ends for which He is offered in the Gospel even to those which imply an obligation upon us of duty both unto other Believers and unto God for those Ephesians were so united to Christ by faith that as a consequence thereof they were also united one to another and to all Believers by love and made an habitation for God In whom you are builded together for an habitation of God 4. Jesus Christ doth differ from the foundations of other buildings in this that every particular Believer is not only laid upon Him and supported by Him as it is in materiall buildings but they are also indented in Him and hid as it were in the clifts of that rock by saving faith so that the foundation covereth the whole building and serveth for a refuge from the storm and a shaddow from the heat Isa. 25. 4. for he saith not upon whom but in whom you also are builded 5. As all Believers how far so ever removed by large distance are yet most strictly tied and joyned together So by taking band with Christ the foundation they are fastened one to another even as the stones of a building for he saith In whom you are builded together union among themselves did follow upon their being in Him 6. The more deeply engaged that any have been before conversion in Sathan's service and the slavery of their lusts their after conversion and being builded upon Christ for an habitation to God is the rarer priviledge the more to be admired and highly esteemed of for he saith not simply in whom you are builded but in whom you also which highteneth the purpose as a thing wonderfull and hardly credible the apostle having an eye doubtlesse to their former slavery unto Satan and their own lusts spoken of ver 2 3. 7. So inseparable is that union and connexion among the Persons of the blessed Trinity that the presence and indwelling of one is sufficient to prove the indwelling of all for they are an habitation to God the Father and Son because the Spirit did dwell in them and sanctifie them An habitation of God through the Spirit 8. Though all the external actions of the God-head do belong to all the Persons of the blessed Trinity Yet some of those actions are usually ascribed unto one more than the rest according as they carry some proportion and likenesse to the personall properties of each person for the sanctification of Believers in regard of which effect God is said to dwell in Believers seing He thereby doth manifest His speciall presence in them is here ascribed unto the Spirit while those Ephesians are said to be an habitation unto God through the Spirit CHAP. III. IN the first part of this Chapter which beginneth ver 2. the Apostle setteth forth the dignity of his Apostolick Office towards the Gentiles with his calling to it and qualifications for it And first he propoundeth the matter briefly that this office was committed to him vers 2. Next he doth more largely illustrate it First by shewing his qualification and furniture for this Office to wit his knowledge and insight in the mysterie of the Gospel which He was to preach for proof whereof he appealeth to what he had written in the two former Chapters ver 3 4. and having called the Gospel a Mysterie he sheweth the reason why he did so to wit because it was not so known
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
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
his Office doth here in the third branch of this first part of the Chapter hold forth his main scope in all he hath spoken from ver 2. in an exhortation to courage or a disswasive from fainting and discouragement in their Christian course notwithstanding of his present sad sufferings who had preached the Gospel among them Which disswasive as it is most humbly and affectionatly propounded for the word rendred desire signifieth humbly to beg and intreat Act. 3. 2. and 12. 20. So it is most vehemently urged from three reasons 1. Because of the worth and dignity of his Apostolick Office spoken of in the preceeding verses and related unto here as one reason of the present disswasive in the illative particle wherefore 2. All his tribulations were in a special manner for them to wit not only for their confirmation and example but mainly because they were occasioned by his publick asserting the priviledges of the Gentiles by faith in Christ without circumcision Act. 22. 21 22. And thirdly they were not only profitable unto them in the former respects but also glorious and honourable in so far as God did herein shew how much He esteemed of them by sending His Apostles not only to preach unto them but also to confirm the Gospel by their sufferings and that hereby the glorious priviledges of the Gentiles as to their interest in Christ and all the blessings of the Covenant of Grace were asserted and confirmed in despite of the desperate rage and fury of the Jews Philip. 2. 17. Doct. 1. It is an ordinary evil incident even to those who have once made swift progresse in their Christian course to faint and relent in it so as to give way unto lukewarmnesse and coldrifenesse in stead of their former zeal and fervency Rev. 2. 4. to security and lazinesse in stead of former watchfulnesse and diligence Gal. 5. 7. to drouping discouragement and backwardnesse in stead of former courage and chearfulnesse Heb. 12. 12. for this is the evil of fainting which Paul did look upon as incident to those Ephesians and therefore disswadeth from it Wherefore I desire that ye faint not 2. As tribulation for the Gospel whether imminent or already lying on doth usually make those faint and turn remisse in their Christian course who have not timeously fore-casten trouble before it came Mark 4. 17. So when trouble and persecution befalleth the Ministers of Christ especially those who are primely instrumentall in the work of the Gospel then are the Lords people most apt to faint and be discouraged because that therein they do frequently with great anxiety and diffidence fore-cast irrepairable detriment to the work of God as if God could not find out other hands to carry on His work when such and such are laid aside for Paul fore-saw that his tribulation who having been such an eminent instrument in the work of the Gospel did now every day expect death at Rome would occasion their fainting and therefore he doth guard against it I desire that ye faint not at my tribulation 3. Affliction and tribulation for the Gospel is a triall not only to those who are under it but to others also who look on and ate in no lesse hazard to be thereby brangled in their confidence blunted in their zeal and rendered remisse in their former forewardness than the person himself who suffereth for Paul is more afraid of their fainting because of his trouble than of his own and therefore doth carefully guard against it I desire that ye faint not at my tribulation 4. It is not sufficient for a faithfull Minister that he labour earnestly to rouze up people from their naturall deadnesse and once engage them in the way of Christianity Eph. 5. 