and spoken of the whole Person for to be made of a woman which agreeth only to the humane nature is ascribed to the Person of the Son God sent forth His Son made of a woman 11. Jesus Christ being thus incarnate was in respect of His humane nature while in the state of humiliation truly subjected to the Law and accordingly conformed Himself unto it whatsoever Law it was whether general or moral which all men are obliged unto Luke 2. 5â— or more special positive and ceremoniall which the Jews and children of Abraham were bound to obey Mat. 3. 15. or yet more particular of a Redeemer and Saviour which He Himself only was obliged unto even to die for us Psal. 40. 6 7 8. for saith the Apostle He was made under the Law 12. Though Christ as He was a creature whose will cannot be the supream Law was thus bound to subject Himself to the Law yet it doth not follow hence that therefore He did not fulfill the Law for us but for Himself only because this obligation did flow from His taking-on the humane nature which He did freely and for our good for upon His being made of a woman He was also made under the Law otherwayes He was free from the Law From Vers. 5. besides what is marked upon chap. 3. ver 13. Learn 1. Not only Christ's death and sufferings which commonly go under the name of His passive obedience but also His active obedience to the Law in all those things and those things only wherein we were obliged is imputed unto us as our righteousness price whereby we are redeemed from the Law 's curse for He was made under the Law that He might redeem them that were under the Law So that the price of our Redemption and His subjection to the Law are of equal extent 2. As all men by nature are under the curse Eph. 2. 3. and irritating power of the Law Rom. 7. 5. and the Jewish Church were under that ancient rigid dispensation of the Law binding them chiefly to the observation of many costly and burdensom ceremonies See ver 3. so no lesse was required in order to a Redemption whether from the one or the other than the incarnation of the Son of God and His obedience both by doing and suffering to the whole Law of God only with this difference the Elect were redeemed under the Old Testament from the curse and irritating power of the Law by vertue of Christ's obedience while it was yet to be actually performed for though it be otherwise in natural causes yet a moral cause not present in being but only supposed as future may have its effect but the Redemption of the Jewish Church from that rigid dispensation of the Law was not effectuate before Christ was actually incarnate and did give real obedience to the Law God having so ordered that those legal shadows should not evanish until Christ the substance of them did come for it is with relation to this as a main part of his present scope that the Apostle saith God sent forth His Son to redeem them that were under the Law 3. The outward administration of the Covenant of Grace under the Old Testament had some inflâ—ence upon the ancient Church even as to the inward state of particular Believers in so far that though the Godly then did partake of the same spiritual blessings whereof we partake now yea and some particular persons were endued with greater gifts of the Spirit than many now are Yet greater plenty and abundance of Grace is bestowed upon the Church in the time of the Gospel if we respect the body of the Church and Faithfull in general than was bestowed before Christ came for the Apostle putting a difference betwixt those two times speaketh of receiving the adoption of sons as a thing proper to the dayes of the Gospel not as if the Spirit of Adoption had been altogether withholden from the ancient Church but because it was then tempered with the spirit of servitude the way to Heaven not as yet clearly manifested Heb. 9. 8. and is now bestowed in a more ample clear and plentifull measure for it is not unusual in Scripture that this should be affirmed of one and as it were tacitly denyed of another which is more illustrious in one than in another though it be common to both Mat. 15. 24. according to which rule the following sixth verse must be expounded Vers. 6. And because ye are sons God hath sent forth the Spirit of His Son into your hearts crying Abba Father HE giveth an evidence of their having received the adoption of sons in a more clear and plentifull measure under the New Testament to wit God's sending forth the holy Spirit the third Person in the blessed Trinity and making Him manifest His presence by His special and supernatural gifts in the hearts of Believers whereby they were enabled like little children to own and incall upon God as their Father and this without any distinction of Jew or Gentile which seemeth to be hinted at by the two epithets given to God both signifying the same thing the one Abba a Syriack word which language was then commonly spoken among the Jews the other a Greek word rendred Father which was most commonly used among the Gentiles Now this of God's sending forth His Spirit under the New Testament is not to be so understood as if He had not been sent forth into the hearts of Believers under the Old Testament but that He is now poured-out in a greater measure Joel 2. 28. Doct. 1. There are three Persons in the blessed Trinity the Father the Son and the Spirit all spoken of here God hath sent forth the Spirit of His Son 2. The Spirit here spoken of is not a naked quality or operation and work only but a person subsisting of Himself as appeareth from this that He is said to be sent forth which agreeth only to persons God hath sent forth the Spirit of His Son 3. He is a divine Person and no meer creature for He dwelleth in the hearts of all Believers which can be said of no person but God God hath sent forth the Spirit of His Son into your hearts 4. The holy Spirit proceedeth both from the Father and the Son for He is sent by the Father and is the Spirit of His Son and is so called here because the Apostle is to evidence their sonship by the operation of this Spirit which sonship of theirs is grounded upon Christ Rom. 8. 17. Doct. 5. Whoever have this high dignity of Adoption conferred upon them must also have the Spirit of God given to reside not in their brain only to fill them with the gifts of knowledge as He may be in Hypocrites Mat. 7. 22. but in their hearts also by making a gracious change there Eph. 4. 23. to be diffused from thence as from the first principle of life Prov. 4. 23. through all the faculties of the soul and members
was one he saith When we were children Doct. 3. The ancient Church was also in a state of bondage not as if the Godly among them had not been heirs by Faith of the heavenly Inheritance and partakers of the priviledge of Adoption for so the similitude should not hold which compareth the Church then to a childe who is heir and by right lord of all things but first they were tyed to a number of ceremonial observances or worldly rites and figures which were a kind of bondage and slavery to the outward man Act. 15. -10. Secondly their inward man was under some degree of bondage also in so far as by the rigid administration which then was duties were with much strictnesse pressed and covenanted influence for through-bearing in duty and grace for pardoning their neglect of duty but sparingly revealed Joh. 1. 17. We when we were children were in bondage saith he Doct. 4. The multiplying of bodily significant rites in the matter of Worship is a bringing of the Church unto a kind of bondage and a reducing of her to a state of infancy and minority for therein did consist a great part of that bondage wherein the ancient Church was even that they were under the elements of the world Vers. 4. But when the fulnesse of the time was come God sent forth His Son made of a woman made under the Law 5. To redeem them that were under the Law that we might receive the adoption of sons HE applyeth the similitude yet further unto the Churches freedom from the fore-mentioned bondage which he sheweth was brought about at the time resolved upon by God as most fit for that businesse as which time and in order to the purchase of this freedom God sent His own Son the second Person in the blessed Trinity to the world who was in a miraculous way incarnate as being conceived in the womb of a virgin Isa. 7. 14. without the company of any man Mat. 1. 18 and being so incarnate did subject Himself both to the precepts Mat. 3. 15. and curse of the Law Philip. 2. 8. This is ver 4. Whereby was brought about first the delivery and redemption of those who were under the Law to wit of all the Elect from the curse of it chap. 3. 13. and of the whole Church in general from that rigor and servitude under which she was as to her outward state Eph. 2. 15 for except this be taken-in under the redemption spoken of the Apostle's main scope which is to put a difference betwixt the Church under the Old Testament and the Church under the New as to her bondage and freedom should not be touched especially seing Believers then were redeemed from the curse of the Law as well as Believers now Habak 2. -4. And secondly hereby was procured our receiving or enjoying the Adoption of sons whereby is not meaned only the benefit of Adoption in it self for Believers under the Old Testament were the adopted children of God Jer. 31. -9. but also and mainly a clearer manifestation of that priviledge and a more free use and fruition of it whereby the Godly under the New Testament do not only attain to a clearer insight in their Adoption and the dignity following upon it Rom. 8. 15. but also to the actual enjoyment of their Inheritance in part or of the graces of God's Spirit in a greater measure than the ancient Church did Jer. 31. 