from the strength of Nature or the Works of the Unregenerate and not the Works of the Regenerate also which are performed by the Grace of Christ he should have quite mistaken the question and not at all refuted his adversaries It doth therefore of necessity follow that the Apostle reasoneth against Justification by Works done in obedience to the Law in general and that he affirmeth we are justified only by Faith in opposition unto all Works of ours whatsoever which he proveth by two Arguments in this Chapter First because he himself and other Jews who though they enjoyed by birth and education as being born Members of the visible Church many priviledges beyond the Gentiles who were profane sinners and born aliens from God and therefore might have expected to be justified by their good works if so any could be justified that way Yet they knowing perfectly that all their Works done in obedience to the Law could never justifie or make them righteous before God and that only Faith in Christ would make them so righteous even they who had as much reason to boast of their Works as any other had renounced all confidence in their Works and betaken themselves only to Faith in Jesus Christ for Justification and hereby he leaveth unto them to gather what madnesse it were for those Galatians or any other of the Gentiles to rely upon the Works of the Law so as to be justified by them which he further confirmeth as it seemeth from Psal. 143. -2. affirming that no flesh whether Jew or Gentile shall be justified to wit by the Works of the Law which is here supplyed by the Apostle without adding to the sense The like addition of words for explication without wronging the sense is frequently used in the New Testament where Scriptures are cited out of the Old as Mat. 4. 10. compared with Deut. 6. 13. Heb. 10. 5. compared with Psal. 140. 7. Doct. 1. Though every man by nature is a childe of wrath and enemy to God Eph. 2. 3. as Nature speaketh that which is born with us and conveyed unto us from our parents by carnal generation Psal. 51. 5. Yet all those who are born within the visible Church have a right by nature unto Church-priviledges and to enjoy the external means of Grace and Salvation as Nature speaketh that which is born with us not of natural generation but of free-grace which God is pleased to honour His People with and to deny unto others for the Apostle here calleth himself and others come of Abraham who had been from that time upwards the only visible Church Psal. 147. 19 20. Jews by nature wherby he doth not simply design them to be men of such a Nation for that could make nothing to the Apostle's scope in the present argument besides that the Jew is here opposed to sinners of the Gentiles so it must relate some way to their spiritual state neither doth it import that much as if they had inherent holinesse and were altogether sinlesse by nature for this is contradicted by Scripture Rom. 3. 9. So the meaning must be that from their birth and because of God's love to them in making choice of them to be a Church to Himself above all Nations Deut. 7. 6. they were externally at least in covenant with God Deut. 29. 11. whereby they had a right to all Church-priviledges as of being under God's special care and government Isa. 4. 5 6. of enjoying the ordinary means of Salvation as they were capable of them Gen. 17. 12. And as it was with the Jews then so is it with those that are born within the visible Church now they are Christians by birth to wit in the sense presently mentioned for the visible Church under the New Testament and among the Gentiles hath succeeded to those priviledges which were enjoyed by the Church under the Old Rom. 11. 17. So that even young Infants are expresly called holy 1 Cor. 7. 14. to wit with an external and federal holinesse and on this account they have right to Baptism the seal of the Covenant which no Infidel can claim Act. 2. 38 39. We who are Jews by nature and not sinners of the Gentiles 2. The Doctrine of free Justification by Faith in Jesus Christ and not by Works was early opposed by Satan and heretical spirits and no Doctrine so much opposed as it was and that because no Truth is more necessary to be keeped pure than this is it being such a Truth as if it be keeped pure several other Truths are keeped pure also and if it fall many other Truths do also fall with it Therefore is it that Satan did so much labour and yet laboureth to bear it down for the defacing of this Truth was mainly aimed at by the false Apostles among those Galatians as appeareth from the Apostle his setting of himself so much to defend it That we might be justified by the Faith of Christ and not by the Works of the Law saith he 3. Concerning the nature of Justification we learn several things First That Justification is not the Lord 's making one who was before unjust to be just by working of habitual and inherent righteousnesse in him as the Papists do take it confounding Justification and Sanctification contrary to Scripture 1 Cor. 6. 