14. but he must also endeavour to keep them moving when they are so engaged forecasting wisely and labouring to remove carefully what offences and stumbling-blocks Satan and corrupt flesh may cast in their way to retard them in it or make them turn aside from it Thus Paul wisely foreseeth and carefully laboureth to remove that ground of stumbling and fainting which they were apt to take from his sufferings faint not at my tribulations 5. A faithfull Minister suffering for truth will not be so sollicitous for his own concernments relating to his outward estate as for the Church and people of God lest they be turned aside or made to faint by reason of his sufferings for Paul doth not so much desire that they would furnish him with things necessary in the prison or use means for his delivery from it as that they faint not at his tribulations 6. It is not sufficient that Ministers exoner themselves simply in holding forth to people their dutie unlesse they be vehemently serious in pressing upon them the practice of it and this especially in hard declining times wherein the dead and lukewarm affections of people use not to be easily wrought upon for Paul doth affectionately desire or humbly beg of them as the word signifieth that they would not faint 7. This may sufficiently guard the Lord's people from discouragement stumbling and heartlesse fainting notwithstanding the sad suffering lot which is sometimes measured out unto the Lords faithfull servants for the truths cause when they consider the excellent worth of truth and how those who suffer for it have not cast themselves without necessity upon their sufferings but were necessitated to meet with them in the way of their calling for from what Paul hath said formerly from ver 2. of his calling to preach the Gospel among the Gentiles and the worth of that message which he did carry and was the occasion of his sufferings he inferreth this disswasive Wherefore I desire that ye faint not at my tribulations 8. This may in reason prevent the fainting and stumbling of the Lords people at the contempt reproach and other hardships under which they who preach the Gospel do for the most part labour if they would seriously consider that all those sufferings are occasioned in a great part by them in so far as if it were not for respect to the souls of people Ministers might do much to shift the crosse as well as others for Paul laboureth to prevent their fainting and stumbling at his sufferings from that consideration faint not at my tribulations which are for you saith he implying if he had not preached the Gospel unto the Gentiles he might have been free from trouble 9. So honourable is it to suffer for Christ and truth that not only the persons themselves who suffer are thereby honoured Act. 5. 41. But also all such as have interest in them and especially the sufferings of a faithfull Minister are glorious and honourable unto his flock as testifying Gods high esteem of them in sending His servants to suffer for their good which ought in reason to prevent their fainting at his sufferings yea and make them glory in them and take encouragement from them for Paul sheweth his tribulation was their
faith allowed by Christ neither is there any other faith but this one in true Believers if we look to those Truths which are of absolute necessity to salvation there is an agreement in those and one and the same faith of those in all whatever may be their differences about other inferiour Truths Act. 4. 12. Thirdly there is but one Baptism whereby is meaned neither the Baptism of affliction Mat. 20. 22. nor of the extraordinary gifts of the holy Ghost Acts 1. 5. but the ordinary Sacrament of Baptism the practice whereof is enjoyned by Christ under the Gospel Matth. 28. 19. And it is said to be one not in respect of the persons administrating or receiving this Ordinance but of its nature and substance as having the same author Christ Matth. 28. 19. the same outward element for kind Act. 8. 36. the same way of administration enjoyned Matth. 28. 19. the same ends and uses towards those who are baptized Rom. 6. 3. 4. Doct. 1. All these who are of this one body animated and acted by this one Spirit and have well-grounded hope of glory they must and do subject themselves to Christ as Lord in so far as they are ruled by His Laws Acts 9. 6. and patiently submit to His corrections and chastisements Heb. 12. 6 7. for He maketh their being of one body having one spirit and one hope and their subjection to this one Lord of equal extent one Lord saith he 2. The consideration of this that the whole Church and all the Members thereof are subject to the dominion of one Lord and Master Christ Jesus is a strong argument for inforcing this duty of keeping unity and peace among themselves this being a duty which not only he did presse most vehemently upon His followers when He was about to leave the world and depart from them Joh. 13. 34 35. but also did most earnestly intreat the Father for even that they might be all made one in Him Joh. 17. 21 22. Besides what a shame is it for the Servants of one Master to fall at odds among themselves and thereby neglect their Masters work committed to them for he presseth the study of unity from this that there is one Lord. 3. The Law by which the Lord Christ will have His subjects ruled and governed is not searched out and known by sense or naturall reason but being revealed in the Word it is laid hold upon by faith and credit given to it because of His authority who hath revealed it for so much may be gathered from his making mention of faith or the Doctrine of faith immediately after he had spoken of the Lord Christ one Lord one faith saith he 4. The consideration of this that the whole Church and all the true and lively Members thereof do professe one and the same fundamentall Truths revealed in Scripture as the only object of saving faith and way to salvation ought to be a strong motive for keeping concord and unity in all other things which otherwise might occasion dissention and strife This agreement in the main in the journeys end and the necessary way which leadeth to it should make them ashamed to fall at odds and strife about other things of lesse importance and moment for he presseth unity from this that there is one faith 5. The wise Lord hath judged it fitting to add the Sacraments as seals unto the Doctrine of faith and salvation contained in Scripture that hereby we may be the more enabled to take up and understand that Doctrine and be the more affected with it as having the purpose of it not only exhibited and represented to our ear in the Word but to our eye also in the Sacrament and that we may be the more confirmed in the truth of that Doctrine as having not only His word and writ for it but also His seal and pledge for after mention made of the Doctrine of faith he presently addeth there is one Baptism 6. The Lord hath added Sacraments to the doctrine of faith not only for the reasons mentioned but also for engaging the party receiver unto such duties as the Doctrine of faith doth presse upon him a Sacrament being as a military oath whereby we bind our selves to fight under the Lords banner and in all things to be for Him for he doth presse them to duty even to keep unity from this that they were partakers of this one Baptism 7. The consideration of this that the Church and all the Members thereof are dedicate to God in one and the same Sacrament of Baptism unto the receiving whereof all do accord is a strong motive to make them keep peace and unity in other things seing this onenesse in Baptism doth imply our communion in all other things which are signified and sealed unto us by that Sacrament which are all those things wherein our salvation is most nearly concerned and that by Baptism we are solemnly engaged to go about our Master's work Rom. 6. 4. and so to eschew all renting and falling out among our selves by which His work is much retarded for he maketh this another argument to enforce unity that they did all partake of one Baptism Only know that though we are not to re-baptize those who are baptized by schismaticall and hereticall Churches even though they err in some fundamentall truths so long as the substantiall parts of Baptism are preserved though mixed with much of their own superstitious trash and therefore in some respect we may be said to have one common Baptism with them yet it doth not follow hence that we are tied to keep unity with them simply and in all respects We are only hereby tied to seek union with them not by joyning in their schism or damnable heresies but by labouring to reclaim them from those and if they be one in all the other essentiall ties and bonds of union here mentioned as of having one Lord one faith c. this onenesse of Baptism doth engage to be willing and endeavour for our part to keep the bond of peace with them in other things for those seven unities or bonds and arguments are not to be taken separately but joyntly as to the pressing of unity yea and though they be not one in all the rest yet it engageth us to own them in those things wherein they are right and owned by God providing always we touch no unclean thing 2 Cor. 6. 17. In these respects and with those limitations we deny not but unity should be keeped with hereticall Churches even the Church of Rome her self Vers. 6. One God and Father of all who is above all and through all and in you all HEre is the seventh unity which is the last bond or ty of the Churches essentiall unity and serveth also for an argument perswading to keep peace and unity in other lesser differences which argument is first propounded to wit all Believers have one common God and Father for though God as Creator is the God and Father