33 34. which is held forth as a consequence of our freedom from that rigorous discipline and government under which they were From Vers. 4. Learn 2. The time when God in His providence bestoweth a mercy upon His Church or particular Believers in the Church 1 Pet. 5. -6. will upon an exact survey of all circumstances be found the full time in so far as it is in the most considerable respects the fittest time for the bestowing of it which holdeth also with the time wherein He afflicteth His People 1 Pet. 1. 6. He doth all things well and in season Psal. 94. 18. for in place of saying Christ was sent unto the world at the time appointed of the Father relative to that part of the similitude which is ver -2. he saith When the fulnesse of time was come God sent forth His Son 2. We are not to wonder or curiously enquire why Jesus Christ did come no sooner to the world or why the Churches delivery from her external bondage was so long delayed seing all these things were so ordered of God and did come to passe in the full and fit time When the fulnesse of time was come God sent forth His Son 3. Jesus Christ had a being and subsistance before His incarnation He was even from all eternity truly God Prov. 8. 23. for He is first sent forth before He was made of a woman 4. The Father cannot but accept the obedience of Christ in name of those for whom it is offered and who do lay hold upon it by Faith seing Christ did not come of Himself but was sent by the Father to pay in obedience to the Law that He might redeem those that were under the Law for God sent His Son to wit not by dispatching Him from one place to another for the Son being God is present in all places and can be absent from none but by making Him appear invested with the humane nature which before He was not 5. Jesus Christ is Gods Son in a way proper to Himself alone as being His only Son by nature Joh. 1. 14. the eternally begotten Son of the Father Psal. 2. 7. and the expresse Image of the Father's Glory Heb. 1. 3. for it is of Him he speaketh while he saith God sent His Son 6. It behoved our Mediator to be true man God's unchangable justice so requiring that the same nature which sinned should also suffer for sin for He was made of a woman 7. Christ's humane nature was miraculously formed by the holy Ghost in the womb of a virgin without the company of any man whence it followeth that He was free from the guilt of Adam's first sin and consequently of original sin which descendeth from Adam unto all his posterity who come of him by ordinary generation Gen. 5. 3. but Christ did not so come of him for He was made of a woman and not begotten by a man Mat. 1. 18. 8. The body of Christ was not created in Heaven and conveyed to the womb of the virgin and from her to the world without taking of its substance from her as water is conveyed through a conduit but it was framed in the virgin and of her substance for He was made of a woman 9. Though there be two natures in Christ as being both God and man yet He is but one person for the same Son who was sent by the Father is made of a woman 10. By vertue of this personal union of the two natures in Christ those things which are only verified in the one nature are attributed unto
and freedom through vertue of that price Thirdly he sheweth the impulsive cause which moved God to bestow such a benefit even the riches of that same grace and free-favour in God formerly spoken of By all which he carrieth on his main scope which is to confirm those Ephesians that salvation and all the steps leading to it do flow from God's free-grace in Christ. Doct. 1. All men the Elect themselves not being excepted are by nature under slavery and bondage to sin Joh. 8. 34. Satan Eph. 2. 2. and to God's wrath Joh. 3. 36. for redemption presupposeth bondage In whom we have redemption 2. There was no delivery to be had from this bondage by prayer and intreaty nor by exchange of prisoners as in wars nor yet by strong hand and meer force but by paying of a price not to Satan who detaineth the Elect in slavery as a rigid Tyrant or mercilesse Jaylor from whom they are delivered by force Heb. 2. -14. but to God Eph. 2. 2. whose justice was wronged by the sins of the Elect and therefore behoved to be satisfied for redemption according to the force of the original word is a delivery by ransom and price 3. Jesus Christ is that Person by whom we have redemption from the fore-mentioned slavery this work by the counsel of the whole Trinity being put over upon Him as one who not only had right both of property to redeem the Elect being His creatures Heb. 1. 10. and of kinred Lev. 25. 48. as being our brother and of the same nature with us Heb. 2 14 but was also fitted to be our Redeemer a price to wit His humane nature being put in his hands to lay down Heb. 10. -5. and was able to redeem as being also God whereby His sufferings as man became a ransom of infinit value Act. 20. -28. for by saying In whom or in Christ we have redemption he saith that we have it by Him 4. We have this redemption not only by Christ but also in him which holdeth also in forgivenesse of sins He being the common store-house wherein the Elect have all their spiritual blessings treasured up even before they take their spiritual being from Him or get those blessings actually applied unto them as Adam's posterity have their original guiltinesse whence all actual transgressions flow treasured up in Him before they take their natural being from Him Rom. 5. 12. As also because this redemption and the fruits of it are not actually applied to the Elect until they be in Christ and by faith united to Him Joh. 3. 36. for saith he In whom meaning Christ we have redemption and forgivenesse of sins 5. The wrong done to infinit justice by our sin was so great that nothing performed by Christ could be a sufficient ransom in order to our redemption except he had crowned all his other actions and sufferings by laying down his life and undergoing a bloudy and violent death for We have redemption through his bloud to wit not as excluding his former obedience Rom. 5. 18 19. nor yet his other sufferings especially his soul-sufferings Isa. 53. 10. but as being the head-stone and compleating of all Joh. 19. 30. Doct. 6. Sin is a debt as being a wrong done against God obliging the sinner to repair God in his honour or otherwayes to underly the wrath of a provoked God for ever Rom. 6. 23 for the word forgivenesse in the Original and as it is used in Scripture is taken from those who are loosed out of a prison for debt The forgivenesse of sins 7. There is no delivery from this debt of sin and obligation to wrath because of sin but by pardon and forgivenesse It is an infinit debt and so cannot be satisfied by finit creatures for thus doth Paul expresse the way how the debt is removed even by forgivenesse of sins 8. Though the guilt of sin be removed by forgivenesse and therefore freely as to us yet that sin might be thus freely forgiven with the good leave of provoked justice forgivenesse of sin was purchased at a dear rate by Christ for as we have redemption through his bloud so also forgivenesse of sins 9. Jesus Christ hath this rich treasure of forgivenesse of sins which he hath bought by his bloud laid up in himself so that whensoever a sinner sensible of this weighty debt doth lay hold upon Christ by faith and is thereby ingraffed in Him his sins are freely pardoned and his debt remitted for In him saith he we have forgivenesse of sins 10. As that grace favour and good-will which God manifested in the salvation of sinners is a rich copious and abundant grace so nothing argueth the riches of this grace more than that from it do flow such excellent effects as the giving of Christ the Son of God to redeem slaves and rebels together with forgivenesse of sins they being infinit wrongs and there being many of them in every pardoned sinner Psal. 19. 12. And those not only ordinary infirmities but sometimes also heinous transgressions Psal. 51. 14. and yet free-grace pardoneth all and this not only in one but in all Believers in all ages and doth yet remain as full and overflowing in God to pardon self-condemned sinners as ever all which doth argue no lesse than a copious rich and abundant grace for the Apostle speaking of grace with relation to those two redemption and forgiveness which flow from it he calleth it a rich grace According to the riches of his grace saith he Vers. 8. Wherein the hath abounded toward us in all wisdom and prudence THe Apostle doth thirdly speak of those spirituall blessings which were prepared in Election and purchased in that excellent work of Redemption as they are conveyed and applyed unto the Elect in their effectual calling whereby he carryeth-on his fore-mentioned scope in shewing That as God did give evident proofs of his free-grace and favour in all the former steps tending to salvation so he had manifested the abundant riches of his grace in the effectual calling of those Ephesians in so far as his eternal love which was before alwayes hid in a decree did no longer contain it self but overflowed in its effects towards them or in them as the word may be rendred which effects wrought by Gods grace in them he sheweth to be all wisdom and prudence under which are comprehended all the saving graces of God's Spirit in Believers if we take as we safely may take wisdom for the saving knowledge of divine mysteries and of such religious truths as are only to be believed and fall not under practice And prudence for that grace and vertue whereby we know our respective duties both to God and man and our actions and practices are ruled and ordered according to the prescript of God's Word for so the words are taken Col. 1. -9. Doct. 1. Whosoever are elected from eternity and for whomsoever Christ did give a ransom to provoked justice in the fulnesse of time all such in