11. But it is a judicial action whereby the Lord absolveth the sinner from death and wrath and adjudgeth him to life eternal for the word expressing this grace here is a judicial word taken from Courts of Justice which being attributed to the Judge is opposed to condemn Rom. 8. 33 34. and so signifieth to absolve and give sentence neither doth the Scripture ever make use of this word in any other sense where the justification of a sinner before God is spoken of Knowing that a man is not justified c. and that we might be justified Secondly The ground whereupon and the cause for which sinners are thus justified or absolved from wrath and adjudged to life eternal is not any Works which they do in obedience to the Law of God whether Ceremonial or Moral for Works are excluded while he saith A man is not justified by the works of the Law but by the Faith of Jesus Christ it is not except by the Faith c. as if Works were only excluded when Faith is not joyned with them as the Papists do read it but the word is well turned here by the adversative particle But as it is frequently in Scripture See chap. 1. 7. Mat. 12. 4. So that Works are simply excluded and Faith established as only having hand in this businesss which is more plainly asserted afterwards That we might be justified by the Faith of Christ and not by the Works of the Law by which are meaned both the Works of the Moral and Ceremonial Law as we cleared in the Exposition Thirdly The Works which are excluded from having hand in Justification are not only those which are done before conversion but also
faith in God as Creator such as the faith of Turks but it is Faith in Jesus the son of Mary Mat. 1. 25. who is that Christ or Messiah who being promised under the Old Testament Isa. 7. 14. is now come under the New it is this Faith relying on Christ who by His merit hath purchased the thing promised Isa. 53. 5. which giveth a right unto the Promise for to specifie what Believers they are to whom the Promise is given he addeth by the Faith of Jesus Christ. Vers. 23. But before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed 24. Wherefore the Law was our School-master to bring us unto Christ that we might be justified by Faith 25. But after that Faith is come we are no longer under a School-master 26. For ye are all the Children of God by Faith in Christ Jesus IN these words the Apostle answereth a fifth Objection and doth more directly handle that point concerning the abrogation of the ceremonial Law yea of the whole Mosaical Dispensation now under the dayes of the Gospel The Adversaries might have objected Seing the Law or that legal Dispensation of the Covenant of Grace was so usefull unto the ancient Church and so subservient to the Promise as is affirmed ver 22. Then why did Paul cry down the use of it especially the practice of the ceremonial Law now The Apostle answereth by distinguishing times and sheweth that before Faith came whereby he meaneth not the grace of saving Faith for that was alwayes in the Church Heb. 11. 4 c. but either Christ called Faith because He is the object of Faith in which sense He is called our hope 1 Tim. 1. 1. or the full manifestation of the Doctrine of Faith which was about the time of Christ's death and ascension he granteth I say that before that time the use of the Law was first necessary to the Jews because they were by the Law as by a military guard keeped to wit chiefly from being mixed with other Nations whether in Religion or Policy Eph. 2. 14. Secondly It was saving to them in so far as it did shut up conclude and enclose them as it were in a prison for it 's the same word and that same purpose more fully expressed which is ver 22. under sin and the curse due to sin that hereby they might be in a manner prepared and as it were necessitated to imbrace the Doctrine of Salvation by Faith in Jesus Christ which was then but darkly Mat. 11. 11. and afterwards more clearly revealed the full revelation whereof they were by this mean kept more intent upon ver 23. Which latter use of the Law he illustrateth and concludeth by shewing the Law as a Pedagogue or Schoolmaster did with much rigor and servitude govern and rule the Church then in her infancy and childhood and thereby did lead the Elect unto Christ that they might be justified by faith The Apostle having thus shewed ver 23 24. that the Law that is the legal dispensation of the Covenant of Grace was for good use to the ancient Church denyeth that therefore the use of it should be continued now when the doctrine of Faith is clearly manifested yea by the contrary he sheweth it was then to be abrogated and the