glory and therefore desireth them not to faint Vers. 14. For this cause I bow my knees unto the Father of our Lord Jesus Christ 15. Of whom the whole familie in heaven and earth is named THe Apostle doth now follow forth the second part of the Chapter which was begun ver 1. and interrupted by a digression untill this verse for such reason as was given ver 2. And in this part of the Chapter while he giveth a sum of his fervent prayers to God for them that they might persevere and grow in the faith and experimentall knowledge of the Doctrine of Salvation delivered by them he doth not only give an evident testimony of his sincere affection and endeavour after their salvation but also laboureth hereby to beget the like ardency of affection in them and so doth indirectly at least though most pithily by the example of his prayers excite them to persevere and make progresse in the experimentall knowledge of and communion with Jesus Christ. In this prayer there is first a preface in those verses wherein he doth 1. repeat the occasion of his prayer which was mentioned ver 1 and doth relate as I there shew unto the close of chap. 2. even because they were already builded by faith upon Christ. 2. He denominateth his prayer from the outward gesture he used therein bowing of the knee thereby expressing the humble reverent frame of his heart in prayer And 3. he sheweth unto whom he did pray to wit God the Father described first from His relation to Jesus Christ as chap. 1. ver 17 This is the sum of verse 14. Secondly from his relation to His Church as being the Father by Adoption of the whole Church of the truly regenerate whether triumphant in heaven or militant upon earth whether Jew or Gentile which is here called a family and said to have its name from God as being His Familie Children Domesticks of His houshold and that both in name and thing the one whereof is not to be separated from the other seing God bestoweth not empty names and titles upon any Now God is thus described with relation to the purpose in hand for hereby the Apostle breaketh down the arrogance of the Jews who would have had the whole Church denominated from and contained within the Jewish Nation excluding the Gentiles whom therefore Paul doth upon all occasions make equal sharers of an interest in God through Christ with the Jews and thereby sheweth his warrand to pray for perseverance and growth in grace from God even to them From Vers. 14. Learn 1. It is the duty of Christs Ministers as to teach and admonish the People of God committed to their charge 2 Tim. 4. 2. So also to pray to God for them And that not only in publick with them as being the mouth of the People unto God Joel 2. 17. but also in private to the Lord for them seing their own pains cannot profit without the Lord's blessing 1 Cor. 3. 6. which Ministers ought fervently to seek from God by prayer else they have not ground to expect it Ezek. 36. 37. for Paul as he taught these Ephesians so he prayed for them and that not only in publick but also in private as he here sheweth For this cause I bow my knees 2. It is of no small advantage unto the Lords People to have such a Minister as is able to pray and accordingly doth pray pertinently spiritually and fervently with them and for them By whom as by their mouth they may have their severall cases made known unto God more distinctly than can be expressed by many of themselves Joel 2. 17. and they themselves are edified and instructed how to pray with the like affection and fervency 1 Cor. 14. 19. By whose affectionate prayers unto God for them a blessing is drawn down from heaven to make the Word preached effectual in them Iam. 5. -16. and they themselves incited and rouzed up to seek after those good things prayed for unto them hereby also they are comforted and encouraged as knowing their Minister is speaking to God for them when he is absent from them and cannot speak unto them Philip. 1. 4. and when they through some one distemper or other cannot deal with God for themselves at least in any measure satisfactory to themselves Iam. 5. 14 15. for as Paul's exhortation and doctrine was advantagious unto these Ephesians So also were his fervent prayers in order to their being kept from fainting and to their up-stirring to endeavour after those good things which he sought from God unto them and therefore doth he mention his praying for them in this place For this cause I bow my knees 3. From the Apostle's scope in making known unto them what and how he prayed for them See a further note chap. 1. ver 17. doct 1. I bow my knees 4. Our prayers unto God for others especially the prayers of a Minister for his Flock should take their rise not only from their wants afflictions and sinfull infirmities Iam. 5. 14 15. but also from the grace and good things of God already received by them that they may persevere and grow in them and be preserved from abusing them seing the graces of the best are but imperfect 1 Cor. 13. 9. subject to decay Rev. 3. 2 and may be abused 2 Cor. 12. 7. for the Apostle taketh occasion to pray for these Ephesians from the good already received by them even their being builded already upon Christ mentioned chap. 2. ver 22. unto which the words for this cause do relate 5. Though we be not tied by a divine precept or Scripture-example unto any one gesture in prayer seing the Saints have used several gestures according to the present frame of their heart thereby expressed 1 King 8. 22. 2 Sam. 12. 16. Luke 18. 13. 2 Sam. 7. 18. and though God be a Spirit who will be worshipped in spirit and in truth Joh. 4. 24. and careth not for the outward man alone Matth. 15. 7 8. yet seing God craveth service both from the soul and body as having created and redeemed both 1 Cor. 6. 20. and seing an outward reverend gesture of the body in prayer doth not only expresse and natively flow from a reverend frame of spirit within from which the body is acted in other things but also serveth to stir up the affections in prayer as being a man's remembrancer what his heart ought to do if he would not play the grosse hypocrite with God therefore it is a thing needfull and convenient if we be not otherwise restrained Nehem. 2. 4. to use some reverend gesture of the body while we are about the duty of prayer for Paul did kneel in prayer I bow my knees saith he 6. We ought especially in prayer to draw near to God with deep reverence unto and high esteem of the majesty of God being joyned with low and mean thoughts of our selves because of our basenesse and unworthinesse seing God honoureth them
Christian courage under variety of afflictions your tractable disposition to receive wholsome counsels your willingnesse to be instructed in the way to life and in order to that end to attend publick duties beyond many of your equals your strengthening my hands in the work of my Ministery as by other means so especially by your good example amongst the People of my charge I should judge my self very unanswerable to God and exceeding much blame-worthy if I did not encourage your Honour to make progresse in that good way wherein ye are already engaged And if my present essay upon this Piece of sacred Truth do contribute any thing to this end it shall be matter of thanksgiving from me unto the Lord who alone doth teach His People to profit And finally I do professe unto you all Right Honourable and most dearly beloved in our Lord that those words 2 Pet. 1. 12 13 14 15. sound much in mine ears and do sometimes work upon my heart if so I may in some measure follow the example of that blessed Apostle who wrote them Wherefore saith he I will not be negligent to put you alwayes in remembrance of those things though ye know them and be established in the present Truth Yea I think it meet as long as I am in this tabernacle to stir you up by putting you in remembrance Knowing that ere long or not knowing how soon I must put off this tabernacle Moreover I will endeavour that you may be able after my decease to have these things alwayes in remembrance Now it is the Lord alone who blesseth the endeavours of His Servants and giveth increase both to our planting and watering To whose rich and saving grace I commend your Honours most heartily and shall ever pray for all manner of blessings on you and all your rising posterity as is the duty of Your Honours obliged Servant who beggeth grace to approve himself your faithfull Pastor JAMES FERGUSSON To the Reader Christian Reader I Do here present thee with an Exposition of two of Paul's Epistles after the pattern so far as my weaknesse could reach held forth by those two Reverend Brethren Mr. David Dickson and Mr. George Hutcheson in their late Pieces of this kind upon other parcels of holy Scripture The Reasons of my undertaking besides what is held forth in the former Epistle were not any confidence I had to come up to my copie wherein I doubt not but as I my self am very conscious so the intelligent Reader will easily perceive that I come far short and that the superstructure by me is much unanswerable as to fulnesse of purpose accuracie and stile of language to the foundation laid by them But