are Believers in whom this mighty power hath already wrought may be in a great measure ignorant of the exceeding greatnesse of it they are destitute even of the notional knowledge of it in a great part because of the mysteriousnesse of the subject Joh. 3. 8. and their little acquaintance with the Word which revealeth the way of God's working in souls Psal. 77. and 88. but chiefly of experimental knowledge there being much to be wrought in them by His mighty power whereof they can have no experience as yet Philip. 3. 21. there being much also already wrought in them and they know it not but doubt of it Job 9. 11. for though it be a mighty working power yet it hath a meek sweet Phal 110. 3. secret Cant. 5. 4. and therefore a not easie discernable work Thus those believing Ephesians were in a great part ignorant of this power else to what purpose did the Apostle pray that they might know what is the exceeding greatnesse of his power 10. The experimentall knowledge chiefly of God's way of working in and towards Believers is to be carefully sought after as being of great concernment to make us thankfull to God for His gracious working in us where it is known and felt Psal. 116. 8 9 c. as also in order to our own comfort arising from that our knowledge Psal. 116. 7. and to strengthen our faith and hope in God Rom. 5. 4. for while Paul prayeth for the knowledge of this mighty working power to them he teacheth them to seek after this knowledge themselves That ye may know what is the exceeding greatnesse of his power 11. This experimental knowledge of God's power is an eminent part of spiritual wisdom and of our knowing and acknowledging of Christ aright for he prayeth that they may know what is the exceeding greatnesse of his power as one end or part of that spiritual wisdom which consisteth in the knowledge or acknowledgment of Him spoken of ver -17. Vers. 20. Which He wrought in Christ when He raised him from the dead and set Him at his own right hand in the heavenly places THe Apostle in the third branch of this second part of the Chapter taking occasion from what he spoke of the exceeding greatnesse of God's power in Believers ver 19. falleth out upon a commendation and more large explication of that mighty power taken from one of its admirable effects towards Christ in exalting Him from His low condition whereby he doth yet prosecute his main scope for what greater confirmation could be given unto their faith in Christ than the making known unto them how highly exalted Christ is and that the same divine power which exalted Him had wrought was working and would continue to work in them untill all those glorious things which they had now only in hope should be actually bestowed upon them And first that he may commend and clear that mighty Power according to which God did work in the believing Ephesians he doth briefly propound two things which were wrought by it towards the exaltation of Christ first His resurrection from the dead Secondly His being set at the right hand of God in heavenly places whereby is set forth that high glory and dignity which after Christ's resurrection and ascension was put upon Christ as God-man far surpassing the glory of all things created Philip. 2. 9. together with that high power and authority which the same Christ God-man hath obtained over all things to dispose of them for the Churches good 1 Pet. 3. 22. which glory and authority of Christ is only visible in the Heavens and therfore it is said to be in heavenly places because Christ's humane nature through which His Deity doth shine and manifest it self is only in Heaven Act. 3. 21. although the effects of this His power and authority may be and are perceived elsewhere Act. 2. 33. And that this is intended to be held forth by Christ's sitting at the Father's right hand is clear not only from the places presently cited and the Apostle's own explication which he subjoyneth in the verses following but also from the phrase it self which cannot be proper seing God hath neither right nor left hand properly Joh. 4. 24. and so must be a metaphor borrowed from Kings and Princes who do set those at their right hand whom they highly honour 1 King 2. 19. or place in any office of chief authority and trust Mat. 20. 21. Doct. 1. As our Lord Jesus was once among the dead So He did rise again from death See upon Gal. 1. ver 1. doct 7. for saith he When He raised Him from the dead 2. The raising of Christ from the dead as it was the Father's work So considering what an eminent person Christ was and how low He was brought Philip. 2. 6 7 8. and what a height of honour He was exalted unto Philip 2. 9. 10. and that He did sustain our person in dying the iniquities of us all being laid upon Him Isa. 53. 6. and in rising again from death Eph. 2. 5 6. All those I say being considered this work of raising Christ was an effect of God's extraordinary and mighty power for as he ascribeth the raising of Christ to the Father which doth not contradict those Scriptures which affirm Christ to have risen by His own power John 2. 19. and 10. 17. because it is one and the same power which is in both Father and Son they being one only God 1 Joh. 5. 7. So he doth ascribe it to the working of His mighty power spoken of vers -19. and related unto in this while he saith Which or according to which He wrought in Christ when He raised Him from the dead 3. The self-same omnipotent power which wrought in and towards Christ's exaltation in all the steps of it is engaged for working grace and carrying-on the work of grace in Believers and for performing unto Believers whatever they have ground to hope-for from His Word and therefore we may look upon the severall effects and proofs of this power towards Christ as so many pledges that God will against all opposition perform whatever He hath undertaken to us for He maketh that power whereby He worketh in Believers and whereby He raised Christ from the dead to flow from one and the same fountain and principle in God and the one to be according to the other while he saith According to the working of His mighty power which He wrought in Christ. 4. This high honour and soveraign power signified by sitting at the Father's right hand was put upon Christ not before but after His humiliation and resurrection from the dead for then in His humane nature He did receive dominion and honour which He never had untill then as man and though being considered as God cloathed only with His own divine Majestie He was from all eternity equal in power and glory with the Father and holy Ghost Philip. 2. 6. yet He did not reign as God
incarnate and cloathed with our flesh untill then having hid His divine glory so that very little of it did appear under the infirmities of the humane nature from His incarnation untill then Philip. 2. 7 8. but then He did manifest His divine glory absolute power and authority in a way incomprehensible by us in and through the vail of His glorified flesh for the Apostle sheweth those things were done in this order while he saith When He raised Him from the dead and set Him at His own right hand 5. Although the divine and humane nature in Christ are not confounded but remain distinct both in their essence and operations each nature doing that which is proper unto it self Heb. 9. 14. 1 Pet. 3. 18. yet so near and strict is that personall union of the two natures in Christ that those things which are proper only unto the one nature are ascribed unto and spoken of the whole person for here though this high honour and trust put upon Christ was in some things verified only in the divine nature in so far as it speaketh His manifestation of His divine glory and exercising His divine authority as God incarnate in and through the humane nature And though in some things it was verified only in the humane nature in so far as it speaketh His obtaining of glory and power from the Father which before He had not yet the whole of it is ascribed unto the whole person of Christ God-man while he saith And made Him to sit at His own right hand 6. Though Christ as Mediator be exalted to such high honour and authority as no meer creature is capable of yet so far is His humane nature from being made hereby omnipotent omnipresent and consequently equal with God That even whole Christ considered as Mediator is inferior and lesse than the Father Joh. 14. -28. as having received all this honour and authority from the Father Matth. 28. 18. and administrating His Kingdom in the Father's Name Joh. 5. 22. which He is also to render up unto the Father 1 Cor. 15. 24. for not only do the Scriptures cited but also the phrase here used prove so much seing those whom the King setteth at his right hand do hold their dignity and trust from him and must be comptable unto him And set Him at His own right hand Vers. 21. Far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come 22. And hath put all things under His feet THe Apostle in the second place insisteth upon that second effect of God's mighty power and explaineth what he meaned by the Father's setting of Christ at His own right hand even that which we formerly shewed to wit that transcendent glory and dignity with full power and soveraignity which was put upon Him And first he speaketh of that general power and eminency which He hath over and above all the creatures by shewing that He is exalted in glory not only above but far above the glory of all creatures whatsoever whether principality power might or dominion under which is comprehended every thing that is excellent among the creatures whether in Heaven Earth or Hell for sometimes good Angels are expressed by those titles Eph. 3. 10. sometimes bad Angels Eph. 6. 12. and sometimes Civil powers Tit. 3. 