Christian Church freed from the observation of it because it exerced only the office of a Schoolmaster over children and so can have no authority over the Church and especially Believers now ver 25. which he proveth from this That the Christian Church and all of them to wit Jew and Gentile were like a son come to age because of their Faith in Christ Jesus already come and so was to be dealt with no longer as a childe under a Schoolmaster ver 26. From Vers. 23. Learn 1. Though there was Gospel or the Doctrine of Salvation by Free-grace held forth to be laid hold upon by Faith unto the ancient Church ver 8. yet it was â—o obscurely and sparingly propounded then and so clearly and largely manifested now That the Scripture speaketh as if that Doctrine had not been at all in the Church then but only revealed now in the dayes of the Gospel for here he calleth all the time of the Old Testament the time before Faith came or before the Doctrine of Free-grace the object of Faith came and that this Faith was afterwards to be revealed to wit because it was but sparingly revealed then 2. Besides other differences betwixt the administration of the Covenant of Grace under the Old Testament and under the New this was one the old administration was extended only to the Jews Psal. 147. 19 20. and to some of other Nations who forgetting their own People Psal. 45. 10 joyned themselves to them but the new is extended to all Nations Mat. 28. 19. for this difference is here hinted at while the Apostle speaking of those who were under that old dispensation ver 23 24. speaketh of them in the first person We were kept under c. We that is the Nation of the Jews whereof Paul was one but speaking of those who are under the new Dispensation he mentioneth not only the Jews under the pronoun of the first person We ver 25. but also the Gentiles under the pronoun of the second person Ye ver 26. for ye saith he to wit the Galatians of the Gentiles are all the Children of God 3. The administration of the Covenant of Grace under the Old Testament by so many Rites Sacrifices Ceremonies such a system of politick Laws such rigid pressing of moral duties with the annexed promises of eternal life and threatnings of Gods wrath and curse the Gospel-promise all the while being hid as it were behind the curtain among other uses did serve for a hedge or a place of military defence to keep that ancient People of whom Christ was to come distinct and separate from all other Nations as a besieged city is guarded by walls ditches and armed souldiers from the irruption of enemies for this is aimed at while he saith We were keeped under the Law to wit as by a military guard for so the word signifieth It 's true they were also keeped from going astray either in Religion or in life and conversation but that use of the Law was mentioned v. 19. Doct. 4. The hard servitude wherwith the ancient Church was pressed and under which she was as to her outward estate as it did forcibly constrain the Elect among them to quit their own righteousnesse and to betake themselves for righteousnesse and life unto Faith in the promised Messiah as knowing somewhat from Scripture Hag. 2. 6 7. compared with Heb. 12. 26 27. that then the Church should be eased of that hard servitude and bondage for in both these respects the Law did shut them up unto the Faith afterwards to be revealed making them close with the Doctrine of Free-grace for Salvation by Faith in the mean time
committing sin our selves but of being the occasion of sin unto others and therefore would eschew it for this is it the Apostle forbiddeth even provoking one another 5. In setting against any sin we would look not only upon that sin alone but also upon those other possibly lesse pleasant and baser sins which of necessity do accompany it that so our indignation may be heightned the more against it as carrying with it a train of such attendants for here the Apostle dehorting them from the desire of vain glory that he may make them the more to detest it holdeth forth the necessary dependance which two other vexations and base evils have upon it Provoking one another envying one another saith he CHAP. VI. IN the first part of this Chapter he presseth the exercise of mutual love in two exhortations And first he exhorteth them to endeavour the reclaiming of those who were fallen ver 1. and to bear patiently with the sinfull infirmities one of another because first hereby they should obey the Command enjoyning mutual love ver 2. Secondly self-conceit which marreth the exercise of this duty is but a self-deceiving ver 3. And therefore he prescribeth a remedy against that evil to wit self-searching And inforceth it because first they should attain to such gloriation as God alloweth of ver 4. And secondly every man must give an accompt of his own actions to God