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
that which is good 5. It is the duty not only of Ministers but of private Christians also keeping themselves within the bounds of their calling Heb. 5. 4. to endeavour the edification of those with whom they converse while they labour either to beget or carry on the work of grace in them and this not only by their good example but by their edifying discourse and communication for he speaketh to all indifferently while he saith Let no communication come out of your mouth but that which is good to the use of edifying 5. We are not left to run at random in our ordinary discourses as if we might speak what we please providing we speak not evil but are tied only to speak edifying purpose and this at all times and with all persons Col. 4. 6. whether we be speaking of things religious or which appertain to our particular calling or recreations for as it is lawfull and necessary for Christians sometimes to speak of those things so there is such a way to speak of them as the hearers may be bettered by our speech But that which is good to the use of edifying 6. As godly discourse and conference ought to be heard and entertained by those who are present So although the Word preached be the ordinary mean of converting sinners Rom. 10. 14 15. yet the Lord is sometimes pleased to blesse the familiar and secret discourses of private Christians being spoken with grace and seasoned with the salt of divine wisdom by making them a mean of conveying grace unto others even to some whom no publick preaching of the Word could ever move or work upon 1 Pet. 3. 1. for the end of speaking good to the use of edifying here proponed is attainable else it had been no strong motive to the duty That it may minister grace unto the hearers Vers. 30. And grieve not the holy Spirit of God whereby ye are sealed unto the day of redemption HE doth here inforce the former disswasive by a strong reason set down in form of precept the force whereof is first propounded that by their obscene unprofitable and unedifying discourse they would grieve the holy Spirit of God who is called holy because He is holy in Himself Isa. 6. 3. and the cause of all holinesse in us Rom. 15. 16. And we are are said to grieve Him not as if He who is God could be grieved properly for the passions of grief anger sorrow c. as implying some defect or imperfection are not in God Numb 23. 19. But improperly and in so far as we do that which in it self is apt to grieve Him if He were capable of grief Rom. 14. -15. and which provoketh the Spirit of God to do that which grieved persons do even to withdraw from the soul to shew His dislike and to return grief for grief This reason is next inforced from one work of the holy Spirit in the hearts of Believers which is here called sealing by a metaphor taken from that use of seals and signets among men whereby publick writs are confirmed and made authentick or the wares of merchands are marked and set apart for their own use In like manner the Spirit of God by renewing and sanctifying Believers imprinteth the draughts and lineaments of His own image upon them whereby they are not only set apart and sealed as His own peculiar goods but themselves also may be assured that they are His and shall be safely keeped under that seal untill the day of judgement called here the day of redemption See upon chapter 1. ver 13. and therefore by grieving the Spirit they did hazard the removall of this seal at least darken it much and consequently mar their own comfort exceedingly Doct. 1. The holy Ghost the third person of the blessed Trinity is graciously pleased to become in a singular manner familiar with the truely regenerate taking up a place of abode in their spirits and furnishing them with sweet and necessary counsel and advice from time to time 1 Joh. 2. 27. for as we shew His being grieved doth speak His withdrawing from them and a ceasing from being so friendly and familiar with them as a stranger will do from an inne wherein he hath received some affront which implieth that He was once present and familiar with them And grieve not the holy Spirit of God 2. How friendly and familiar soever the holy Spirit of God be with the believing soul yet so holy and pure is His Nature that he can behold no iniquity Hab. 1. 13. but when those that are dearest to Him give any way to known sin He must shew Himself displeasd with it and with them for it for so much is supponed while the Apostle disswading them from sin sheweth this holy Spirit of God will be grieved by it And grieve not the holy Spirit of God 3. However many by their obscene and putrid discourse intend no further than to make themselves or others joviall and glad Hos. 7. 3. yet hereby and by such other sins of the like stamp as being against the motions light and direction of the Spirit this holy Spirit of God is much displeased and so much as persons grived use to be and therefore will withdraw His gracious and conforting presence with all those other tokens of His respect and favour from the person by whom He hath been grieved Isa. 57. -17. leaving him to be guided for a time by his own spirit and the spirit of Satan Psal. 81. 12. and giving him over to a kind of desperate grief and hellish horrour Psal. 32. 3 4. or senslesse stupidity Isa. 63. 17. as a just reward for grieving the holy Spirit of God for Paul sheweth that by their putrid communication they would grieve the Spirit of God and make Him do what grieved persons use to do while he saith And grieve not the holy Spirit of God 4. As those spirituall plagues inflicted upon our spirits for grieving of the Spirit of God and following upon His withdrawing from us are most terrible so the childe of God not only may but ought to skare at and abstain from sin even that he may be preserved from those spirituall plagues and judgements though neither love to duty nor fear of an other correction do constrain him for the Apostle laboureth to deter them from the sin of loose speaking by this consideration as being of greatest force even lest thereby they should grieve the Spirit And grieve not the holy Spirit of God saith he 5. Though the redemption of Gods children be perfected in regard of the price payed by Christ Joh. 19. 30. yet in regard of the application of it unto us it is but begun in this world and perfected in the next for he speaketh of our compleat redemption as yet to come Whereby ye are sealed unto the day of redemption 6. Those whom God will compleatly redeem from all sin and misery both in soul and body and from whose eyes He will wipe away
without any reserve or limitation and the practice of any other is to be followed but so far as their example is conincident with Gods Word and practice See 1 Cor. 11. 1. where Paul commandeth them to follow him with an expresse limitation to wit as he was a follower of Christ but here his command is absolute and unlimitted Be ye followers of God 5. The Lord doth enter into most intimate friendship with and taketh on most neer relations unto those whose sins He pardoneth So that He doth not only free them from deserved wrath but placeth them among the children and maketh them adopted sons and daughters unto Himself for here he calleth them God's dear children of whom He said chap. 4. 32. that God had forgiven them for Christs sake 6. All those who are dear children to God by adoption should look upon their highest priviledges as strongest engagements to duty and particularly set themselves to imitate Him in the exercise of mercy kindnesse forgivenesse and of such other duties as He hath made lovely and amiable by His own example for Paul maketh their priviledges an engagement to duty and to imitate God in particular Be ye followers of God as dear children 7. It is not sufficient that we set our selves to imitate God except we do it as dear children that is first humbly Matth. 