1. And lest any might apprehend some dignity besides not comprehended under any of these four he addeth a general clause comprising every name that is all things excellent or famous and worthy to be so named as famous men are called men of Name So that he hereby sheweth no creature can enter in competition with Christ in glory dignity and worth and withall he extendeth this glory put upon Christ in its duration not only unto this world but that which is to come and shall never have an end ver 21. And that he may exalt Christ yet further he sheweth that He is not only above all creatures in glory but also in dominion and soveraignity the Father having placed all the creatures in a state of lowest subjection unto Him even under His feet to be disposed of as He seeth fit From Vers. 21. Learn 1. The glory and splendor of things created hath some aptnesse in it if it be not rightly looked on or rather we are apt to take occasion from it to hide and undervalue the glory and excellency of Jesus Christ for otherwise the Apostle would not labour so much to set Him high up above them and His glory above theirs Far above all principality and power 2. Though Scripture give some ground to affirm that there are different degrees and dignities among the Angels Dan. 10. 13. and 12. 1. yet what are their different orders offices and dignities Scripture doth nowhere determine neither is there any ground for us to determine from this place for as we shew the Apostle's scope is under those titles and the general clause subjoyned to lay aside not only Angels but all civil powers and all created dignity whatsoever from competing with Christ in the point of power excellency and worth Far above all principality and power and might and dominion and every name that is named 3. Even the humane nature of Christ and His glorified body by vertue of that unspeakable union which is betwixt the two natures of Christ in one person is lifted up so high in glory that the glory of Kings and Emperors of Sun Moon and Stars of the souls of just men made perfect yea and of glorious Angels is nothing to it and lesse than the light of a candle being compared with the Sun in his brightnesse for he is speaking here of that glory which Christ hath by sitting at the right hand of God which as to some pieces of it doth belong to Christ as man and of it he affirmeth that it is far above all principality and power and might and dominion and every name that is named 4. As we do then only think aright of that high glory put upon Christ when we look on it as matchlesse and not only above but far and infinitly far above all that glory which can be found in all or any of the creatures So the holding forth of Christ in his glory by the Lord's Servants is a point of great concernment for the good of God's People to make all created glory wax dim and bulklesse Dan. 3. 16 17 18. to draw their hearts up after and towards Him Joh. 4. 10. to hearten them against those discouragements they usually meet with in doing service to Him Act. 7. 55 56. and to make them more reverent in their approaches to Him Heb. 12. 25. for therefore doth Paul so much labour as he cannot well satisfie himself in setting forth that high glory wherein Christ is while he saith He is above and far above and then enumerateth four comprehensive particulars and addeth a general clause comprising all
it is called the middle wall of partition or of a hedge and stone-wall for the Original signifieth both with an eye questionlesse to to the wall which was in Solomons Temple between the court of the People and of the Gentiles which hindered all manner of passage sight or communication betwixt them Ezek. 42. 20. So the meaning is that in order to this union He did abolish the legall ceremonies whereby the Jews were distinguished from the Gentiles as two houses by a mid-wall going betwixt them or as an inclosed Garden is separated from an out-field by an hedge or dyke of rough stones ver 14. Secondly He did abolish the enmity by which enmity is meaned the same ceremoniall Law and that chiefly because it was the occasion of a perpetuall standing strife betwixt Jew and Gentile while the Jew reproached the Gentile with uncircumcision and neglect of Gods worship Act. 10. 28. the Gentile again reproached the Jew with circumcision and the rest of these Legall rites which they judged unreasonable irreligious and absurd Esth. 3. 8. although those ceremoniall rites may be also called enmity with relation to God in so far as the practising of them by the Jews was a real testimony and confession of their own guilt and the enmity which was betwixt them and God See Collos. 2. 14. And His withholding them from the Gentiles was an evidence of His displeasure and enmity against them Ps. 147. 20. and here the Apostle expresseth the way how Christ did abolish that enmity or these ceremoniall rites to wit in His own flesh that is by His death which He suffered in His flesh or humane nature 1 Pet. 3. 18 Thirdly he expoundeth what he meant by the mid-wall and the enmity which Christ abolished even the Law of Commandments in ordinances The first of which words is more general to wit the Law as comprehending according to the custom of the Hebrew language all Doctrine revealed to the Church Psal. 19. 7. and this is astricted by the second word which is more speciall to wit Commandments signifying that Doctrine only which commandeth what should be done and forbiddeth what should not be done and both those are astricted by the third which is yet more special to wit Ordinances whereby are meaned those Commandments only which did relate to Gods externall worship and were prescribed by God as so many types and shadows of Christ to come and of those good things which were purchased by Him Heb. 9. 9 10. So that the Law and Commandments were only abolished as to that part of them which was contained in those Ordinances ver 15 From ver 14. Learn 1. Every man by nature in himself and without Christ is at war and enmity with God with His Church and chiefly those in the Church who are truely regenerate he cannot be subject unto the Law of God Rom. 8. 7. And as therefore he hateth the Law-giver and those who yeeld obedience to His Laws So he is under the Law-givers curse Gal. 3. 10. for while the Apostle speaketh of making those Ephesians nigh to God and His Church by Christ he saith Christ was their peace which implyeth that their distance from those consisted in hatred of and enimity against them for he is our peace saith he 2. This enmity chiefly which is between God and fallen man was irreconciliable and impossible to be removed except Jesus Christ that great high Priest and Prince of Peace had shed His bloud and suffered death by the merit whereof as He hath given satisfaction to a provoked God Eph. 5. 2. So by the efficacy and vertue thereof He subdueth that rebellious disposition against God which naturally is in us Rom. 6. 6. and maketh us accept the offer of friendship and reconciliation with God and yeeld our selves servants to righteousnesse unto holinesse Acts 5. 31. and so upon both hands He maketh peace for saith he He is our peace to wit by His bloud spoken of in the preceeding verse 3. The uniting of both Jew and Gentile in one Church is a branch of that peace which Christ hath purchased with His bloud And that not only because their actuall union was according as God in His wise counsel had decreed to follow upon Christs death and not to go before it See upon Gal. 3. vers 14. Doct. 4. but also in order to this union the Law of ceremonies behoved to be abolished See Doct. 5. and this called for Christs death See vers 15. Doct. 4. for the Apostle having asserted that Christ was their peace by His bloud he giveth this as an instance or effect of His so being Who hath made both one 4. From the Apostles designing the ceremoniall Law by a metaphor taken from houses divided by a mid-wall or from an orchard garden or inclosure separated from the out-field by a dyke or wall of rough stones We learn several things relating to the nature use and duration of the ceremoniall Law which are the grounds of the similitude And first as a wall is builded by the owner of the inclosure So the ceremonial Law was of Gods own appointment who only had power to choose what part of the world He thought fit to be an inclosure for Himself Deut. 32. 8. and to appoint these means and ordinances whereby He would have them inclosed and separated from others Exod. 25. 40. Secondly as a rough wall is made up of so many hard unpolished stones not covered over with lime or plaister So the ceremoniall Law consisted of many Ordinances Heb. 9. 10. and those very difficult to be obeyed and an untolerable yoke Act. 15. 10. Thirdly as a wall or hedge incloseth a peece of ground for the owners special use which therefore is more painfully manured and separateth that inclosure from the out-field which lyeth about it So the ceremoniall Law did serve to inclose the people of Israel as the Lords own garden and vineyard for bringing forth fruit unto Himself Isa. 5. 7. and to separate them from all the world besides Deut. 4. 7 8. as being a worship wholly different from and contrary unto the superstitious rites and worship used among the Gentiles Deut. 12. 2. and containing strict injunctions unto the Jews to avoid all conformity with the Gentiles in their garments Num. 15. 38. cutting of their hair Lev. 19 27. and such like Fourthly as a rough wall is but weak and ruinous as not being built with cement or morter to make it strong and therefore but to endure for a season untill the owner think fit to enlarge his inclosure and take-in more of the open field So the ceremoniall Law was not to last for ever but only for a time untill Christ should come in the flesh and take in the Gentiles within the inclosure of His Church who were before an open field not possessed nor manured by Him after which there was no further use of the mid-wall And hath broken down the mid-wall of partition between us saith he meaning