first an apprehension I had that as the compleating of such a work as this upon the whole Scripture is much wished for by many and would prove acceptable and profitable to the Church of Christ So many of greater abilities and fitnesse than I for such a task who did lie-by might be strongly induced to contribute their endeavours towards it if any essay of mine should be accepted Wherein I blesse the Lord I have not been in a mistake as may appear by what is sent abroad to the world since the publishing of my former Piece by a Reverend Brother my nearest fellow-labourer in the work of the Ministery upon the two Epistles of PETER And secondly I was one of those who some ten years ago without my knowledge were pitched upon by some Reverend Brethren of the Ministery for carrying-on this Work at which time I almost perfected the whole task then allotted for me but through some sad accident in those times of trouble all the Papers I had written upon that subject were destroyed and lost and so a great part of my time and life in a manner lost with them which notwithstanding did not so discourage me but the remembrance of what sweetnesse I tasted in that study and of the manifold advantage wherewith it did recompense my pains did make me full seven years after more easie to be wrought upon and perswaded by the earnest desires of others to make a new essay as being confident from former experience I my self at least should be no loser by it If any shall think this present Piece to be of greater length than my former and some others of this kind are I hope they will for satisfaction consider that seing the Apostle doth discusse a great and needfull controversie in the Epistle to the Galatians it requireth time and enlargement to find and follow the threed of an intricate dispute and to explain those excellent Truths which the Apostle doth so much labour to assert And as for the Epistle to the Ephesians it is well known to be so comprehensive as containing the whole substance of Christian Religion in so little bulk that hardly can any man at least not I satisfie either himself or his Reader without inlarging himself somewhat in opening up such a rich treasure and excellent subject I know there may be much coincidencie of Doctrines which do nativly arise from those Epistles and from those others to the Philippians and Colossians But the Reader may for his satisfaction consider that besides I have frequently referred him to those places where such Doctrines were formerly raised seing the Spirit of God hath thought it necessary to assert necessary truths oftner than once in severall Scriptures for our further confirmation it should not be thought an idle repetition in a Writer to draw out the same conclusions from the same truths when they occurr for hereby is given a proof of the sufficiency and fruitfulnesse of Scripture as furnishing many arguments to establish one and the same necessary truth To write the same things to you to me indeed is not grievous but for you it is safe saith our Apostle Philip. 3. 1. I trust it shall not offend that in some places I do not only hold forth the doctrine and conclusion which flow naturally from the text but also couch-in some explanations cautions reasons and somtimes some short uses for those serve to obviate mistakes about the truth in hand and to leave some impression of it upon the heart and affections If any take exception that Scriptures are too frequently cited and think they are hereby retarded from making progresse in reading the treatise They may be pleased to consider that I cite no Scriptures to confirm the Doctrines themselves which as I conceive are sufficiently grounded upon and confirmed from the text but only the cautions reasons and uses of those Doctrines which not being grounded upon the present Scripture I desired none to take off my hand upon trust However if any understand the purpose to be truth and grounded upon Scripture he needeth not stand to seek the particular passage which is brought to prove it except he please and judge it convenient that he may have some further ground of meditation upon the truth in hand thereby afforded And now
Apostle 2. Faithful and called Ministers of Jesus Christ are to be so far from cowardly ceding or heartlesse fainting under the bold bitter and unjust aspersions of those who would labour to question their Calling and thereby weaken their Authority and render the truth of their Doctrine doubtsom Mat. 21. 23. that they ought so much the more for the credit of their Office Rom. 11. 13. and for the Truth 's sake which they preach 1 Cor. 7. 25. avow their Calling against all who do question it Thus Paul writing to these Galatians amongst whom by means of the false Apostles his Authority was questioned more than in any other Church chap. 2. 6 9 c. expresseth himself more largely in avowing his Call to the Apostolick Office than in any other Epistle not only affirming that he was called by Jesus Christ and God the Father but also denying that he was an Apostle of men or by man 3. The Apostolick Office had this common to it with all other Church-offices whether ordinary or extraordinary Eph. 4. 11. that it was not the invention of man or founded upon authority meerly humane but was instituted by Jesus Christ to whom only it appertaineth to appoint Office-bearers in His House 1 Cor. 12. 28. for which respect Paul affirmeth he was an Apostle not of man as the Ambassadors and Officers of Princes and States are Ministers are Ambassadors for Christ representing Him and having their Authority from Him 2 Cor. 5. 20. 4. The Office of an Apostle had this peculiar unto it self that the designation of the person to undergo that Office was not mediately by the election and suffrages of men as it is in the calling of ordinary Office-bearers Act. 14. 23. but immediately from God so that the Function of the Apostles ceased with them and did not passe by succession to a Pope or any other for in this respect Paul affirmeth he was an Apostle not by man to wit meer man but by Jesus Christ and God the Father He was called immediately by God Act. 9. 15. Doct. 5. That Jesus Christ is not meer man but God also appeareth from this that the Apostle here opposeth Christ to man and so He behoved to be more than man and this was not an Angel Heb. 2. 16. and therefore He was also God Neither by man saith he to wit meer man but by Jesus Christ. 6. When Scripture ascribeth an action to the Father the first Person of the blessed Trinity as done by Him it is not to be so understood as if the Son and holy Ghost were excluded from having hand in that action but that they are rather included in the Father as persons of the same Godhead for the calling of the Ministers of the Gospel which is ascribed to God the Father is ascribed to the holy Ghost Act. 20. 28. and Paul who is here said to be called by God the Father is by the holy Ghost separated and sent forth unto a particular imployment in his Calling Act. 13. 2 4. and the raising of Christ from the dead in like manner ascribed to God the Father here is ascribed to Christ also Joh. 10. 18. and to the holy Ghost Rom. 8. 11. And God the Father who raised Him from the dead All the external actions of the Godhead towards the creatures are common to the whole Trinity Joh. 5. 19. So that the ascribing of some actions to the Father is not as if any of the rest were not concurring But because of the order of working which is among the Three Persons the Father being the first fountain of working as doing all things from Himself 1 Cor. 8. 6. by the Son 1 Cor. 8. 6. and holy Ghost 1 Cor. 12. 6 8. because of this order those actions which are common to the whole Trinity are frequently ascribed unto the Father 7. As Jesus Christ who hath life in Himself Job 5. 26. and is the fountain of life unto others Joh. 6. 33. was once among the dead so He was raised again by the power of the Father from death unto life and is alive for evermore Amen Rev. 1. 18. it being impossible that He should be holden by death Act. 2. 24. and Divine Justice having received full satisfaction from Him for all which He undertook to do or suffer as our Cautioner Joh. 16. 10. Who raised Him from the dead saith he 8. So blinded are men usually with preposterous zeal towards their erroneous opinions that frequently they do alleage those things for to uphold them which of all other things are most contrary unto them Thus the false Apostles that they might shake the Truth preached by Paul and establish their own contrary Error did alleage that he was no lawful Apostle as for other reasons so it would seem mainly for this Because he had not seen Christ in the flesh 1 Cor. 9. 