ver 5. In the second place he exhorteth unto beneficence in the general and especially towards their Ministers ver 6. And having held forth God for a party unto those who neglect this duty he doth presse it from the similitude of sowing and reaping ver 7. which he enlargeth and applyeth to an harvest of death and corruption to be reaped by those who do evil and of life eternal by those who do well ver 8. whence he inforceth perseverance in the study of beneficence promising the expected fruit of their so doing in due time ver 9. and so concludeth the exhortation pressing upon them the use-making of the present opportunity ver 10. In the second part he concludeth the Epistle first insinuating how much he loved them ver 11. Secondly insinuating that the false Apostles were not acted from love to them but from hypocrisie worldly policy ver 12. and from vain glory ver 13. Thirdly he opposeth his own truly Christian carriage to those sins of the false Apostles shewing he gloried only in the crosse of Christ and that the world and applause from men were undervalued by him ver 14. Of both which he giveth two reasons first nothing worldly is accompted of by Christ but the new creature only ver 15. Secondly glorying in Christ and in the study of piety and of the new creature is the only rule in walking according to which there is peace ver 16. Fourthly The Apostle having discharged any to trouble him further whether by their errors or calumnies seing the standing prints of his sufferings did abundantly refute both ver 17 saluteth them with his ordinary farewell-wish ver 18. Vers. 1. BRethren if a man be overtaken in a fault ye which are spiritual restore such an one in the spirit of meeknesse considering thy self lest thou also be tempted THe Apostle having chap. 5. ver 26. dehorted from some vices which do wholly impede that service by love which is enjoyned chap. 5. 13. he doth in the first part of this Chapter exhort them to several duties in which the exercise of mutual love doth consist And first he speaketh to those who are spiritual that is such as had received a large measure of spiritual graces whereby they were preserved from the subtil snares of sin and Satan which had intrapped others and who are called strong Rom. 15. 1. and perfect to wit comparatively Philip. 3. 15. Those he exhorteth to endeavour the reclaiming and restoring both to the sense of God's pardoning grace and to amendment of life of all such who were overtaken and as it were inconsideratly and suddenly surprized with any sin for the active Verb of the word overtaken in the Original signifieth to do a thing preposterously and in hast 1 Cor. 11. 21. And in order hereto that in the use of all means undertaken for this end whether of admonition reproof or necessary correction they would exercise the grace of spiritual meeknesse suppressing all fleshly passions and revengefull affections Which exhortation he inforceth by two arguments the first whereof is laid down by way of admonition in this Verse that every man even the best while he dealeth with the faults of others would enter in a deep consideration of his own frailty and how easily under a tentation he may be surprized with the same the like or a greater sin Doct. 1. Though it be very ordinary for men to bear too much with sin both in themselves and others 1 Sam. 3. -13. Yet there is another sinfull extremity to be avoided to wit when under pretence of hatred to or just indignation against the sins of others we give them over as incorrigible and cannot admonish reprove or in any thing carry our selves towards them in the spirit of meeknesse for saith the Apostle If aman or as the word may also read by way of obviating an objection Though a man be overtaken in a fault restore such an one c. which supposeth that some were apt to think themselves freed from the duty here commanded towards a person so overtaken and the Apostle sheweth that neverthelesse they were bound to restore him and deal meekly with him even though he were overtaken in a fault 2. This sin of too much rigor and severity towards the sinful failings and escapes of others though it pretend to zeal Isa. 65. 5. yet hath its rise from pride and ambition while the rigid critick and lofty censurer of another mans faults doth not so much seek after his brother's amendment as to beget in the minds of others a good opinion of himself as if he were singular for holiness and hatred of sin above others for the connexion of the two Chapters doth shew that this sin here guarded against hath some kind of dependance upon vain-glory Let us not be desirous of vain-glory chap. 5. 26. And if a man be overtaken in a fault restore him in the spirit of meeknesse 3. The Minister of Jesus Christ would labour so to digest his exhortations unto duties that his very expressions and convey of them being fitted to the purpose in hand may be as so many forcible motives to bear-in that duty unto which he exhorteth for the Apostle being here to inforce the exercise of love and meeknesse upon those Galatians in the recovery of those who had fallen calleth them Brethren thereby expressing his love to them and minding them of that love they ought to carry one to another as being Brethren and designeth the person to be restored by the common name of a man thereby pointing at the common frailty of