Jesus Christ himself being the chief corner-stone IN the third similitude he compareth the Church unto an edifice or stately building and sheweth that those Ephesians were a part of it Which similitude doth hold forth a further degree of nearnesse to and communion with God and His Church than the former in so far as the stones of an edifice are most strictly joyned together both with the foundation and amongst themselves and herein he doth doubtlesse allude to Solomons Temple which did prefigure the Church of the truly Regenerate And first that he may with greater clearnesse set forth this their happy condition he doth describe this spiritual stately and in several things admirable edifice from four things First in this verse from its foundation or that which doth support the weight of the building which he calleth the foundation of the Prophets and Apostles whereby is not meaned that the Prophets and Apostles in their own persons are the foundation of the Church for they are built as lively stones with the rest of the Elect upon the foundation Philip. 3. 8 9. And therefore we must hereby understand the foundation which was laid by them as wise master-builders under God 1 Cor. 3. 9. 10. to wit the Doctrine of the Prophets and Apostles or rather Jesus Christ the sum and scope of their Doctrine Rom. 10. 4. 1 Cor. 2. 2. as the Apostle expoundeth himself 1 Cor. 3. 11. and is clear from Isa. 28. 16. to which place he doth here allude and which is also more plainly set forth in the close of this same verse where the Apostle proveth that they were built upon that foundation because Christ is that corner-stone spoken of Isa. 28. 16. and Psal. 118. 22. So that the foundation and corner-stone must be both one in this place seing he inferreth the one from the other only with this difference that Christ is not only the lowest corner-stone which lyeth under the whole building and is a part of the foundation to which corner-stone He is compared Isa. 28. 16. but He is also the highest to which He is compared Psal. 118. 22. Yea and such a corner-stone as reacheth all alongs the angle from the foundation to the top of the building binding the two walls of the Church together which are the two Nations of Jews and Gentiles for the word in the Originall signifieth the extream corner-stone that is both the highest and the lowest and consequently compriseth all which ly between those two extreams neither doth the word imply that there are any other subordinate or secundary foundations or corner-stones seing the word is better rendered extream corner than chief Doct. 1. Those excellent priviledges bestowed upon Believers consisting in and flowing from union and communion with Christ and His Church are of such a spirituall sublime and divine nature and we are so carnall dull and slow of understanding that there are no proper significant words whereby to expresse them so as we may understand them for therefore is it that the Spirit of God doth speak of them to us in our own language and taketh similitudes from things earthly to set them forth that so we may at least understand somewhat of them as here he maketh use of a similitude taken from a stately building for that end And are built upon the foundation 2. So excellent and full are those priviledges and so compleat is that happinesse which is enjoyed by Believers that not any one similitude taken from earthly things can fully or in any measure satisfyingly set them forth for therefore is it that the Spirit of God doth multiply similitudes to this purpose that what is wanting in one may be supplied by another as here having set forth the happy state of Believers from the similitude first of a city next of a family ver 19. he doth in this verse add a third similitude taken from an edifice And are built upon the foundation saith he 3. So steadable is Jesus Christ unto Believers and of such universal use in order to their being built up in one temple unto God that there is not any one piece of a building by which His steadable usefulnesse can be sufficiently represented He is not only the foundation-stone who being the first stone which was laid in the building Rev. 13. 8. doth support this whole spirituall edifice Matth. 16. 18. who was brought so low by His sufferings and dayly in the preaching of the Gospel that the meanest Believer may be rolled upon Him Matth. 11. 28. and upon whom the weights of all Believers great and small do hing Isa. 22. 24. but He is also the corner-stone who reacheth from the foundation to the top of this spirituall edifice and joyneth Jew and Gentile the two walls of the Church together in one see ver 15. yea and all particular Believers are united in Him Joh. 17. -22 23. who breaketh the violent blasts of all those storms which would otherwise overthrow the edifice Isa. 25. 4. and use to beat most violently upon the corners of buildings Job 1. 19. who also is the choice of the stones of the building as corner-stones use to be Jer. 51. 26. as being of more durable substance even the great and mighty God Isa. 9. 6. and is in His humane nature adorned and polished with a variety and fulnesse of created graces above His fellows Psal. 45. 7. as corner-stones are more curiously ingraven and wrought than the rest of the building Psal. 144. 12. in whose stability and strength the strength of the whole spirituall edifice Matth. 16. 18. and of every lively stone thereof doth consist Joh. 10. 28. as the strength of an artificiall building consisteth in the goodnesse of the foundation and corners Matth. 7. 24 25. for the Apostle speaking of this spirituall edifice giveth unto Christ the place both of foundation and corner while he saith Ye are built upon the foundation of the Prophets Jesus Christ himself being the chief or extream corner-stone 4. That any man be a part of this spirituall edifice and do partake of all those glorious priviledges which flow from union and communion with God and His Church and are enjoyed by all the lively stones of this building he must be built upon Christ the foundation taking band upon Him by the cement of lively faith for the Apostle shewing that those Ephesians were a part of this spirituall building saith they were built on Christ And are built upon the foundation 5. There is no closing with taking band upon Christ aright as a foundation-stone or rock for salvation except He be conceived and accepted of as He is revealed and offered in the Scriptures of the Old and New Testament for He is called the foundation of the Prophets and Apostles to wit whom they set forth and placed as a foundation in the Church by their Doctrine and Writings 6. Though God Himself be the principall author and builder of this spirituall edifice Isa. 28. 16. 1 Corinth 3.
Believer doth thereby lay hold on Christ Philip. 3. -12. giveth Him daily imployment Joh. 15. -5. and Christ being so laid hold upon and imployed remaineth and resideth in the Believer for therefore is it that he ascribeth this indwelling of Christ in the heart unto faith that Christ may dwell in your hearts by faith 7. Such is the power and vertue of faith that those things which are at furthest distance whether in respect of time Joh. 8. 56. or of place are present to it and to the heart by it Even as those things are present to the eye and ear which are clearly seen and distinctly heard though in respect of place they may be many miles distant so whole Christ both as God and Man is present to the heart in His merit vertue and efficacy laid hold upon by faith though His humane nature be locally present in heaven only Act. 3. 21. and therefore there is no necessity in order to our spirituall life that His body be present in the Sacrament and received by the mouth and stomach for He is conveyed unto and dwelleth in the heart by faith besides that the flesh profiteth nothing Joh. 6. 63 Vers. 17. That ye being rooted and grounded in love 18. May be able to comprehend with all Saints what is the breadth and length and depth and height 19. And to know the love of Christ which passeth knowledge THe third petition followeth wherein the thing prayed for is an excellent effect of that spirituall corroboration flowing from Christs dwelling in them by faith spoken of ver 16. 17 even that God would make them grow in knowledge especially in the experimentall knowledge of his love in Christ. And first he setteth down the mean of attaining the thing prayed for to wit their firm and sure laying hold upon and adhering to the love and free grace of God in Christ as it is revealed in the Gospel by the grace of faith as trees are firmly fastened in the ground by their roots and edifices are built and lean upon their strong foundations for the two words rooted and grounded are metaphors taken from trees and edifices ver -17. Secondly the request it self first proponed more obscurely to wit that they might be able to comprehend or certainly to understand what that love of God in Christ is whereof he hath presently spoken and is to speak immediately afterwards and therefore it is most agreeable to the present purpose that it be here understood as the thing which he would have them able to comprehend in its infinit greatnesse and full perfection according to all its dimensions as of breadth whereby it is extended unto all ages Matth. 28. 20. and all ranks 1 Tim. 2. 4. of length whereby it reacheth from eternity to eternity Psal. 103. 17. of depth whereby it stoupeth down to the lowest depths of sin and misery and draweth sinners from thence Psal. 86. 13. and of height whereby it reacheth up to heavenly joyes and happiness and carrieth sinners up thither Joh. 14. 3. which are the four usuall dimensions and measures according to which we ordinarily take up the bignesse of grea test bodies And withall he sheweth that this compr ehension or uptaking of Gods love here prayed for was in part attained and in its full measure attainable after time by all reall Saints and sound Believers that hereby those Ephesians might be more animated and incited to aspire unto it vers 18. Secondly the request is proponed more plainly to wit that they might know in some measure and chiefly from their own experience this love which is here called the love of Christ not to seclude the love of the Father or holy Ghost but because the love of the whole Trinity is conveyed in the effects thereof towards lost sinners through Christ and His merit Joh. 3. 