1. nor yet was called before His death and that therefore his Doctrine was not to be much regarded Which reason Paul doth here refute by shewing he was called by Christ after He was raised from the dead and had taken possession of His glorious Kingdom leaving unto them to gather that therefore his Callâ—ng had at least no lesse dignity and glory in it than if he had been called by Christ when He was here upon the Earth in the dayes of His flesh And God the Father who raised Him from the dead From vers 2. Learn 1. The moc they are whom God maketh use of to hold out the beauty of Truth and Holinesse unto us that we may imbrace and follow it or the deformity and danger of Error and Vice that we may fly from hate and abhor it We are the more to take heed how we reject or imbrace dispise or obey what is so pressed upon us as knowing there will be the moe to bear witnesse of our guilt and seek to the equity of God's judgment against us if we obey not Luke 9. 5. for Paul doth joyn the consent of all the Brethren who were with him unto what he writeth that so his Doctrine and Reproofs might have the more weight And all the Brethren which are with me 2. Though the sins of a Church whether in Doctrine or Manners are not to be reputed as no sins by us because they are connived at or pleaded for by a Church Jer. 5. 31. and though the sins of Churches are to be pleaded against by private Christians in their places and stations Hos. 2. 2. So far are they to be from following of a multitude to do evil Exod. 23. 2. Yet we are not so to stumble at the many sinful failings yea grosse enormities which may be in Churches relating either to Faith or Manners as presently to unchurch them by denying them to be a Church or to separate from them by refusing to keep communion with them in lawful and commanded Ordinances being purely administrated according to the prescript of God's Word chiefly if their Error be not contrary to fundamental
good Works seing that thereby they were not to be justified but by Faith in Christ only See the like Objection propounded Rom. 3. 31. Which Objection the Apostle answereth first by repelling the Inference as absurd and blasphemous in this verse and next by confuting it in the following Doct. 1. The Ministers of Jesus Christ in holding forth Truth would carefully foresee and prudently take off what atheistical loose or erring spirits do usually object against it to make it odious so doth Paul here But if while we seek c. 2. It is too usual for people to conceit too much of their external Church-priviledges as if by having them they had saving Grace and stood not in so much need of Christ's imputed Righteousnesse as others for this is that which the adversaries did stumble at that the Jews by nature who enjoyed so many rich priviledges should be found sinners and as unable to be saved by their own works as others For if while we seek to be justified by Christ we our selves are found also sinners 3. Whatever be a mans priviledges otherwise he must if so he would be justified by Christ take his confidence off them and reckon himself equal to the most vile and worthlesse sinners in the point of unability to merit any thing from God by his own Works for this is supposed as that whereon their Objection is grounded and Paul doth passe it as granted and speaketh only against their Inference from it But if while wee seek to be justified by Christ we our selves are found also sinners 4. It is no new prejudice though a most unjust one whereby the Doctrine of Justification by Faith alone and not by Works hath been unjustly loaded that of its own nature it doth tend to foster people in sin The Papists do object so now and the false Apostles did so of old Is therefore Christ the minister of sin say they or the Doctrine preached by Christ the occasion of sin 5. To take occasion from Free-grace or the Doctrine of it to live in sin is so much as in us lyeth to make Christ the minister of sin and therefore a thing which all christian hearts should skâ—â—ner at and abominate for in the place of saying the Doctrine of the Gospel doth occasion sin it is said Is Christ the minister of sin And Paul doth abominate the very thought of it rejecting it as most blasphemous and absurd God forbid saith he it is a deniall joyned with a detestation of the thing denied So chap. 3. 21. and 1 Cor. 6. 15. Rom. 9. 14. Vers. 18. For if I build again the things which I destroyed I make my self a transgressor THe Apostle refuteth the former Inference next by some reasons taken from that indissoluble tye which is betwixt Justification and Sanctification which he holdeth forth in his own person that he may hereby propose himself an example unto others The first is that Paul in preaching the Doctrine of Justification had joyntly with it prest the ruine and destruction of sin as necessarily flowing from that Doctrine and therefore if he should again build up sin by giving way to the practice of it he should contradict himself in what he had preached not walking according to the Doctrine of the Gospel but contrary to it and so himself should be the transgressor and the Gospel free from giving him any occasion so to be Doct. 1. The Doctrine of Justification by Free-grace cannot be rightly preached except the Doctrine of Mortification and destroying of sin be joyntly preached with it for the same Faith which layeth hold on Christ for Righteousnesse doth rest upon Him also for grace and strength to subdue corruption and sin Act. 15. 9. and if He be not imployed for the latter He will not bestow the former thus sin and corruption were those things which Paul destroyed in so far as he did hold forth the most solid and ready way how to get them destroyed while he taught the Doctrine of Justification If I build again the things which I destroyed 2. From this it followeth that the untender lives of those who professe this Doctrine do not reflect upon the Doctrine as if in it self it did give occasion or encouragement unto them so to live but upon themselves who do not make the right use of that Doctrine but abuse it and walk quite contrary to what is prescribed by it for so doth Paul infer For if I build again the things which I destroyed I make my self a transgressor or the fault is not in the Doctrine but in my self Vers. 19. For I through the Law am dead to the Law that I might live unto God HEre is a second Reason by preoccupation of an Objection for they might say The Doctrine of Justification as taught by Paul did free Believers from the Law Rom. 7. 4. and therefore did give them encouragement to sin The Apostle answereth by granting they were freed from the Law but denyeth that inference deduced from it upon two reasons and his Answer doth furnish us with three Doctrines which will further clear the meaning of the words First Paul and all Believers are dead indeed to the Law that is so as they put no confidence in their obedience to it for their Justification Philip. 3. 9. so as they are freed from the condemning power of it Chap. 3. 13. and as by its rigorous exaction of perfect obedience under hazard of the curse which we were not able to perform it did make us desperate and carelesse and so did occasionally provoke and stir-up corruption in the heart Rom. 7. 5 6. I am dead to the Law Secondly It is the Law it self which maketh them thus dead to the Law the curse of the Law putting them so hard to it that they are made to despair of getting Heaven and Salvation by their obedience to it Rom. 3. 20 21. and are forced to fly unto Christ by being in whom they are freed from condemnation Rom. 8. 1. and get their corruption so far mortified as that it taketh not occasion to sin the more from the Law 's discharging of sin as it was wont Rom. 6. 14. For I through the Law am dead to the Law And thirdly Though Believers are delivered from the Law in the former respects Yet not as it is the rule of an holy life for the very end of their freedom is That being so delivered they might by vertue of the Spirit of Christ dwelling in them live righteously and holily to the glory of God for saith he I am dead to the Law that I might live unto God By all which it doth evidently appear That the Doctrine of Justification in it self doth give no encouragement to sin which answereth the Objection and refuteth the blasphemous Inference which is made ver 17. Vers. 20. I am crucified with Christ. Nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the Faith