18. 2. 3. and next with a kind of naturall affection and propension for so do children affect to imitate and by imitation to please their parents and not as servants and slaves by compulsion Hence he saith as dear children pointing not only at the reason why but the manner how they should follow Him Vers. 2. And walk in love as Christ also hath loved us and hath given Himself for us an offering and a sacrifice to God for a sweet smelling savour HE doth next illustrate yet further that precept given chap. 4. ver 32. and joyntly sheweth wherein they were to imitate God to wit not only in forgiving but also in loving one another and so as they should walk in love whereby is meaned that all their actions towards their neighbour ought not only to be good in themselves but also flow from a principle of love to his good and edification which duty or constant task of walking in love is inforced by a new argument taken from Christ's example who loved us and did evidence His love by giving Himself freely and of His own accord Job 10. 18 even unto death for us or for our sins Gal. 1. 4. which action of Christ is illustrated first from the end for which He did give Himself even to be a propitiatory sacrifice unto God for expiating all the sins of the Elect as was fore-signified and typified by all those expiatory levitical sacrifices under the Old Testament whether those which were generally called by the name of offering under which were comprehended all sacrifices both of living beasts and of things destitute of life as flowre oyle frankincense and such-like or those which were more strictly called by the name of sacrifice and were of living beasts and therefore conjoyned with shedding of bloud as the word in the original implyeth which cometh from a root signifying to kill and slay hence it is that our crucified Lord doth here get the name both of an offering and sacrifice This action of Christ is illustrated next from its fruit and efficacy to wit the rendering of God well-pleased with Christ His offering up Himself and with the persons and performances of true Believers for His sake as sweet smelling odours by reason of their likenesse unto and agreement with our spirits are well-pleasing and satisfying unto such as find them Doct. 1. Whatever duties of mercy and kindnesse we do discharge unto our neighbour we do not sufficiently imitate God therein neither perform service acceptable to Him if they flow not from a principle of love to our neighbours good and edification and be not directed thereunto as the great end of our work next to the glory of God and therefore a man may do many externall duties of love and yet not be accepted of God when his great aim is to be seen of men Matth. 6. 2. or to merit heaven by his good works Rom. 9. 31 32. without any inward compassion or affection to his neighbour or a sincere aim towards his good for the Apostle sheweth we do only then rightly imitate God in the duties of kindnesse and love when all we do floweth from the inward affection of love and is from love to our neighbour directed to his good while he saith walk in love 2. Our walking in love to our neighbour as it is formerly explained and when it floweth from the fountain of love to God is an evidence of adoption and of one who is a dear childe to God for having spoken of their near relation to God as being His dear children he presently enjoyneth them to make so much evident by their walking in love 3. That God the Father doth pardon the sins of the Elect having given His Son unto death to purchase pardon for them doth speak His love unto those whom He doth pardon and that Jesus Christ did willingly give Himself to death for them doth no lesse speak His unspeakable love unto them also So that they are equally loved both by the Father and the Son for he saith as Christ also hath loved us the particle also relateth to the love of the Father in pardoning for Christs sake whereof he presently spoke 4. So necessary is love among Christians together with those many duties which flow from it So many are the snares and difficulties which Satan our own corrupt natures and our mutual infirmities do create in our way to keep us from it that God seeth it necessary to propose the love both of the Father and the Son as two most powerfull adamants to draw our backward hearts up towards it for saith he Walk in love as Christ also hath loved us 5. As Christs love to lost sinners being firmly believed is a strong argument constraining those whom He hath so loved to walk in love towards others that being one of the great things required by Him from those whom He loveth Joh. 15. 12. So this love of Christ to us ought to be a pattern and copy to which we are to be conformed in our love towards others and therefore our love ought to be free for so was His Job 15. 16 It ought to be fruitfull for so was His Gal. 1. 4. it ought to be constant for so was His Job 13. 1. it ought to be discreet not encouraging or humouring the person beloved in sin for so was His Matth. 16. 23. And walk in love as Christ hath loved us saith he 6. Then do we consider the love of Christ aright and so as to be effectually incited to our duty from the consideration of it when we look upon it in those effects which flowed from it and especially
was as not to question far lesse deny but confidently avow what he now by grace is and that because not only the joynt consideration of both maketh them shine forth more clearly in their own colours but also our fixing our eye upon the former without avowing the latter doth breed discouragement unthankfulnesse and in progresse of time heartlesse dispare of an outgate from the wofull state wherein we apprehend our selves yet to be for the Apostle representeth to their view both those joyntly Ye were sometimes darknesse but now ye are light 3. Believers can never attain to read the happinesse of their present state through grace so long as they fix their eye only upon what they are in themselves nor yet untill they consider what they are in Christ and by vertue of that fulnesse of perfections in Him which not only floweth forth to them in the streams according to their measure Joh. 1. 16. but also is imputed to them in the fountain 1 Cor. 5. 21. and therefore may be looked upon by them as their own for although he calleth them darknesse absolutely and in themselves yet they are light not in themselves but in the Lord Christ. 4. Our former darknesse of ignorance and profanity wherein we have for a long time lived is so far from being an argument to make us continue in our former wofull course that on the contrary we ought from the consideration thereof be incited to take up our selves and live more tenderly for the time to come seing the time past of our life may suffice usto have walked in a godlesse course 1 Pet. 4. 3. for Paul maketh this an argument why they should not any longer partake with obstinate sinners in their godlesse course for saith he ye were sometimes darknesse 5. Neither long continuance in sin already even to wearinesse nor yet any conviction of the shame and dammage which do attend it are sufficient to make a man abandon and quit it throughly except there be a gracious change wrought in him chiefly as to his inward state from that which he sometimes was for he mentioneth this gracious change of their inward state as that wherein the strength of the present argument doth ly whereby he would disswade them from being partakers with them for ye were sometimes darknesse but now are ye light in the Lord. 6. As all spirituall priviledges in generall are bestowed upon us that we may improve them both for our comfort and also for enabling and inciting to duty So the more we enjoy of light whether external light in preaching of the Word or the internal light of knowledge in the mind we ought to improve it the more by walking according to that light else our condemnation shall be greater Joh. 3. 