16. and concerning this love he affirmeth that it doth passe knowledge or created understanding to know it to wit fully and in its utmost extent seing it is infinit as God Himself is infinit ver 19 From ver -17. Learn 1. As trees cannot long stand against the blasts of boisterous winds except their roots be deeply fastened in some good ground and as houses cannot remain long firm and strong except they be built upon some sure foundation So neither can Professors hold out for any space of time against the furious assaults of many violent tentations except they be under-propped by and rely upon some strong foundation for the Apostle expressing that stability and constancy arising from the faith of God's love which he wished for to those Ephesians by two metaphors taken from trees deeply rooted and houses strongly built doth imply that without the faith of this love they were as trees without a root and houses without a foundation that ye being rooted and grounded in love 2. The only sure foundation whereon the soul being built and fastened is able to stand out against the strongest blasts of most violent tentations is the unchangeable and free love of God in Christ revealed in the Gospel and laid hold upon by faith and no conceit of our own righteousness naturall courage fixed resolutions or such like Matth. 26. 33. with 70. for the Apostle would have them rooted and grounded in love to wit the love of God in Christ. 3. As this love of God in Jesus Christ is a most firm rock and sure foundation in it self So it concerneth those who would be sustained by it against the furious assaults of Sathans tentations from all hands to be firmly fastened in and built upon it which is then done when they do not rest upon the notionall knowledge thereof in the brain so as to be able pertinently to discourse of it but when this marvellous love and all the good things prepared by it are laid hold upon by faith as they are offered and this not faintly but seriously as we would grip to a thing upon life and death 1 Tim. 1. 15. for Paul would have them firmely fastned in and built upon God's love as trees are rooted in the ground and houses are joyned with their foundations And the mean whereby they were to be so rooted and grounded in God's love is the grace of faith as appeareth from a parallel place Col. 2. 7. That ye being rooted and grounded in love From ver 18. Learn 1. As they who have found the saving effects of Gods love in Christ and consequently cannot but know something of it do yet know but a small portion thereof So the knowledge and chiefly the experimentall knowledge of this abounding and marvellous love from the felt and known effects thereof is of great concernment unto Believers and ought to be sought after by them accordingly for this knowledge is not only pleasant as being of a subject wonderfull but also edifying both in order to our comfort Rom. 5. -2. with 5. and to our incitement unto duty 2 Cor. 5. 14. for he prayeth for a greater measure of this
captivity captive and gave gifts unto men THe Apostle secondly in this first branch of the second generall argument for union from the diversity of gifts doth confirm from Psal. 68. 18. what he presently said that Christ is the author and bestower of all graces and gifts with their different measures In which place of the Psalm David doth look through the ark a type and shadow to Christ the substance and in a prophetical way speaking of things to come as already past to point-out the certainty of their performance he doth foretell that Christ should in a triumphant manner ascend up on high or unto the heighest heavens See ver 10. and that at and by vertue of His ascension He should first lead captivity captive that is as he had upon the crosse foiled His many enemies and begun to triumph over them Col. 2. 15. So in His ascension He should continue the triumph evidently declaring that He had given a totall rout to all the spiritual enemies of His Church and Kingdom The expression used to set forth this purpose hath in it an allusion to conquerors who in their triumphing solemnities used to drive their captive enemies before their own triumphant chariots See this expression used in the same sense Judg. 5. 12. And secondly following the same allusion to triumphing conquerors who used to divide and scatter the spoil and other magnificent gifts among the applauding Citizens and Souldiers he sheweth that Christ should at and by vertue of His ascension pour-forth and distribute a large measure of gifts and graces upon His Church and severall members thereof which prophesie the Apostle citing the place with some variation of the words but keeping close to the sense and purpose doth shew was now fulfilled by Christ and consequently that Christ is the bestower of all graces and gifts with their different measures as was affirmed ver 7. Doct. 1. Ministers ought to hold forth nothing for truth or presse nothing as duty upon the Lords people but what they may confirm and prove to be such from the authority of God speaking in Scripture yea and it is their duty sometimes to bring forward their proof by making expresse mention of it for thus doth Paul confirm what he spake ver 7. by a testimony cited from the Psalms Wherefore he saith that is David or the Spirit of God speaking by David saith 2. As there was much of Christ revealed in the Scriptures of the Old Testament though but darkly and under a vail of types and ceremonial shadows So He was revealed and spoken-of in those Scriptures as true God and Jehovah for that which is said Psal. 68. was spoken of God even Jehovah as appeareth from ver 4. and all alongst which Paul sheweth here was fulfilled in Christ Wherefore be saith he hath ascended c. 3. Though the very words and phrase of Scripture are much to be thought of and closely adhered unto so far as is possible lest by our unnecessary casting of Scripture-purpose in an affected strain of words unknown to Scripture we lose at length the purpose with the words 2 Tim. 1. 13. Yet the sense and meaning of Scripture is mainly to be sought-after and kept in remembrance so that though we do not call to mind the very words of such a Scripture but only the sense meaning and purpose of it we may draw comfort or information from it or make use of it otherwayes for the Apostle here as oft elsewhere doth not so much adhere to the precise words as to the sense of that Scripture which he cites in so far as where in the Psalm it is said Thou hast ascended and received gifts for men to wit He received them to be given to men it is here When He ascended and gave gifts unto men 4. Our Lord Jesus Christ having finished the work which was given Him to do on earth Joh. 17. 4. did locally ascend unto heaven carrying His humane nature up thither Act. 1. 9. 10. that so He might be exalted in that glory which He had before the world was Joh. 17. 5. and take possession of heaven in our name Eph. 2. 6. and there prepare a place for us Joh. 14. 2. for saith he When He ascended up on high 5. As Christ did engage in a warfare on our behalf with many strong and potent enemies to wit the devil the world sin death and hell So He hath carried the day of all and gained an absolute compleat victory over all in so far as though the Godly must have a battel with these Eph. 6. 12. yet Christ the Head of Believers is now above the reach of hazard from enemies and consequently Believers in their Head yea and they themselves are above all hazard also in so far as all their enemies cannot mar their salvation Rom. 8. 35 c. Sin and Satan doth not reign in them Rom. 6. 12 14. death hath lost its sting towards them 1 Cor. 15. 55. and become a passage unto life Philip. 1. 23. for by this captivity which Christ led captive is meaned not those whom He delivered from captivity but whom He fought against brought in captivity and triumphed over even all His and our spiritual enemies He led captivity or a multitude of captives captive 6. The constant opposition which Satan raiseth against the Church and Kingdom of Christ doth not so much flow from any principle of hope in him to prevail in that wofull work as from his inveterate blinded malice against the salvation of sinners so that he cannot but malign and oppose it though he know he cannot mar it for at Christs ascension he could not but know that by all his malicious cruel actings against Christ he had effectuate nothing but his own eternal shame and confusion seing that Christ did thereby openly declare He had led captivity captive 7. As those for whom Christ did purchase any good or advantage by His death and did manifest His purchasing good for them by His ascension were men and not devils So not only saving graces which are given to the Elect only but also common gifts are a part of His purchase which are given sometimes to reprobates for the good and edification of His Church Matth. 7. 22 23. for both these are comprehended here under gifts which being purchased by His death He did at His ascension in a larger measure than formerly give unto men and to men indefinitly even to rebels Psal. 68. -18. Vers. 9. Now that he ascended what is it but that he also descended first into the lower parts of the earth THe Apostle doth thirdly comment upon and apply the cited testimony And first he sheweth what Christs ascending unto heaven to wit by His own divine power otherwise the Apostle's inference in this place should not hold did presuppose as necessarily foregoing even His previous humiliation and abasement in all its steps expressed by His descending to the lowerparts of the earth where the lower parts are to be