Ceremonies as they were pressed by the false Apostles or sought to be justified by their observing of them they by so doing had renounced Christ and all benefit to be had by Him for the word rendred Christ is become of no effect to you signifieth ye are made void of and separated from Christ and had fallen from the way and doctrine of Free-grace for Grace here seemeth to be taken for the doctrine of Grace as Tit. 2. 11. The reason of the consequence is that Grace and Works are not consistent in the justification of a sinner if the one have any hand in it the other hath none Rom. 11. 6. Doct. 1. Those sad consequences mentioned here and in the preceding verses do not strike against the observing of Circumcision simply and at all times and cases for even at this very time the observance thereof was tolerated to the weak Jews Rom. 14. 6. and to some of the stronger sort also as of a thing at that time indifferent to them for eschewing the offence of the weak Act. 16. 3. but as it was pressed by the false Apostles even as the cause of a mans Justification before God for to be circumcised and to be justified by the Law are equivalent phrases in the Apostle's meaning as is clear from ver 2 3. compared with this Whosoever of you are justified or seek to be justified by the Law 2. To make apostasie from Christ and the Gospel once received is of more dreadfull consequence than the not receiving of Him or not reaping any profit by Him at all for having spoken ver 2. of their receiving no advantage by Christ as one bad consequence of their being circumcised which was common to them with those who never professed the Name of Christ he doth here mention their apostasie from Christ and Grace as another bad consequence which he reserveth to the last place as being more formidible than any of the former Ye are become separate from Christ ye are fallen from Grace 3. The Apostle's consequence whereby he inferreth that they who seek Justification by Works are fallen from Grace doth no wayes prove that the truly Regenerate can really or totally fall from God's grace and favour for by Grace is meaned the doctrine of Grace Besides their falling from Grace is only conditional and suspended upon their seeking Justification by Works in which damnable error the truly Regenerate cannot finally at least persist Mat 24. -24. although for a time they may be overtaken with it Whosoever of you are justified by the Law ye are fallen from Grace Vers. 5. For we through the Spirit wait for the hope of righteousnesse by Faith HE addeth a fifth Reason to wit That Paul himself and other Jews who before their conversion to the Christian Faith were circumcised being now converted and taught by the holy Ghost did renounce all confidence in their own works or carnal priviledges whether Circumcision or any other and did look for Heaven called here Hope because it is the object of our hope as Tit. 2. 13. only by vertue of that righteousnesse of Jesus Christ which is laid hold upon by Faith Doct. 1. The riches of a Believer are not so much in possession as in expectation and hope We wait for the hope or for Heaven hoped for 2. None have right to Heaven here or shall enjoy it after this who are wholly unrighteous and destitute of all righteousnesse for it is called the hope of righteousnesse as being attained unto by the Righteous only and by vertue of their righteousnesse 3. No personal righteousnesse of our own doth entitle us to this blessed hope and heavenly inheritance Tit. 3. 5. but only the righteousnesse of Christ imputed to us Rom. 5. 19. and apprehended by Faith which therefore is called here Righteousnesse through Faith 4. It is only the inward efficacious teaching of God's Spirit which can sufficiently instruct us in the knowledge of this imputed righteousnesse by Faith and make us with security and confidence venture our eternal well-being and hope of Heaven upon it for saith he We through the Spirit or being taught by the Spirit of God do wait for the hope of righteousness 5. The experience and example of other exercised gracious Christians ought to be of great weight to incline our judgment and affections towards an assenting unto and imbracing of those Truths from which they have drawn spiritual consolation for Paul doth reason that they ought to receive the doctrine of Justification by Faith because he himself and other believing Jews did venture their salvation in that bottom For we wait for the hope of righteousnesse through Faith 6. The example of none though of never so much reputation in the Church is to be followed as an absolute rule but in so far only as their practice is approven by the Spirit of God speaking in Scripture Isa. 8. 20. for Paul to make his example a sufficient rule for them to follow sheweth he did nothing but as he was taught by the Spirit of God For we through the Spirit wait saith he Vers. 6. For in Jesus Christ neither Circumcision availeth any thing nor Uncircumcision but Faith which worketh by love HEre is his sixth Reason which militates not only against the observing of Circumcision and those other Levitical Ceremonies as a part of a mans righteousnesse before God but also against the necessity of observing them at all Because in Jesus Christ or in the state of the Church under the Gospel after Christ was manifested in the flesh neither the observing of these things nor the neglect of them did commend a man to God as acceptable service to Him the service which He now requireth being only a true lively Faith evidencing it self to be such by the fruits of a new life comprehended under the love of God and our neighbour Rom. 13. 8. Doct. 1. Though Circumcision and the rest of those Levitical Ceremonies were once enjoyned and accordingly to be practised as a necessary part of Worship Gen. 17. 10 11. so that the performance of them in the way required was service acceptable to God Gen. 8 20 21. and the neglect and contempt of them was in a high measure detestable Exod. 12. 19. Yet Christ being come in the flesh who was the substance of all those shadows Col. 2. 17. the command whereby they were enjoyned did cease they remaining for a season chiefly to the Jews and some of them also to the Gentiles Act. 15. 29. in their own nature indifferent so that the using or not using of them except in the case of eschewing scandal Rom. 14 21. and of bearing testimony to the doctrine of christian liberty Gal. 2. 3 4. did neither commend a man nor make him guilty before God for saith he In Jesus Christ neither Circumcision availeth any thing nor Uncircumcision 2. To impose the ty of a Command upon any thing as a necessary part of divine Worship wherein the Word hath left us free or
having shewen his charitable confidence towards the seduced people doth evidence how dangerous their error was notwithstanding by denouncing Gods judgment against their prime seducers But he that troubleth you shall bear bis judgment saith he 6. How the native and ordinary effect of error is to trouble the Churches peace See Chap. 1. Vers. 7. Doct. 3. But he that troubleth you 7. Though there were not a Christian Magistrate to inflict civil punishment upon seducers and those who by drawing disciples after them do trouble the Churches peace or though the Christian Magistrate do not make conscience of that which is his duty herein Rom. 13. -4. yet such evil doers as those may certainly expect their deserved judgment from God either here or hereafter to be inflicted either immediately by Himself Zech. 10. 7. or mediately by some one instrument or other Zech. 13. 3. for though there was now no Christian Magistrate to punish such yet Paul with much confidence affirmeth He that troubleth you shall bear his judgment 8. So just is God that when He maketh inquisition for bloud in His day of vengeance He will suffer no impenitent transgressor how subtil soever escape His most accurate search nor yet passe free from the dint of His avenging stroke who-ever he be for parts power or estimation for he speaketh in the singular number he that troubleth you to shew that every one and as it were apart and one by one should be taken notice of and shall bear his judgment whoever he be that is without exception of persons Vers. 11. And I Brethren if I yet preach Circumcision why do I yet suffer persecution then is the offence of the crosse ceased HE presseth the exhortation thirdly by refuting a calumny whereby as it seemeth his adversaries would have made people believe that Paul by circumcising Timothy to prevent the stumbling of the weak Jews Act. 16. 3. had declared himself to be of the same judgment with them in the present controversie And he answereth denying that he did urge Circumcision to be observed by the Gentiles at all Act. 21. 25. nor yet by the Jews in the sense of his adversaries and giveth two evidences of the truth of his denial First if he had preached Circumcision the Jews would not have persecuted him as they constantly did Secondly they would not have taken offence at the preaching of the Gospel or of Salvation through Christ crucified which is here called the Crosse or doctrine of the Crosse as 1 Cor. 1. 18. The truth of both which consequences lyeth in this that the great reason why the Jews did persecute the Apostle and were such enemies to his doctrine was his preaching down of Circumcision and the whole frame of that ancient legal administration under which they were born and educated Act. 21. 28. Doct. 1. It is the ordinary lot of faithfull Ministers to be subject unto slander and reproaches not only in respect of their lives Rom. 3. 8. but also in respect of their Ministry and Doctrine as if they were Hereticks for even Paul is reported of as a preacher of Circumcision which is supposed while he saith If I yet preach Circumcision 2. So active are heretical seducers as they leave no mean unessayed which may serve to confirm and establish their seduced followers if it were even to spread reports of their chiefest opposits that they are secretly and under-hand of the same opinion with themselves and that sometimes they declare their judgments to that purpose for so did they report of Paul as is here supposed If I yet preach Circumcision 3. The faithfull Minister of Jesus Christ though he be maliciously and basely reported of ought not to render evil for evil unto those who have invented or entertained such reports but to return love for their hatred and good for their evil labouring more to vindicate himself than to rub disgrace upon them whereby he shall heap coals of fire upon their head Rom. 12. 