18. for from their priviledge of being light in the Lord he inferreth walk as children of light Vers. 9. For the fruit of the Spirit is in all goodnesse and righteousnesse and truth THe Apostle in way of parenthesis doth give a reason of the former consequence or why their being now light in the Lord did bind them to walk as children of light and consequently not to partake with obstinate sinners in their sin and withall sheweth wherein that walking doth consist The reason is taken from the new creature and habits of grace in the heart called here the Spirit as Rom. 7. 25. Gal. 5. 22. and are the same with the light of grace by the Spirit of God spoken of ver 8. Now he sheweth the fruit of this light or of those gracious habits consisteth in the exercise of all Christian vertues which are here summed up in three 1. Goodnesse whereby we are inclined to communicate what good is in us for the advantage of our neighbour both in his spirituall 1 Pet. 4. 10. and bodily Gal. 6. 10. estate 2. Righteousnesse whereby we deal righteously in all our transactions with others And 3. Truth whereby we carry our selves sincerely being free from error hypocrisie or dissimulation whether towards God or men So the force of the argument cometh to this Such a walking as he did enjoyn was the native fruit and result of their being made light in the Lord by the Spirit of God and therefore they were obliged to it Doct. 1. It is the duty of Christs Ministers not only to presse upon the Lords people the practice of holinesse in generall but also to condescend upon and accordingly to presse the exercise of those particular vertues both to God and men wherein holinesse doth consist otherwise people will readily place most of holinesse in those things wherein it consisteth least Matth. 23. 23. for Paul having exhorted them to walk as children of the light doth here shew wherein that walking doth consist even in all goodnesse and righteousnesse and truth 2. None can walk as a childe of light or practise those duties wherein such a walk consisteth in a way acceptable to God but he who is a childe of light truely regenerate and acteth from a principle of grace in the heart Whatever floweth from an unrenewed heart how specious soever is but a shadow and imperfect imitation of the childe of light in this christian walk as an ape would imitate a man or a violent motion doth resemble that which is natural and floweth from an inward principle for he sheweth the exercise of goodnesse righteousnesse and truth wherein our walking as a childe of light consisteth is the fruit of the Spirit or of the root of grace in the heart wrought by the Spirit of God For the fruit of the Spirit is in all goodness c. 3. As it concerneth Christians to walk suitably unto their state and priviledges So they would seriously consider in order to their walking thus that holinesse of life is the native fruit and result of their being in a gracious state or of the work of grace in the heart and therefore that they are not only obliged to lead an holy life in way of duty and gratitude but a necessity also doth ly upon them to it if so they be renewed and as they would not evidence themselves to be yet in their unrenewed state for having exhorted them to walk as children of light or suitably to the state of grace he inforceth the exhortation by shewing that such a walking is the native fruit and necessary result of being in such a state For the fruit of the Spirit is in all goodnesse c. 4. A facility and easinesse to communicate what is in us for our neighbours good and advantage doth well consist with the exercise of righteousnesse whereby we give every man his due and do require of him what is our due from him for he conjoyneth the exercise of those two while he saith the fruit of the Spirit is in all goodnesse and righteousnesse 5. As the grace of sincerity and freedom from dissimulation and hypocrisie is a necessary ingredient in the exercise of all other vertues So our walking answerably unto
that state of light unto which we are called must be extended unto duties of all sorts not only to duties of goodnesse and righteousnesse towards our neighbour but also to duties towards God so as we imbrace those Truths which He holdeth forth in Scripture without all mixture of Error yea and take Him for our party in every duty as being the only judge of our sincerity for he saith The fruit of the Spirit is in all goodnesse and righteousnesse and truth Vers. 10. Proving what is acceptable unto the Lord. BEfore the Apostle use any moe arguments to inforce the former precept he doth first resume and explain the precept it self And first he explaineth the affirmative part thereof by giving one direction necessary to be practised by those who would walk as children of light even that by diligent search and enquiry they prove and try according to God's will revealed in His Word Isa. 8. 20. what is acceptable and well pleasing unto Him in every step of their way Doct. 1. There is no walking as a childe of light or suitably unto that gracious state to which we are called except we conform our selves not unto this world Rom. 12. 2. or to what may bring about our own advantage and so gratifie our lusts Matth. 5. 29. but unto what is acceptable to God and prescribed unto us as the rule of duty in His Word for this proving of what is acceptable unto Him is required not for it self or to rest thereon but to regulate our practice accordingly See ver 11. doct 1. and is called-for as a necessary concomitant of walking like children of light as is clear from the grammatical construction according to which this verse is to be joyned with the close of the eighth so that it runneth thus Walk as children of the light proving what is acceptable 2. We cannot conform our selves unto what is acceptable to the Lord and consequently cannot walk as children of light except we make a serious search and enquiry into the rule of duty and acceptation revealed in the Word yea and do what we do that we may come up to that rule and therefore we walk not acceptably when either we do things rashly without deliberation Prov. 19. 2. or doubtingly after deliberation Rom. 14. 23. yea nor when the thing done is in it self right and acceptable but we do it not from that ground but to gratifie our own lusts Matth. 6. 2. or the lusts of others Gal. 1. 10. for in order to this walking he requireth them to prove what is acceptable to the Lord as the rule by which they were to walk 3. It is not sufficient to make this inquiry in order to some few and weighty actions of our life but in order to all whether of greater or lesser concernment whether advantage or losse may probably follow upon our conforming of our selves unto this rule for the direction is indefinit without any limitation or restriction unto this action or that and therefore it ought to be extended unto all Proving what is acceptable unto the Lord. 4. The finding out of what is acceptable unto the Lord especially in some intricate cases is not easily attained there must be an accurate search together with an excercising our selves in the practice of those things which we already know to be acceptable that so we may experimentally know them to be such and get our knowledge bettered in those things whereof we are yet ignorant Joh. 7. 17. for the word rendred proving signifieth an accurate proof not so much by argument as by trial and experience as gold is tried in the fire Iam. 1. 12. Proving what is acceptable unto the Lord. Vers. 11. And have no fellowship with the unfruitful works of darknesse but rather reprove them HE explaineth next the negative part of the former precept as it was expressed ver 7. First by discharging them to be accessory any of those wayes mentioned ver 7. doct 3. to the sins of wicked men called here works of darknesse because they flow usually from the darknesse of ignorance Act. 3. 17. and are the works of unrenewed men who are nothing but darknesse See ver 8. are contrary to the light of Gods revealed will Joh. 3. 20. and are usually committed in the dark the very actors being ashamed to do them openly 1 Thess. 5. 7. and because they bring those who live and die in them without repentance unto utter darknesse Matth. 25. 30. They are also called unfruitfull works because they not only bring no advantage unto those who do commit them Rom. 6. 21. but also much hurt and dammage even the wages of sin which is death Rom. 6. 