understood by comparing not the parts of the earth among themselves but earth with heaven the earth being the lowest part of the world and particularly it pointeth either at His conception in the womb of the Virgin See conception so expressed Psal. 139. 15. or at His burial expressed by a like phrase Matth. 12. 40. wherein the Apostle's scope is not only to prove that the former testimony is pertinently cited and applyed to Christ but also to presse humility in order to unity and peace from Christs example as Phil. 2. 7. Now Christ is said to have descended not properly and locally as man for before His incarnation He was not man but as God and therefore not properly by changing place but improperly and with respect had to His state by taking on the humane nature upon earth under the infirmities whereof He did for a time hide His divine glory so that very little of it did appear and to some few only Isa. 53. 12. Doct. 1. Sacred Scripture is a great depth containing much more than what is obvious at the first view and therefore we are to advert not only to that which is expresly said in Scripture but what may be drawn from it by direct and just consequence for Paul doth so look on this testimony of Christs ascension as finding another great Truth concerning His previous humiliation lurking under it and by just consequence deducible from it while he saith Now that He ascended what is it but that He first descended 2. It is not enough for Ministers to cite Scriptures for confirmation of those Truths which they hold forth to the Lords People except the Scriptures cited be pertinent and the pertinency of them be also made clear and obvious for Paul having cited a Scripture to confirm somewhat which he said of Christ doth prove the Scripture cited doth speak of Christ because it implyeth previous descending and humiliation in the partie spoken of which can agree to none other of the Persons of the blessed Trinity but to Christ only Now that He ascended what is it but that He descended 3. Such was the love of Christ to lost sinners Joh. 15. 13. and to the glory of His own and his Fathers mercy to be manifested in their salvation Joh. 17. 4. that He did willingly lay aside His glory which He had with His Father before the world was Joh. 17. 5. by assuming the nature of man to Himself and suffering therein the utmost of misery and grief which the malice of men and devils could inflict and which seemed good unto the Father in order to the satisfaction of provoked justice to inflict Heb 10. 7. for all this is implyed in His descending and saith Paul Now that He ascended what is it but that He descended 4. Then do we study and know Christs exaltation aright when we do also seriously consider and think upon His previous humiliation and abasement for therein we may see not only how low He stooped for our good but also that He hath fully accomplished whatever He undertook and is now absolved Joh. 17. 4 5. and that the Lords usuall way is with His own as it was with Christ to make their deep humiliation and lowlinesse of mind go before their highest exaltation and honour Prov. 15. 33. for Paul doth read previous humiliation in Christs exaltation and thinks upon both joyntly Now that He ascended what is it but that He descended 5. Then do we think upon Christs humiliation and abasement aright when we consider it in its greatest depth and lowest step unto which He demitted Himself even to the lowest parts of the earth for therein we may see the greatnesse of His love the depth of our misery and the full sufficiency of the price paid by Christ in the state of His humiliation in order to our delivery He also descended first into the lower parts of the earth by which is not meaned the place of the damned nor any place near to that where the souls of the Patriarchs were before Christs death as the Papists affirm this being contrary to Scripture affirming that Christs soul was after death to be in heaven Luk. 23. 43. and that the souls of the Patriarchs were there also Luke 16. 22 23 25 26. but hereby as I shew in the exposition is meaned His conception and buriall with all the other steps of His humiliation interveening Vers. 10. He that descended is the same also that ascended up far above all heavens that He might fill all things THe Apostle in the explication and application of the cited testimony doth next shew what it expresly holdeth forth to wit Christs ascension and illustrates it from this that the person who ascended though now made man was the same with him who descended to take on the nature of man 2. That He ascended to the highest heavens the seat of eternall glory far above those visible heavens not only in situation but also in duration and glory and are called the heaven of heavens 1 King 8. 27. the third heavens 2 Cor. 12. 3. 4. and sometime simply by the name of heavens Act. 3. 21. And thirdly from the end of His ascending even to fill all things not all places with His bodily presence for Him must the heavens contain Act. 3. 21. but that He might fulfill all prophesies concerning Himself and all those parts of His mediatory Office which were yet to be performed in heaven and particularly that He might fill His Church and all the members thereof which are His all even His whole body Joh. 6. 45. with a large and plentifull measure of the gifts and graces of His spirit Joh. 7. 39. according as was foretold in the cited testimony Doct 1. The distinction of natures in Christ after His incarnation doth not infer a distinction of persons in Him He remaineth one person still for the Apostle speaketh of Him after incarnation as of one He that descended is the same also that ascended 2. Jesus Christ remaineth one and the same person after His assuming the humane nature unto Himself with that which He was before so that neither is the person of God-man Mediator any third thing made up or compounded of both those natures neither did the humane nature add any thing before wanting to make up perfect or work any alteration in the personall substance of the Son of God only the humanity of Christ being destitute of any personal subsistance of its own is as it were ingrafted in the second person of the God-head the Son of God and doth subsist in Him for Paul sheweth that He who ascended being now God-man is the same with Him who descended before His incarnation He that descended is the same also that ascended 3. By vertue of this personall union betwixt the divine and humane nature of Christ there ariseth such a communion of the distinct properties of each nature that those things which are proper only to the one nature are ascribed to the whole
person for the same person is said here to descend and ascend though He did descend to wit improperly as God not by change of place but by assuming to Himself the humane nature and did ascend properly by change of place as he was man and according to His humane nature He that descended is the same also that ascended 4. Then do we profitably think on Christs exaltation when we extend our selves unto the utmost to look upon the height of that honour and glory unto which the humane nature assumed by Christ is now exalted that so we may be the more taken up with admiration Heb. 2. 6 c. and the more encouraged in hopes of through-bearing as knowing that our head and neer kins-man is already possessed of glory and resideth there as our great and powerfull Atturney and Agent to minde our everlasting concernments as His own Heb. 7. 25. for Paul holdeth forth His exaltation to be considered thus when in stead of what was said in the Psalm He ascended up on high he saith here He ascended up far above all heavens 5. Though Christ did furnish His Church with a competent measure of gifts and graces even before His ascension or incarnation Heb. 1. 1. yet it pleased the Lord to suspend the pouring forth of His Spirit in such a large and plentifull measure upon His Church both of Jews and Gentiles untill Christ having overcome and spoiled principalities and powers by His death had risen again ascended and taken actuall possession of His Kingdom that so the glorious state of His Church and subjects as it now is under the Gospel might not go before but follow after the glory of their King and Head for saith he He ascended that He might fill all things 6. The way of Christ with His own especially with His Church in generall is such that what is sad and grievous in it in one respect is joyous and advantageous unto them in another for Christs removall of His bodily presence was sad to His Disciples Joh. 16. 6. and yet a forerunner of much good He ascended that He might fill all things 7. So large and inexhaustible is that fountain of fulnesse in Christ our exalted Lord that though all His followers and subjects be but empty things in themselves yet He can fill not only one but all and all as well as one yea and He doth really fill them even here to wit with a fulnesse answerable to their present state of child-hood and imperfection a fulnesse of grace in respect of parts though not of degrees for this was the end of His ascension that He might fill all things Vers. 11. And He gave some apostles and some prophets and some evangelists and some pastours and teachers THe Apostle fourthly in this first branch of that generall argument for union confirmeth and illustrateth what he spake concerning diversity of gifts given by Christ by giving an instance thereof not in gifts but in the severall Offices and Office-bearers in the Church which is all one as if he had given an instance in the variety of gifts seing Christ imployeth none in any office but whom He doth furnish in some measure with gifts answerable to the imployment Neither doth he enumerate all those Office-bearers which Christ hath appointed in His Church See others besides 1 Tim. 5. 17. Acts 6. 