20. for so doth Paul while he laboureth only to clear himself to those Galatians among whom he was misreported of giving them the affectionate stile of Brethren And I Brethren if I yet preach Circumcision why do I yet suffer persecution 4. While we labour to clear our selves from false imputations or calumnies we had need to use much circumspection in declaring the matter of fact lest we fail in any one circumstance and so be found lyars while we go about to justifie our selves for Paul is thus circumspect while he denyeth not that he did circumcise any for he circumcised Timothy Act. 16. 3. or that he did ever preach Circumcision for he did so while he was a Pharisee Gal. 1. 13 14. but that he did preach the observing of it now as a thing necessary to salvation If I yet preach Circumcision saith he 5. A faithfull Minister neither ought nor will conceal any part of necessary Truth which he is otherwise called to preach though he certainly know he will incur hazard losse and persecution from men because of it for Paul knew he was persecuted by the Jews for his preaching against Circumcision and yet he preacheth Why do I yet suffer persecution 6. Neither is he to conceal any part of necessary Truth when the eminent hazard of peoples salvation call 〈…〉 for the preaching of it though imbittered enemies should take occasion from his preaching of that one Truth to reject all Truth for Paul preacheth down Circumcision though the Jews did take occasion from his so doing to reject the whole Gospel for saith he Then to wit if he had preached Circumcision the offence of the Crosse is ceased 7. If men once place Religion and Worship in rites ceremonies and such externall observances the most substantiall Truths of God and duties of Christianity will not bear so much weight with them in progresse of time as the meanest of those for though Paul did preach Christ sincerely 1 Cor. 1. 23. and urged obedience to all the duties of the Moral Law Rom. 13. 8 9. yet seing he did not preach Circumcision he was persecuted by the Jews who placed Religion in such external performances Yea they reject and stumble at the doctrine of Salvation preached by him because he would not preach Circumcision also Why do I yet suffer persecution then is the offence of the Crosse ceased which implyeth that his not preaching Circumcision was the cause why they persecuted his person and stumbled at his doctrine Vers. 12. I would they were even cut off which trouble you HE presseth the exhortation fourthly by a wish that their prime seducers who troubled their outward and inward peace were cut off from communion with the Church by the sword of Excommunication whereby he sheweth both that their sin deserved to be so censured and that the good of the Church if her present distemper could have born it did require that this censure had been inflicted Doct. 1. The Lord Christ King and Head of His Church
yet the ceremonial Law the keeping whereof they urged so much upon others but did usually and without challenge neglect it among themselves and where they knew none were to publish it abroad Mat. 23. 4. Secondly he mentioneth the third principle from which they were acted in their so vehement urging of Circumcision upon others even their ambition and desire of vain-glory that they might have whereof to glory and boast in the multitude of Proselytes among the Gentiles who received Circumcision in their flesh at their instigation and thereby did evidence that they were converted or rather perverted unto Judaism Doct. 1. As we would not lightly and without evident cause charge any with hypocrisie dissimulation and pretending of zeal for God and respect to conscience when there is no such thing in reality and truth So this is ground sufficient for any to susspect and for those who are otherwise called unto it to affirm That they who give little o 〈…〉 o evidence of zeal to God or respect to conscience in the ordinary strain of their conversation are not acted from zeal and conscience in those particulars wherein they would seem most zealous and conscientious and more especially when Ministers do make bold without challenge to neglect those things the practice whereof they presse most vehemently upon others it cryeth aloud that they are men destitute of conscience and that they speak and preach not because they believe but for other base ends for Paul having charged his adversaries with hypocrisie in their so much urging of Circumcision ver 12 he giveth a reason for his so doing to wit their godlesse conversation and carelesse neglect of those things which they so much pressed upon others For neither they themselves who are circumcised keep the Law 2. The Word of God in the mouthes of His Servants is quick and powerfull and sharper than any two-edged sword so as it entreth in upon a man's very soul and spirit and maketh that difference appear which is betwixt his false though fair pretences and his real though foul intentions the latter whereof lay lurking under the former but this searching Word taketh off the visard and maketh them appear in their foulest colours for the Word of God in Paul's mouth discovereth the secret foul intent even of the very hearts of his adversaries having laid aside their fair pretexts They desire to have you circumcised that they may glory in your flesh saith he 3. Where the spirit of schism and Church-renting hath once possessed a soul it causeth the man in whom it is to refuse no pains trouble or toil for gaining of many followers and to look upon those whom he so gaineth as so many trophees of his victory and speaking proofs of his unparalleled abilities and parts wherewith he is so much taken up himself that he cannot dissemble his earnest desire to have all others taken up with admirationat them also for those schismatick Church-renters chap. 4. ver 17. did desire yea ver 12. constrained men to be circumcised that they might glory in their flesh Vers. 14. But God forbid that I should glory save in the crosse of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world THirdly in the Conclusion the Apostle doth oppose his own truly christian and apostolick conversation and carriage to those sins of hypocrisie carnal policy and vain-glory which he hath shown to be in the false Apostles And first in opposition to their vain-glory mentioned ver -13. he declareth that the matter of his gloriation and boasting was only in the crosse of Christ that is the all sufficient expiatory and satisfactory sacrifice of Christ upon the Crosse with the whole work of our Redemption which is also hereby synecdochically understood and rejecteth all other sorts of boasting as a thing abominable for so much doth his usual expression God forbid import Rom. 3. 4 6 31. and 6. 2. Secondly he sheweth in opposition to their hypocrisie and desire to make a fair shew in the flesh that by Christ or by His Crosse for the article in the Greek language may relate to either the world was crucified to him that is all that is in the world and in so far as it is opposed to the Kingdom of Christ as honour riches pomp pleasure the favour fear wrath praise or dispraise of men all were undervalued and despised by him to wit in comparison of Christ and the excellency and worth of His sufferings Philip. 3. 8. and hereby also he was crucified unto the world that is undervalued and despised by the men of this world for to be crucified in both sentences signifieth the same thing even to be contemptible and undervalued as those were who died by that ignominions and cursed death upon the Crosse Deut. 21. 23. Doct. 1. It is praise-worthy in a Minister and advanceth much the conviction of those whose sins he reproveth when his own carriage is so exemplary as the holding forth of it may point out their duty and wherein they come short of their duty for the Apostle having mentioned the sins of his adversaries ver 12 13. doth here hold forth his own practice wherein as in a glasse they and others might see their duty in opposition to those sins But God forbid saith he that I should glory c. 2. Though the goodnesse or badnesse of men who maintain and labour to propagate opinions are not sufficient arguments to prove either the truth or falshood of what they maintain seing even the Godly may erre and men otherwise carnal may discern what is Truth or Error right or wrong in some particulars better than they 2 Sam. 24. 2 3. yet when Truth is already demonstrated to be Truth and Error to be Error by sound and solid arguments from Scripture and Reason then is it lawfull and opportune to compare the pious conversation of those who are for Truth with the impiety pride and vain-glory of those who are for Error that hereby some taking weight may be added unto those former arguments especially in the minds of those who are prejudged against the Truth for the Apostle in the body of the Epistle having confirmed his own Doctrine and refuted the Error of his adversaries by solid and nervous reasons doth now in the conclusion compare his own life with theirs and opposeth his christian ingenuity and freedom from vain-glory to their hypocrisie basenesse and vanity and this to make his former arguments weigh more with those prejudicate Galatians as appeareth by comparing the two former verses with this and those which follow But God forbid that I should glory c. 3. Though it be lawfull in some cases for men to glory in the good things of God bestowed upon them See ver 4. doct 5. yet it is altogether unlawfull yea no lesse than abominable to glory in any thing so as that we place our confidence in it for making us accepted to and righteous before God but