23. Next by commanding them to reprove convincingly those works of darknesse and the parties guilty of them and this though chiefly by their contrary good works Heb. 11. 7. yet not only by those but also by the word of admonition and reproof Eccles. 7. 5. as occasion should offer and Gods glory with the edification of their neighbour should seem unto spiritual prudence to call for it Besides what is already observed from a parallel place ver 7. doct 1. hence Learn 1. Then do we make an approven search and enquiry into what is acceptable unto the Lord when we do not satisfie our selves with the naked knowledge of what He approveth Rom. 2. 18. nor yet do only labour to defend by force of reason or sufferings what we find to be truth after search against gain-sayers 1 Cor. 13. 2 3. but do also make it the rule of practice by practising or for bearing accordingly for the Apostle having commanded them ver 10. to prove what is acceptable unto the Lord doth here enjoyn them to abstain from that which they could not but by searching find to be displeasing to Him while he saith and have no fellowship with the unfruitfull works of darknesse 2. Though we are not simply and in all cases to abstain from the fellowship of wicked men but may freely converse with such of them as we are bound unto either by the law of necessity Psal. 120. 5 6. or by any civil 1 Pet. 2. 18. religious 1 Cor. 7. 12. or natural bond Eph. 6. 1 2. yet no ty of that kind doth give us warrant to partake with them in their sins and therefore we are to eschew all unnecessary and voluntary fellowship and familiarity with them Psal. 26. 4. lest thereby we be drawn to walk in their wayes Prov. 22. 24 25. and they be hardened in their evil course and kept from being ashamed 2 Thess. 3. 14. for he forbiddeth absolutely all fellowship with them in their sins and consequently whatever may bring us under that hazard if so it can be eschewed without the neglect of any other duty And have no fellowship with the unfruitfull works of darknesse 3. We ought to look upon sin in its blackest colours of shame digrace losse of our time strength and of all other expence consumed upon it
23. that the husband is the head of the wife he inferreth here So ought men to love their wives as their own bodies 3. Though there be a sinfull love to a mans self whereby a man preferreth himself and the fulfilling of his inordinate desires to Gods glory and the good of his neighbour Philip. 2. 21. which by all means is to be eschewed and mortified Luke 9. 23. yet there is an orderly lawfull and allowed love to self whereby a man doth seek his own preservation both in soul and body by just and lawfull means with due subordination to Gods glory and without any opposition to or setting himself against his neighbours good for Paul supponeth this love ought to be in every man towards himself and doth urge it as the reason and rule of the love which the husband oweth to his wife while he saith men ought to love their wives as their own bodies he that loveth his wife loveth himself 4. The love which husbands do carry to their wives ought not to have its rise from any such extrinsecal considerations as love to their own peace and ease fear of shame and disgrace if through want of love secret discontents break out to publick strife or from any satisfaction which they find to their carnal affections but from respect to Gods holy Ordinance whereby their wives are made a piece of themselves hence their love shall be most native operative yea and insuperable by any provocations or infirmities when they shall look upon their wives as themselves and consequently upon their infirmities shame hurt as their own for Paul will have their love to flow from this fountain while he saith men ought to love their wives as their own bodies c. 5. That husbands may carry themselves aright towards their wives which holdeth of all superiours with relation to their inferiours they would seriously consider not so much what is in the power of their hand and what they are able to do or may be for their profit and advantage or tend to get themselves obeyed feared and respected to the utmost as what they ought and is incumbent for them to do and what the Law of God and the state they are in do require from them as their duty for the Apostle repeateth the former exhortation held forth ver 25. with the addition of one word to wit ought whereby he mindeth husbands that the thing pressed was their duty and therefore they were to mind it So ought men to love their wives saith he Vers. 29. For no man ever yet hated his own flesh but nourisheth and cherisheth it even as the Lord the Church HE proveth the consequence of the former argument to wit that husbands are to love their wives because they are their own bodies by three reasons The first is taken from the universal custom of all men to wit who are in their right wit not demented and wofully deluded by the devil which is set down first negatively no man did ever hate his own flesh or from hatred did any dammage to it and next positively every such man doth to his utmost provide for and allow upon his own flesh all things necessary both for nourishing or feeding it and for cherishing and keeping it warm with such a sort of care and tendernesse as hens have toward their young ones while by casting their wings over them they do with their own natural heat keep the young ones warm for the word rendered cherishing is a mephor taken from the practice of those tender and loving creatures By all which he not only proveth that husbands should love their wives as being their own body but also hinteth at some of those effects wherein their love should be made manifest whereof particular mention shall be made among the Observations Secondly he proveth the same consequence and also further cleareth with what care and tendernesse the husband should carry himself unto his wife as to his own body from Christs example who nourisheth and cherisheth the Church His body by providing for her and allowing on her all things necessary for soul and body Doct. 1. It is no lesse monstruous and unnatural for a man to hate and from hatred to carry himself austerely saucily and undutifully to his wife than if in a fit of phrensie he should hate and from hatred refuse to do all duty to himself But in stead thereof to be cruel against himself for the Apostle mentioneth this no man not demented did never hate his own flesh to shew that therefore husbands ought as much to abhor and abstain from hating their wives for no man ever yet hated his own flesh 2. It is not sufficient that husbands do not carry any hatred to their wives but they must also love them and evidence their love to them not in empty words and flattering insinuations but in providing all things necessary for them both in food and raiment for he holdeth forth indirectly the husbands duty to his wife in that allowed care which every man hath or ought to have of his own flesh No man ever yet bated his own flesh but nourisheth and cherisheth it 3. It is the duty of an husband to provide things necessary unto his wife not grudgingly or too sparingly as to a stranger or to his childe or servant but liberally according to her rank and station as being his equal and confidently without craving an exact accompt from her of every thing which she receiveth as having a common right and interest with him in all things that are his and cheerfully by testifying such contentment in her even while he bestoweth things necessary on her as he would do in bestowing the same or the like on himself for so much is implyed in a mans nourishing and cherishing of his own flesh which is held forth as the rule of the husbands tender care and liberal benevolence toward his wife but nourisheth and cherisheth it 4. The husband under pretence of cherishing his wife ought not to pamper her or lavishly to wast his estate in upholding her prodigality in apparel unnecessary expensive ornaments and such like vanities but the rule according to which he is to walk in those things and more than which the wife ought not to expect from her husband nor yet complaine if he come up to it is what his own rank requireth his necessity doth permit and that tender care which is taken by him in nourishing and cherishing himself for this is here held forth as his rule But nourisheth and cherisheth it to wit his own flesh 5. Though there be an excessive pampering of the flesh which is sinfull and forbidden when provision is made for it to fulfill the lusts thereof Rom. 13. 14. yet there is a lawfull and necessary care of the flesh or of a mans own body whereby things necessary for food and raiment are bestowed upon it in so far that health and strength be not inlacking for discharging the duties of our calling for