2 3. but only so many as are sufficient to his present scope even those who labour in the Word and Sacraments whose various gifts are most conspicuous in the spirituall edification of the Church Of which he reckoneth five and saith of them all that Christ did give them at His ascension though He did send forth some of those to wit the Apostles before then Matth. 10. 1. Joh. 20. 21. The reason whereof is because not only some were then added to the Apostles as Act. 1. 26. Act. 9. 15. but also all of them were then solemnly installed and publickly confirmed in their office by Christ in His visible pouring forth the gifts of the Spirit in an extraordinary measure upon them Act. 2. 3 4. Of which five there were three extraordinary Office-bearers to continue for a time only first Apostles the severall characters of which office see upon Col. ver 1. doct 2. to which this one is to be further added that an Apostle behoved to have seen Christ in the flesh 1 Cor. 9. 1. Secondly Prophets who those were see upon Eph. 3. ver 5. Thirdly Evangelists not those who wrote the History of the Gospel whereof some were Apostles as Matthew and John but others who being called mediately by the Apostles 2 Tim. 1. 6. were their companions in travels Gal. 2. 1 3. and sent out by them as occasion offered to settle and water such Churches as the Apostles had planted 1 Cor. 3. 6. 1 Tim. 1. 3. and there to remain not constantly but untill the Apostles should recall them 2 Tim. 4. 9. such were Timothy Titus Sylvanus Apollos and Tychicus c. The other two are ordinary Office-bearers Pastors and Teachers I say two though the disjunctive particle some be not cast in between them for they are distinguished Rom. 12. 7. 8. and the exercise of their respective offices is distinguished also 1 Cor. 12. 8. so that by the Pastors are meaned those who besides their ability to open up the Text of Scripture in some measure are chiefly gifted with the word of Wisdom wisely and powerfully to apply the Word for working upon the affections as the matter requireth and the Teacher is he who is gifted with the word of Knowledge or ability to open up the mind of God in Scripture establishing Truth and confuting Error without insisting much upon particular application which office because of the Churches poverty is confined to the schools and the ordinary exercise of it before the people left upon the Pastor Doct. 1. As the Father Son and holy Ghost are one and the same God so they do all concur in one for bringing about the Churches good and this in a speciall manner by sending forth Ministers to feed the flock and furnishing them with competent gifts for what is here spoken of Christ is some times ascribed to God the Father 1 Cor. 12. 28. and sometimes unto the holy Ghost 1 Cor. 12. 11. And he gave some Apostles c. 2. It is the prerogative of Christ the King and head of His Church to appoint the severall sorts of offices and Office-bearers in His Church neither is it in the power of any whomsoever whether Kings or Churches to add to or diminish from any thing appointed by Him herein for it is the prerogative of Jesus Christ to have given some Apostles some Prophets c. 3. As Christ doth put none in office but whom He furnisheth with gifts so we are not to exercise our gifts in a disorderly way but within the compasse of our stations and in those offices unto which we are called by God for so much doth the
in His death and sufferings and do labour to appropriate by faith the good and benefit of those unto our selves for Paul holding forth the love of Christ as an argument inciting to love one another doth so look upon it while he saith and hath given Himself for us 7. The guilt of sin is so great as being a breach of Gods most holy Law and consequently a wrong done against an infinit God Psal. 51. 4. So exact is divine justice in requiring equivalent satisfaction for the wrong done Exod. 34. -7. that as there is no reconciling of God with man without satisfaction So no satisfaction which man himself or any meer creature could give was sufficient to do the turn for otherwise there had been no necessity that Christ should have given Himself for us 8. What no meer creature could do Christ Himself having taken-on the nature of man hath done even given full satisfaction to provoked justice by giving Himself to suffer both in soul Isa. 53. 10. and body Isa. 50. 6. in the Elects stead so that He is taken and they go free Joh. 18. -8. for He gave Himself for us 9. The pain and torment both in soul and body which Christ did give Himself to endure and suffer was inexpressible and such as was fore-signified by what was done with the ancient offerings and sacrifices according to Gods command some whereof were killed flayed and burnt some rosted some fryed on coals and some seethed in pots All which are but shadows of what Christ our Lord endured for He gave Himself an offering and sacrifice 10. As those leviticall offerings and sacrifices under the Law were not sufficient to satisfie divine justice for the sins of the Elect So Jesus Christ being offered up to God in death is that only true and reall sacrifice wherein provoked justice doth rest satisfied and whereof all those other sacrifices were but types and shadows for if they had satisfied justice there had been no necessity of this other sacrifice which came in their stead and so was represented by them He gave himself an offering and sacrifice 11. Jesus Christ Himself in this offering was both the Priest who as He was God did offer up Himself Heb. 9. 14. and the Sacrifice which was offered to wit as He was man Heb. 10. 10. Yea and we may add He was the Altar also whereupon this sacrifice was offered up the vertue of His God-head being that which not only underpropped His humane nature in suffering Isa. 50. 7 8. but also did adde an infinite value to His sufferings as being the sufferings of Him who was God Acts 20. -28. even as the altar doth sanctifie the gift Matth 23. 19. for He gave himself an offering and sacrifice 12. The ransom given by Christ for sinners was payed unto God whom they had wronged and not unto Sathan whose slaves we are by nature although by vertue of that ransom we are freed from Sathans slavery and sins dominion Heb. 2. 14. for God the just Judge being satisfied Sathan the jaylour and unjust tyrant did lose his right to keep us longer in bonds He gave himself an offering and sacrifice not to Sathan but to God saith he 13. As sin doth mak us loathsom and unfavourie to God and stireth up His wrath against us So the sweet savour of this one sacrifice offered up by Christ being laid hold-upon by faith appeaseth His wrath and maketh us savourie and well-pleasing in His sight for so much is implyed while he saith He gave himself a sacrifice to God for a sweet smelling savour a metaphor taken from men who when their senses are offended with some stinking favour cannot be at quiet until some sweet perfume be burnt which prevaileth above the other In like manner the noisom smell of our sin did so move the Lord to wrath that He would not be at rest untill the sweet smell of His Sons obedience did come to His nostrils Job 33. 24. 14. It is the only sacrifice of Christ which by its own vertue doth appease the wrath of God and make both the persons of the Elect and their spirituall performances acceptable to God for it is a sacrifice to God for a sweet smelling savour And though this much be also spoken of other sacrifices Gen. 8. 21. Exod. 29. 41. yet it is to be understood of them not as they were considered in themselves Heb. 10. 1. but as they related to this sacrifice of Christ whereof they were types and upon which the godly even then did rely by faith Heb. 11. 4. Doct. 15. Whence it followeth and from the text also that not only an end is put to all those leviticall sacrifices seing Christ this true and reall sacrifice whereof they were types is offered up already in death but also that there is no sacrifice properly so called to be offered up in the Christian Church neither of any other thing besides Christ neither is that sacrifice of Christ Himself again to be repeated and consequently that there is no Priest properly so called but Christ alone for the Apostle sheweth this one sacrifice did abundantly pacifie provoked justice and therefore there is no need of any other besides that the vertue of it is perpetual Heb. 10. 14 18. and so it needeth not to be reiterated A sacrifice to God for a sweet smelling savour Vers. 3. But fornication and all uncleannesse or covetousness let it not be once named amongst you as becometh Saints THe Apostle cometh now to give some new precepts And first in this and the following verse he forbiddeth six vices all of them for the most part contrary to chastity prescribed in the seventh command Three of which vices are in the outward actions and forbidden in this verse 1. Fornication or the sin of filthinesse between parties both free from the yoke of marriage 1 Cor. 7. 2. a sin looked upon as a thing indifferent and no sin among the Gentiles 1 Cor. 6. 12. 2. Uncleannesse under which are usually comprehended all other sorts of filthie lusts between any parties whatsomever 3. Covetousnesse that is an immoderate desire Heb. 13. 5. to acquire Micab 2. 2. or to preserve worldly goods Prov. 11. 24 26. All which he doth so discharge as that they should not name them to wit with delight and without detestation otherwise it is lawfull to name them while we reprove them as the Apostle here doth and he urgeth this prohibition from the state wherein they were as being Saints separated from the world and dedicated to God and therefore it were most unseemly for them to defile themselves with such filthy lusts Doct. 1. True Christian-love unto our neighbour whereby we endeavour his preservation and good in his honour person chastity outward estate and good name Rom. 13. 9. doth hugely differ from fleshly love flowing from lust and from the love of the world whereby we seek to satisfie our own sinfull lusts with our neighbours hurt for the former was