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
to a stately edifice founded upon Christ ver 20 21. And shewing they were a part of this building ver 22. Vers. 1. ANd you hath He quickened who were dead in trespasses and sins THe Apostle being yet further to establish those Ephesians in the doctrine of salvation by free grace in Christ and for this end to set forth the happinesse of that estate in which free grace had placed them sheweth the misery of their former estate before conversion even that they were dead not naturally but spiritually there being nothing of that spiritual life in them which consisteth in the union of the soul with God Joh. 5. 40. and in a vertue and power of the soul flowing from this union to do those things which are spiritually good and acceptable unto God Joh. 15. 5. even as the natural life consisteth in the union of the soul with the body whereby the man is inabled to move speak and do such other actions as are competent to that life so that their spiritual deadnesse doth speak a separation from God Psal 53. 3. and total inability to do any thing which is spiritually good Rom. 8 7. The efficient and formall cause of which death he sheweth to have been their sins and trespasses whereby under two words used indifferently in Scripture to expresse one and the same thing and both of them in the plural number is set forth the multitude of sins under which they lay in this their dead condition as their original sin their actual sins sins of omission commission and especially their manifold idolatries which are chiefly pointed at as those sins wherein not only the Ephesians but the world in general did wallow before Christ came in the flesh Act. 17. 29 30. Hence Learn 1. It is not sufficient that the Servants of Jesus Christ do only preach priviledges and hold-forth unto Believers that happy estate unto which they are lifted-up through Christ It is necessary also that joyntly herewith they be calling them to minde their wofull miserable and lost estate by nature that the one being set foregainst the other both may more clearly appear in their own colours and that those dangerous rocks of growing vain because of what they now are 2 Cor. 12. 7. and of turning discouraged and diffident because of what they once were Psal. 25. 7. may be eschewed for the Apostle in the preceeding chapter having spoken much of those high priviledges unto which the Ephesians were advanced by Christ he doth here minde them of that miserable state wherein God found them And you who were dead in sins and trespasses 2. There is nothing contributeth more to commend the doctrine of free grace to peoples consciences and so to commend it as to make them closely adhere unto it both in profession and practice than the serious perpending of mans wofull and altogether hopelesse estate by nature This alone would do much to scatter all that mist whereby humane reason doth obscure the beauty of this truth by extolling man's free will as a co-worker with grace Rom. 3. 19 20. and would necessitate the lost sinner to imbrace it and to venture his otherwise hopelesse salvation upon it 1 Tim. 1. 15. for this is the Apostle's scope through this whole Chapter even from the consideration of the wofull estate of those Ephesians before conversion to illustrate this doctrine of salvation by free grace and to confirm them in it And you who were dead in sins and trespasses 3. Believers in Jesus Christ are not to look upon their lost and miserable estate by nature separately and apart from but joyntly with God's free grace and mercy which hath delivered them from that misery for otherwise the thoughts of sin and misery may if God should give way swallow them up Mat. 27. 4 5. Hence is it the Apostle hath so contrived his discourse here that all-alongs while he speaketh of their misery in the first three verses the mind of the Reader is kept in suspense without coming to the perfect close of a sentence untill God's mercy in their delivery from this misery be mentioned ver 5. for the Original hath not these words he hath quickened in this verse but the Translators have taken them from ver 5. to make up the sense without suspending the Reader so long untill he should find them in their own proper place And you who were dead c. 4. Every man by nature and before conversion is dead not to sin for that is proper to the Regenerate only See Rom. 6. 2. where the grammatical construction is the same in the Original with that which is here only the sense is much different but in sin whereby he is wholly deprived of all ability and power to convert himself Rom. 9. 16. or to do any thing which is spiritually good Rom. 8. 7. for while he saith the Ephesians were dead in sins before God did quicken them he speaketh of a thing common to them with others and therefore he reckoneth himself and the other believing Jews with them ver 3. And you who were dead in sins 5. As the fountain-cause of this spiritual death was Adam's sin in whom all have sinned Rom. 5. 12. through the merit of whose sin imputed to us we are deprived of original righteousness Rom. 7. 18. and a perverse inclination unto all evil hath come in its place Gen. 6. 5. So every mans own particular actual sins do lay him lower under this state of death and make his delivery from it more difficult Jer. 13. 23. for saith he Ye were dead in sins and trespasses under which are comprehended as we shew both their original and actual sins Vers. 2. Wherein in time past ye walked according to the course of this world according to the prince of the power of the air the spirit that now worketh in the children of disobedience HE proveth they were thus dead in sins and trespasses from their walking in and making a daily trade of sin without striving against it or any through remorse for it which wofull walk of theirs he doth illustrate from two guides which they followed and by which they were carried-on and incouraged in their sinfull course The first was the universal corrupt course and custom of the world that is of wicked men in the world Psal. 17. 14. in all ages which had become a Law for them to walk by The second guide was Satan who is here called a prince not only because there being a number of those unclean spirits they are joyned as one politick body among themselves under one who is as prince and head of the rest Mat. 12. 24. and 25. 41. but also and mainly because of that power which all the Devils and chiefly their head and prince have over wicked men in the world Joh. 14. 30. 2 Cor. 4 4. even over the children of disobedience which princely power of his is described from the place where by God's permission he doth exercise it to wit the
be totally exstinct but was to be preached believed and obeyed in some 〈…〉 es at least of the world throughout all ages to the worlds end for the Apostle sheweth it was Gods design to have the exceeding riches of His grace shown forth in all succeeding ages and generations that in the ages to come he might shew 5. Gods bypast dealing whether in mercy or judgement 1 Corinth 10 6. are speaking lessons unto those who are in the ages following as holding forth both matter of praise unto God manifested in those Psal. 136. 10 c. as also matter of instruction in our duty to us 1 Cor. 10. 6. So that the after-ages in this respect are better ages than the former in so far as the latter have the advantage of those examples in the former ages which they themselves did want for the Apostle sheweth the benefit of God's gr 〈…〉 ious dealing with Believers in the present age should accresce unto the following ages That in the ages to come he might shew the exceeding riches of his grace 6. As all those benefits which come to Believers do flow from the kindnesse of God or His native willingnesse to imploy what goodnesse is in Him for the good of His creatures So though the effects of His generall kindnesse and benevolence which are common to all the creatures Psal. 145. 9. do flow from God as Creator in the channel of common providence Psal. 104. 