where it is weakest and the enemies greatest force doth lie for because masters are most prone to break out against their servants in threatning railing and reviling words as thinking words are but wind and their tongues are their own Psal. 12. 4. therefore he forbiddeth that evil mainly and expresly Forbearing threatning saith he 5. As it is very usuall for powers on earth sinfully to oversee and not to punish the cruell and unjust dealing of masters towards servants So those sins which are most connived at by men are most severely taken notice of by God for the Apostle mindeth them that God would call masters to an accompt how they carried towards their servants though men did not take notice of them Knowing that your master also is in heaven 6. It is too too ordinary for men in place and authority above others to carry themselves as if they had none above them to be countable unto or at least to dream that the Lord will not take such strict account of them as of their underlings and servants for the Apostle obviateth such thoughts and so doth indirectly imply that masters did so think while he saith your master also is in heaven and there is no respect of persons with him 7. Ministers are bound to inculcate even those truths upon the Lords people which they in charity do judge to be throughly known already by them because truths are better known than made use of by the most part yea the calling to mind of known truths by the publick Ministery doth through Gods blessing put a new lustre and efficacy upon them for inciting unto duty for therefore though the Apostle supponeth they knew this truth yet he putteth them in remembrance of it Knowing that your master is in heaven See what is observed further upon this description of God from His royal palace and impartiality in judging upon Col. 3. ver 25. doct 4 5. and Col. 4. ver 1. doct 4 5 6. Vers. 10. Finally my brethren be strong in the Lord and in the power of his might THe Apostle having from chap. 5. ver 21. exhorted unto those duties which belong to Christians as they are members of families doth now in the second part of this Chapter exhort unto one duty which belongeth unto all Christians in generall the making conscience whereof is necessary for practising all or any of the fore-mentioned duties even that they would prepare and make ready for a christian warfare And being in the first branch of this part of the Chapter unto ver 14. to inforce this duty more generally he doth first propone the exhortation to wit that finally or notwithstanding of all he had formerly spoken this one thing did remain yet necessary to be delivered by him for so much the Original word doth imply even that they would be strong fortifie themselves take to them spirits and resolutions in order to their Christian warfare And this first by looking at and making use of that strength which they had and all Believers have without themselves in the Lord Christ who is engaged with them as leader and generall in this warfare Joh. 10. 28. And particularly they are to look at and act their faith upon the power of His might or His almighty power in order to their being strong and resolute as that which alone was able to answer all their faintings and fears arising either from their own weaknesse Rom. 4. 19. with 21. or the strength of enemies Joh. 16. 33. Hence Learn 1. It is not enough for Christians to know what they ought to do by vertue of their severall relations except they also set about the practice of their duty according to what they know of it for the Apostle having already instructed them in the knowledge of their duty he sheweth this one thing was yet remaining even to prepare themselves with resolution and courage in order to their better practising of it Finally or this yet remaineth that ye be strong in the Lord. 2. As the duties of a Christian life whether in our generall or particular calling will not be discharged by us without a battell and conflict with strong difficulties and terrible adversaries So it is the duty of Christs Ministers not only to presse duties upon the Lords people but also to forewarne them of these difficulties and dangers which ly in the way of their duty and to instruct them how to wrestle with and overcome them all for so doth Paul having already pressed upon them the duties of their generall and particular callings he doth here not only forewarne them but also forearme them against difficulties and hazards Finally be strong in the Lord. 3. Though the Lords Servants sometimes may and are also bound to command and charge the people of God committed to their charge to make conscience of their duty 1 Tim. 6. 17. yea and also denounce against them most terrible threatnings if they neglect it 2 Tim. 4. 2. Tit. 1. 13. yet so long as gentle exhortations enforced with sweet smooth insinuations and rationall demonstrations of the equity and necessity of the thing may prevail they are rather to be followed by them thereby testifying their affection unto and charitable esteem of their hearers as of rationall men who are in a greater probability to be wrought upon by insinuations desires and convincing reasons than by threats and boasts for the Apostle doth here gently exhort them enforcing this exhortation by an insinuative compellation while he calleth them brethren and afterwards convinceth them of the equity and necessity of that to which he doth exhort them Finally my brethren be strong in the Lord. 4. So strong and terrible are these difficulties which Christians are assaulted with in the way of duty See ver 12. that there is need of more than ordinary strength resolution and courage for meeting with them and charging through them Faint hearted-cowards and lazie sluggards will never face them far lesse overcome them Prov. 22. 13. for in order to their rancountering those difficulties he biddeth them be strong that is take to them spirits and courage 5. No naturall courage nor hardinesse of spirit arising from mans naturall temper though in some respect sufficient for making men endure any temporall hardship without succumbing Prov. 18. 14. is able to underprop and bear us up against the furious assaults of such spirituall adversaries and breaking discouragements arising from such multiplied difficulties as daily do assault us in our Christian course for he biddeth them be strong not in themselves or in the power of their own naturall resolutions but in the Lord and the power of his might 6. No strength of grace inherent no spiritual courage flowing from the graces of Gods Spirit in us is alone and by it self sufficient to make us stand and bear us through as victors in this spirituall conflict we must besides be underpropped by the power and strength of Christ the Lord without us by whose influence our inherent graces