lest thou also be tempted 13. So prone are we to entertain good thoughts of our selves that it is a matter of no small difficulty to make a man reflect upon himself and enter upon a serious consideration of his own frailty and weaknesse and of every other thing which may keep him low in his own eyes without insulting over or despising of others as appeareth from Paul's changing of the number for having said Ye who are spiritual restore c. in the plural number here he saith considering thy self lest thou also c. in the singular which he doth to give the greater force and sharper edge to his admonition as knowing he was pressing a duty which very hardly and not without difficulty would be obeyed Vers. 2. Bear ye one anothers burdens and so fulfill the Law of Christ. THe Apostle first enlargeth the former exhortation both as to the persons exhorted for now he exhorteth not only those who are spiritual but all of them And also as to the duty exhorted unto which is extended not only to an endeavour of reclaiming those who were overtaken in a fault but also to the tolerating and bearing patiently with the sins and infirmities of others untill they be amended and the sinner reclaimed which sins are designed by the name of a burden partly because some such sins are a burden and weight to the sinner himself either by reason of his grief and sorrow for them if he be a penitent Act. 2. 37. or by reason of that vexation and trouble which some sins as wrath malice and envie do bring to the natural spirits even of the impenitent sinner Job 5. 2. Prov. 14. 30. And partly because some such sins though not felt by the sinner himself are yet heavy burdens unto those who converse with him as his curiosity back-biting self-seeking and such like Prov. 16. 28. Secondly he inforceth the exhortation thus enlarged by a second argument to wit That hereby they did fulfill the Law or command of mutual love which he calleth the Law of Christ not as if love to our neighbour had not been enjoyned before Christ came in the flesh for it is a prime piece of the Law of Nature imprinted upon the heart of man at the Creation and was renewed again by God Himself upon mount Sinai 1 Joh. 2. 7. But because first Christ did renew this Command not only by freeing it from the false glosses and interpretations of Scribes and Pharisees Mat. 5. 23 c. but also by pressing it in its spiritual beauty and nature having laid aside and abolished the external cover of Mosaical Ceremonies Eph. 2. 15. under which it was vailed 1 Cor. 9. 9 10. In which respect mainly it is here called the Law of Christ in opposition to the false Apostles who pressed so much the Mosaical Law of Ceremonies And secondly because Christ did presse this Law so renewed in a singular manner upon His followers as a mark of true faith in Him Joh. 13. 35. And thirdly because Christ did fulfill this Law in His own person and thereby left an example of it unto us 1 Joh. 3. 16. Doct. 1. As there are none free of sinful infirmities which are burdensom sometimes to themselves and frequently unto others So we ought not to break the bond of common society which we are otherwayes tyed unto because of those but are to persist in it patiently bearing those infirmities which we cannot otherwayes help for saith he Bear ye one anothers burdens 2. This duty of bearing with the infirmities of others doth well consist with the use of such lawfull means as God hath prescribed whether to the Magistrate for restraining sin by punishing those who do evil Rom. 13. -4. or to Ministers and private Christians in order to the sinner's reclaiming by admonition reproof and such like for this duty of bearing one anothers burdens must agree with and cannot be contrary unto that other duty prescribed v. 1. which is to restore the sinner unto that state wherein he was so far must we be from giving him countenance or partaking with him in his sins 3. A compassionate frame of spirit made evident by our meek and patient deportment towards those who are overtaken in a fault without neglecting any duty we owe unto them doth afford the guilty sinner no small ease under his weighty exercise and tendeth much both to his preservation from fainting under heartlesse discouragement if his conscience be touched with the sense of his guilt and to carry on the work of