28. yet the effects of His speciall kindnesse and such as relate to life and godlinesse do all of them flow from God as reconciled through Christ and are convoyed through the conduit of Christs merit and intercession for the Apostle summing up all these saving benefits together with the way how they are convoyed he saith In his kindnesse towards us through Christ Jesus 7. The lively and serious consideration of those excellent benefits flowing from Gods mercy grace goodwill and bounty together with the consideration of the vileness and wretchednesse of those upon whom those excellent benefits are bestowed and of the way which infinit Wisdom set on work by eternal love hath found out for convoying those so excellent mercies to such base and unworthy objects even the incarnation obedience sufferings and high exaltation of Jesus Christ I say it is the consideration of all those joyntly which tendeth to set forth most convincingly how exceedingly gracious God is for the Apostle sheweth this convincing evidence doth lye in those three first in his kindnesse secondly towards us thirdly through Jesus Christ. Vers. 8. For by grace are ye saved through faith and that not of your selves it is the gift of God THe Apostle Fourthly While he giveth a reason of what is said ver 7. as appeareth by the causall particle for doth sum up all which hath been spoken from ver 4. in this one comprehensive proposition that their compleat salvation from the first step unto the last did flow from Gods grace and favour for by grace here must be meaned Gods free favour and grace in him not the effects of this grace good works or grace inherent in us for those are expresly excluded ver 9. and withall that they were so saved by grace as faith was not excluded This grace of faith being the hand or instrument whereby we lay hold upon and apply to our selves Jesus Christ and His righteousnesse offered freely in the Gospel in order to our salvation Rom. 3. 25. And Secondly Because the establishing of them in this truth is his main scope through the whole first part of the Epistle therefore he doth here not only explain in what sense salvation doth flow from grace but also doth expresly confirm it by arguments First by removing all things in generall which could be called theirs whether prerogative priviledge naturall or acquired worth from being the meritorious procuring cause of their salvation or of any part of it the truth whereof is more than evident from what is said of their spirituall death in sins and trespasses ver 1 2 3. and therefore he needeth not bring any new argument to prove it Secondly by asserting from that same ground that their salvation was Gods gift and therefore it behoved to be free and of grace else it could not be a gift Doct. 1. Though the ascribing of salvation unto works is not wholly inconsistent with and destructive of Gods grace from having any influence upon salvation seing Adam's salvation even according to the tenor of the Covenant of works had been also of grace in some respect it being of grace that God did enter any Covenant with man at all and of grace also that He did accept even of mans perfect obedience so as upon his performance of it to make him sure of eternall life yet the ascribing of salvation or any part of it unto the merit or worth of works doth obscure and is inconsistent with that exceeding riches of grace which God intendeth to set forth by that way of salvation which is propounded in the Covenant of Grace for the Apostle being here to prove that Gods way of saving those Ephesians was a fit mean to set forth the exceeding riches of His grace giveth this for a reason even that their salvation did flow only from grace and from nothing in themselves nor any work of theirs So that if it did not flow only from grace and from nothing in themselves it could not demonstrate those exceeding riches of His grace for saith he ye are saved by grace and that not of your selves not of works 2. Whatever differences may be among severall persons in other things yet all come of Adam by ordinary generation are equall as in their common misery by nature so in the way of their delivery from that misery by free grace through a Redeemer there being no other name under Heaven given among men whereby we can be saved but the name of Jesus Act. 4. 12. for therefore doth the Apostle so frequently change the person in this first part of the Chapter while he sometimes speaketh of the Ephesians and Gentiles alone in the second person as ver 1. sometimes of himself and of the Jews with them in the first person as ver 5 6. not as if some part of the purpose did belong only to the one alone and some part of it unto both joyntly for in one and the same purpose he changeth the person as while he giveth a reason in this verse of what he spoke ver 7. but rather to shew that the purpose here insisted on which is mans misery by nature and their delivery from that misery by free grace and Christ doth belong equally to Jew and Gentile and therefore he standeth not much to which of them he doth speak for by grace are ye saved saith he 3. As Believers are in some sense already saved not only because they have salvation begun in their new birth which is a passing from death unto life 1 Joh. 3. 14. but also they
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
to passe such a judgement upon his own doctrine and abilities Ye may understand my knowledge in the mysterie of Christ. Vers. 5. Which in other ages was not made known unto the sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit THe Apostle giveth a reason why he called the Gospel the knowledge whereof was revealed unto him a mysterie and thereby doth also prove that there was a necessity of extraordinary revelation for bringing him to the knowledge of it to wit because this Doctrine of salvation through free grace by Christ and more especially the calling of the Gentiles to partake of this salvation in all respects equally with the Jews which is chiefly intended by the mysterie here spoken of as is clear from ver 6. was not so fully and clearly made known in the former ages of the world unto any of the sons of men whether without or within the Church as it was now under the Gospel revealed immediately by the Spirit of God unto the holy Apostles who these were see upon Col. 1. ver 1. doct 2. and the Prophets of the New Testament spoken of Act. 15. 32. 21. 8 9 10. Eph. 4. 11. who being extraordinarily assisted by the Spirit of God did not only open up the prophetical Scriptures of the Old Testament confirming and proving the Doctrine of the Gospel from these but also did foretell things to come Doct. 1. The children of men are naturally ignorant of Gospel-truths and know no further of them than God is pleased to reveal and make known unto them for the Apostle sheweth that the sons of men were passive as to the measure of light which was attained unto of those truths Which in other ages was not made known unto the sons of men as it is now revealed 2. The Lord in bestowing grace and the saving knowledge of Himself doth act as a most free agent not constrained by any necessity so that He dispenseth grace to whom He will Rom. 9. 18. to some more sparingly and to others more liberally whether we compare times with times or persons with persons in one and the same time Rom. 12. -3. for He hath revealed the saving knowledg of this mysterie now under the Gospel in a greater measure than he did formerly Which in other ages was not made known as is now revealed saith he 3. Neither the Doctrine of salvation through free grace by Christ nor Gods purpose to call the Gentiles to partake of this salvation equally with the Jews was altogether unknown to the ancient Church before Christ came there being severall manifestations of the former in the Covenant of Grace as it was first revealed unto Adam Gen. 3. 15. and after renewed with Abraham Gen. 17. 7. David 2 Sam. 23. 5. and commented upon by the Prophets Isa. 53. 3 c. and many full prophesies also of the latter which the Apostles themselves did make use of to confirm the calling of the Gentiles as Act. 13. 47. cited from Isa. 49. 6. and Act. 15. 15. cited from Amos 9. 11 for the Apostle doth not simply deny that the former ages had any knowledge of this mysterie at all but comparatively It was not in other ages made known as it is now revealed But fourthly neither the Doctrine of salvation nor yet the calling of the Gentiles were so fully or clearly revealed under the Old Testament as they are now under the New both of them being but sparingly spoken to then Mat. 13. 17. and what was spoken for the most part wrapped up in a vail of types and shadowes so that they could not stedfastly look to the end of that which is abolished 2 Cor. 3. 13. The latter to wit the calling of the Gentiles being only then fore-told and prophesied of and therefore could not be so distinctly solidly and satisfyingly known as now when it is accomplished Besides that the time when and the manner how it was to be accomplished and particularly that the Gentiles should have accesse unto the Church without an entrance by the door of circumcision Those I say were either not at all or but very sparingly revealed so that even the Apostles themselves after Christs ascension did doubt and hesitate much about the truth of this mysterie untill it was more fully revealed Act. 10. 