All which he wisheth from God the Father not excluding but including the Son and holy Ghost See upon Col. 3. 17. doct 3. and from Jesus Christ the Mediator through vertue of whose merit and intercession all saving benefits are conveyed unto the Elect. Doct. 1. Ministers who would have their pains attended with successe towards the Lords people ought to beg that from God by prayer to be wrought in them which by their preaching they endeavour to inculcate on them for peace love and faith are the sum of all which he hath been presently instructing them in and pressing upon them and here he seeketh all from God by prayer Peace be to the brethren 2. A Ministers prayers for obtaining the Lords blessing upon his pains towards his flock should be serious servent insisted upon and often inculcated untill a gracious answer thereof be granted for the Apostle began with this prayer or wish chap. 1. 2. and here he closeth with it Peace be to the brethren 3. Even Believers are not made perfect in grace at the first the Lord doth carry on that work by steps and degrees that somewhat of Him may be seen in every step and therefore as themselves are bound to grow in grace by adding one grace to another 2 Pet. 1. 5 6. and one degree of the same grace to the former 2 Pet. 3. 18. So it is the duty of others to help them on towards growth by their prayers and wishes for those who were already regenerated among the Ephesians had faith love and peace wrought in them at the first and Paul wisheth here a further degree of and growth in those from God to them Peace be to the brethren 4. Though it be the duty of all to live in peace and love yet a truely Christian and peaceable frame of spirit together with love which is not a meer moral vertue but a saving grace flowing from the root of faith is only to be found among true Believers and should be sought-after by such especially coldrifenesse of affection and unpeaceable walking being more unbeseeming them than any others for therefore doth he wish for peace and love to the brethren that is those chiefly who were brethren in Christ and born of God 5. There cannot be a peaceable frame of spirit in any towards others nor yet an harmonious walking with them nor any thing else except sinfull renting and shamelesse striving but where the grace of love is whereby the heart is armed against all irritations arising from the infirmities of others to break the bond of peace Eph. 4. 2 3. for he conjoyneth these two in his wish peace whereof one branch is a peaceable frame of heart and harmonious walking and love Peace be to the brethren and love 6. As the graces of faith and love are different and therefore the one cannot be the form or essence of the other So they are alwayes conjoyned where one is there the other must be also for he speaketh of them as two different graces whereof the one doth necessarily follow upon the other And love with faith 7. See what is already observed from Gal. 1. 3. Philip. 1. 2. Col. 1. -2. upon the persons from whom and through whom those good things are wished and sought even from God the Father and the Lord Jesus Christ. Vers. 24. Grace be with all them that love our Lord Jesus Christ in sincerity Amen HEre the Apostle wisheth for grace that is Gods free favour and love in Christ the fountain and sum of all the former good things wished-for and enlargeth his wish towards all Believers described from this that they love Jesus Christ in sincerity or incorruption as the word signifieth that is not for a time only but constantly not in hypocrisie or shew only but sincerely and really and so closeth up all with his Amen as an evidence both of his affectionate desire and confidence of an answer Doct. 1. Though we may have a more particular eye to some than to others by making mention of them expresly in our prayers because of our charge of them present imployment about them or other near relations towards them yet we ought not to exclude any especially of these who have relation to Christ but are to remember all such at least in generall and seek the same good things from God to them which we wish for others for the Apostle having made expresse mention of the believing Ephesians under the name of Brethren ver 23. doth here extend his charity and prayers towards all who love our Lord Jesus Christ in generall Grace be with all them saith he 2. The more the heart is exercised in spirituall duties especially in prayer it groweth more warm and more enlarged to the exercise of all those saving graces required in that duty and especially to publick-mindednesse and the exercise of charity towards the Saints and of faith in Jesus Christ for Paul continuing his prayers and wish untill this verse getteth his charity enlarged in the exercise of it towards all Christians in generall and his faith strengthened to the owning of Christ as his own Grace be with all that love our Lord. 3. Gods grace or free favour is the sum of all which a man needeth to wish either for himself or others it is virtually all things so that the man that hath it wanteth nothing he hath all good and necessary things in their cause and fountain he doth also possesse all such things in that measure God seeth fitting for him for in this part of his wish which relateth to all lovers of Christ in generall he doth only make expresse mention of grace as virtually comprysing peace love and faith which he wished to the brethren ver 23. Grace be with all them that love our Lord. 4. Love to Jesus Christ is a sure mark of those who have saving interest in the good things purchased by Him and one of those marks which are best known to the person who hath it love to Christ where it is cannot be well hid for Paul designing those who might plead interest in the good things prayed-for describeth them by their love to Christ as being a mark both sure and easily discerned With all them that love our Lord. 5. The Lords Servants ought to endeavour that those who are in a gracious state and have right to the great and good things purchased by Christ may know so much and for that end would furnish them with the knowledge of such marks and evidences as may be most easily discerned where they are and infallibly prove the soul that hath them to be in a state of grace for Paul giveth such a mark of those who had interest in the good things prayed-for even love to Christ that they might know so much of themselves With all them that love our Lord Jesus Christ. 6. It is the duty of Ministers to lay hold on all occasions to recommend this grace of love to Christ by holding forth those many good and excellent things which do accompany it and are made evident to be in the heart by it that so the Lords people may be the more incited to bestow their love and heart upon Him for Paul to stir them up to the love of Christ recommendeth this grace by making it the mark and evidence of the man that hath interest in all the good things wished-for with all them that love our Lord. 7. Though we are bound to pray even for those who are graclesse that God may bestow grace upon them yet the more speaking evidences there be of true grace in any we may be the more encouraged to pray to God for them and with greater confidence to expect a gracious return of our prayers upon them for Pauls wishes to God to which he affixeth an Amen in evidence of his confidence to be heard are put up in behalf of those who do love our Lord Jesus Christ. 8. As there are many who professe love to Christ whose love is and when it is tryed will be found to be but counterfeir unsincere and not reall So the good things promised to those who love the Lord Jesus Christ do not at all belong to any of that sort whatsoever their deluded hearts may sancie to the contrary but to such only who love Him really sincerely and testifie their love into Him by keeping His commandments Joh. 14. 15. and especially by loving those who are His 1 Joh. 4. 20 21. for the Apostle qualifieth that love to Christ which is an evidence of interest in the good things wished-for by sincerity which implyeth there is somelove not sincere That love our Lord Jesus Christ in sincerity 9. The more sincere a man is in the exercise of any grace or practice of any duty he will endure the longer sincerity in good is alwayes attended with perseverance but hypocrisie doth soon faint and wholly sit up at the last Joh. 27. 8 9. with 10. So much is implyed by the word here rendered sincerity as Tit. 2. -7. which also signifieth incorruption That love our Lord Jesus Christ in sincerity Amen FINIS ERRATA Page Line Read 21 22 Ephes. 5. 2. 22 3 dele shall 26 22 Col. 46 37 Philip. 2. 13. 60 12 inheritance 91 5 by the 138 6 and His 202 10 actuated 213 12 over their 233 38 dividing 235 19 Gen. 13. 253 2 subsistence 267 3 its own 268 35 dycing of ibid 36 or dycing 310 5 any other 327 34 nearby 333 16 6. 10. 343 1 wrought by 347 12 doct 3. 356 26 so see 363 10 6. 10. 364 29 Whatever 413 24 1 Joh. 2. 425 30 Mark 10. 432 32 biddeth 456 1 and 463 28 Gal. 6.