his conviction and amendment if he be yet going on securely in his sin for the Apostle having exhorted to such a meek and patient deportment towards those who are overtaken in a fault he calleth it here a bearing of their burden or an affording of help to them under it Bear ye one anothers burdens 4. There is no such evidence of love to our neighbour as when it kytheth in our serious endeavours for bringing about his spiritual good and in taking the most effectual condescending and affectionate way in order to his reclaiming from sin together with our supporting of him and sympathizing with him under his spirituall weights for the Apostle calleth this a fulfilling of the Law of Christ or of mutual love as if that Law did call for this only And so fulfill the Law of Christ saith he 5. In what sense and measure the childe of God doth attain to evidence his love to his fallen brother by his serious endeavours to restore him unto the enjoyment of God's favour and to an holy and blamelesse conversation and by his bearing with him under his infirmities in order to his recovery in that same sense and measure he attaineth to fulfill the Law whence it followeth because he is not able to do the former perfectly and so as to come short in nothing for matter or manner Iam. 3. 2. but only sincerely and without dissimulation Rom. 12. 9. therefore neither can he keep the Law perfectly but only in sincerity and in his honest aim and endeavour Psal. 119. 6. for saith he Bear ye one anothers burdens and so fulfill the Law of Christ. Vers. 3. For if a man think himself to be something when he is nothing he deceiveth himself THe Apostle in further prosecution of the former exhortation doth fall upon the sin of self-conceit and arrogancy which causeth men contemn others and carry themselves with a kind of supercilious disdain towards such as are overtaken in a fault contrary to what he had exhorted them unto ver 1 2. And first he tacitly dehorteth them from this vice by shewing the man who is puffed up with a conceit of his own enduements above others and to the despising of others being compared with himself doth deceive himself and maketh his own mind to erre in passing judgment of himself as the word doth signifie and giveth a reason of this assertion because every man even the best is nothing as having no good
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
work here called sealing did serve to evidence the truth and reality of somewhat which might otherwise have been questioned and particularly with relation to the Apostle's present scope it did serve to evidence the reality of their right to the glorious inheritance the truths of the Gospel and the sincerity of their closing with and believing of the Gospel now the work of God's Spirit which maketh all this evident and therefore hath the name of sealing is mainly His renewing and sanctifying work and especially His carrying-on of that work whereby He imprinteth the image of Himself which is holinesse Eph. 4. 24. upon Believers as an impression of the draughts and lineaments of the Seal are by sealing put upon the thing sealed so 2 Tim. 2. -19. the grace of sanctification and departing from evil is called a Seal though those other works of God's Spirit in Believers whereby He giveth them sense of His presence comfort and joy unspeakable flowing from it and full assurance may be looked upon as lesse principal parts of this Seal Fourthly ver 14. by the metaphor of an earnest which is used among Merchants for ratifying of their bargains he sheweth a use for which the bestowing of the holy Spirit upon them and His sealing of them by His sanctifying grace did serve even to be an earnest of the heavenly inheritance the full possession whereof being delayed until the last day God gave unto them His holy Spirit with His saving graces as an earnest or some small beginnings and a part of that glory which shall then be revealed that hereby He might assure them of their obtaining the whole in due season Fifthly he sheweth the date and time how long they were to content themselves with the earnest even untill the redemption of the purchased possession that is untill the day of judgment at which time those who are purchased by the bloud of Christ and are His possession and peculiar people shall obtain compleat redemption and full delivery from sin and misery In which sense redemption is taken Rom. 8. 