10 c. for saith Paul Which in other ages was not made known as it is now revealed 5. As Christs servants may be sometimes necessitated to speak unto the commendation of their own receipts from God So Christian sobriety will teach them to be so far from disparaging or undervaluing the receipts of others to render themselves thereby the more esteemed of That they will endeavour to have others who are equally deserving to partake with them in that deserved esteem which they challenge unto themselves for Paul having begun to speak ver 3. of that knowledge of this mysterie which was revealed unto himself doth here affirm the same of all the Apostles and Prophets As it is now revealed unto the Apostles and Prophets 6. Though God might easily communicate the knowledge of Himself unto all whom he intendeth to save in a way extraordinary immediately and without the help of second means Act. 2. ver 3 4. yet He hath rather chosen to communicate His mind so unto some few only who have some of them at least at His appointment 2 Pet. 1. -21. set down in sacred Writ what they themselves did immediately receive from God 1 Job 1. 1. by which means the knowledge of God may in an ordinary way be conveyed unto others Job 20. 31. The Lord hereby preventing Satans designe who would otherwise have obtruded upon people his own delusions in place of immediate revelations from God 2 Chron. 18. 21. and trying the obedience of His people if they will subject themselves unto His will and word in the mouth of His Servants Matth. 10. 40. as also gently sparing their infirmity and weaknesse who could not one among a thousand carry aright those extraordinary manifestations of God unto their spirits 2 Cor. 12. 7. for saith Paul this mysterie was revealed by the Spirit to wit immediately not unto all but to His holy Apostles and Prophets 7. As all the Lords Ministers ought to be inherently holy not only because of the precept enjoyning so much in a speciall manner unto Ministers Tit. 1. 8. but also for the more successefull discharging of their office seing the secret of the Lord is with them who fear Him Psal. 25. 14. and the lips of the righteous feed many Prov. 10. 21. and as all the extraordinary Office-bearers for what is revealed Judas alone excepted and Pen-men of holy Scripture were really sanctified and holy So inherent holinesse without a peculiar illumination of the Spirit of God superadded for that end is not sufficient for giving clear light and insight in Gospel-mysteries for He giveth the Apostles and Prophets the epithet of boly to shew they themselves were so
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
so far as the strict union which is between married parties is there alluded unto Upon all which causes or rather one and the same cause expressed in all those places that law doth declare first That the man is to leave father and mother to wit not by casting off naturall affection to his parents Gen. 44. 34. or by refusing to help them in their strait 1. Tim. 5. 4. but by loving his wife more than them and by leaving his fathers family if he his wife and they cannot live all together and by joyning in a new family with his wife Gen. 28. 5. as is further cleared by the second thing here declared to wit that he ought to be joyned inseperably to his wife and that both in affection Prov. 5. 19. and cohabitation dwelling with her 1 Pet. 3. 7. The word in the original doth signifie such a joyning as that of two boards of timber firmly glued together not as if a man were to reside constantly at home for the Merchant the Lawyer and men of other imployments also must some times go abroad Prov. 7. 19 20. But his fixed dwelling should be with her and his presence also so far as his necessary calling shall permit so that he is not without necessity to be absent from his own home Prov. 5. -19. And thirdly this law declareth that they two shall be one flesh which implyeth first a most strict union so that they cannot be separated except in the case of adultery Matth. 19. 9 and wilfull desertion of the one party persisted in after all meanes used to the contrary 1 Cor. 7. 15 more than a piece of a mans body may be cut off from the rest And secondly a most intimate communion whereby they have common goods common friends yea and all things common as if they were but one person And thirdly the lawfull and sanctified use of the marriage-bed allowed unto them of God which out of the case of marriage is sinfull and damnable 1 Cor. 6. 16. Heb. 13. 4. But for further clearing of the words know that beside their literal and historical sense God intended that the purpose contained in them concerning the carnal marriage of man and woman should represent and shadow forth somewhat of Christ and of that spirituall marriage between Christ and the Church as appeareth from the situation of the words immediatly after ver 30. which doth evidently speak of Christ as is already shown and before verse 32. where he declareth that the purpose in hand is a mysterie and to be understood of Christ and the Church now the purpose here expressed doth hold in Christ by analogie and proportion in so far as Christ did leave His Father by laying aside the glory which He had with Him Joh. 16. 28. and taking on the form of a servant Philip. 2. 8. and did leave His mother Mary also and her house and family Luke 2. 49. that He might purchase a bride unto Himself See ver 25. 26. to whom He doth cleave inseparably Rom. 8. 35. and with most tender affection Heb. 4. 15. by vertue of which spiritual marriage Christ and Believers become though not one flesh yet one spirit 1 Cor. 6. 17. being most strictly tyed together by His Spirit and the grace of faith from which conjunction Believers so espoused become fruitfull in good works and do bring forth fruit unto God Rom. 7. 4. From the literal sense of this verse Learn 1. The love of married parties ought to be very great and second to no love else but that which we owe to God for even the love we owe to parents from whom we have our being ought to give place unto it A man shall leave father and mother saith he and be joyned unto his wife 2. It is lawfull and allowed of God unto all persons of all ranks being come to mature age 1 Cor. 7. 36 and especially to those who have not the gift of continency 1 Cor. 7. 9. to enter the married state of life only if they marry in the Lord 1 Cor. 7. -39. and therefore the doctrine forbidding marriage to all those who bear office in the Church is the doctrine of devils 1 Tim. 4. 1 3. for the text speaketh of all men indifferently A man shall leave father and mother and be joyned to his wife 3. Divine commands are alwayes founded upon most just reasons which would be eyed by us that so our obedience may be more willing and chearfull yea a piece of reasonable service unto God Rom. 12. 1. for this command given here unto husbands to cleave unto their wives is not nakedly propounded but with a strong reason annexed for inforcing the duty enjoyned by it For this cause saith he shall a man be joyned unto his wife 4. As children are not to remain alwayes childish but being come to age and understanding ought to bestir themselves in providing things necessary and honest according as the station wherein they are placed by God shall require So parents ought to remit somewhat of their fatherly authority over their children as they grow in age and understanding not expecting nor requiring that children now come to age should absolutely and in all things as formerly depend upon the counsell and direction of parents or give themselves wholly to minde their concernments neglecting every other thing else which may concern themselves for this Law supponeth a state of childehood wherein children are to be wholly under the authority of parents minding their concernments and at their direction and that their coming to age and entering the married state of life doth give them more liberty to follow their own direction and to do for themselves a man shall leave father and mother and be joyned to his wife 5. Whatever hath been the corrupt custome of men to the contrary Gen. 4. 19. Yet according to the first institution of marriage only two one man and one woman and not moe either of the one sexe or the other may be lawfully married together at once for the law saith a man shall be joyned to his wife not to his wives and they two not they three or four shall be one flesh From the mysticall application of the words and of the purpose comprehended in them Learn 1. So great a depth is Scripture that in some parcels thereof which do appear most plain and easie to be understood many dark and hid mysteries do lye undiscovered for under this plain history of the marriage of our first parents that great mysterie of the spiritual conjunction of Christ and His Church was also held forth as the Apostle doth here make clear For this cause shall a man leave father and mother See further to this purpose upon Gal. 4. ver 24. doct 1 2. Doct. 2. So holy and honourable is the ordinance of marriage in it self and so highly ought it to be esteemed of by us that God maketh use of it to shadow forth that blessed union and most holy communion
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