23. And sixthly he sheweth the end which God purposed unto Himself in all this even the same which he mentioned formerly ver 12 to wit the praise of His Glory From the benefit which those Gentiles received besides what is marked upon the parallel place ver 11 Learn 1. Though it was the prerogative of the Jews above the Gentiles that Christ was first preached unto them and accordingly some of them did first trust in Him See ver -12. yet God hath made both Jew and Gentile equally to partake of all other things aswell of those which concern salvation it self as of the means and way of attaining to it for the same Christ the same free-gifted inheritance through Christ and the same Gospel which was bestowed upon the Jews are also bestowed upon the believing Gentiles In whom ye also have obtained an inheritance saith he 2. It is a thing highly observable and much to be taken notice of that the Gentiles who were profane dogs Mat. 15. 26. not a people Deut. 32. 21. without God chap. 2. ver -12. should be set down at the childrens table and have full accesse to free-grace and salvation and all spiritual blessings tending to salvation equally with the Jews who were God's only People separated to Him above all People Exod. 19. 5. to whom did pertain the Adoption Glory Covenants c. Rom. 9. 4. for Paul cannot speak of this without an also which is a note of exaggeration and heightneth the purpose as a thing very observable In whom ye also have obtained an inheritance From the mean whereby they attained this excellent benefit Learn 1. The hearing of the Gospel which supposeth the publick preaching of it Rom. 10. 14. is the ordinary mean whereby faith is wrought and consequently a right is conveyed unto the heavenly inheritance in so far as the Gospel so preached doth not only propound and make known to the understanding the object of saving faith which was before hid but the Lord also at or after the hearing of this Gospel preached doth work the grace of faith in the hearts of the Elect Act. 16. 14. for saith he Ye obtained an inheritance after that ye heard the Word of Truth the Gospel 2. The Gospel is the Word of Truth not only because it containeth nothing but truth for so the whole Scripture is the Word of Truth Psal. 19. 9 but also the Truths of the Gospel are most excellent Truths as being most remote from ordinary knowledge Mat. 16. 17. most profitable to lost sinners Tit. 2. 11. and do manifest the praise of God's glorious Attributes Luke 2. 14. more than any other Truths besides the Gospel doth clearly hold forth the truth and substance of all these dark and legal shadows Joh. 1. 17. for by the Word of Truth he meaneth the Gospel as he presently cleareth After ye heard the Word of Truth the Gospel of your salvation 3. As the doctrine of Salvation is the doctrine of the Gospel or glad-tydings to lost sinners for the word rendred Gospel signifieth a glad or good message So the doctrine of the Gospel is a doctrine of Salvation as not only revealing Salvation and a possible way for attaining to it which the Law doth not Gal. 3. 21. but also being the power of God to Salvation Rom. 1. 16 and the mean which God doth blesse for making us imbrace by faith the offer of Salvation Rom. 10. 14 15. and for working all other saving graces in the Elect Col. 1. 6. for the Apostle calleth this doctrine the Gospel or glad tydings of Salvation 4. It is not sufficient to know that the Gospel is a doctrine of Salvation in general or unto others only but every one would labour by the due application of the promises of the Gospel unto themselves to find it a doctrine of Salvation to them in particular for Paul hinteth at so much while he saith not simply the Gospel of Salvation but of your Salvation From the Spirit 's work of sealing following upon believing Learn 1. As the Gospel preached and heard doth not profit unto Salvation except it be believed so the Truths of the Gospel and Jesus Christ that good thing offered in those Truths is that in the whole Word of God which saving faith doth chiefly close with and rely upon and is fully satisfied with It findeth death in threatnings a burden of work in precepts but in Christ and the Gospel it findeth the way to Heaven made patent even a way how the sinner may be saved and divine justice not wronged for the Apostle having spoken before of their hearing the Gospel doth adde In whom to wit Christ the words may also read In which to wit the Gospel ye believed 2. Though none can actually believe before the Spirit of God come to dwell in them bringing alongs His royal train of habituall graces and the habit of faith amongst the rest unto the heart with Him
the actual possessing of which or present right unto which are the priviledges of reall Believers or if we look to that which giveth them a right each one to their respective priviledges to wit the grace of faith and a mysticall and saving union with Christ upon the part of real Believers and a profession of the doctrine of faith either personally or parentally and an external and politicall union with Christ upon the part of visible Church-members I say which of those be looked unto we will find so much of likenesse and proportion betwixt what belongeth to the visible Church and what belongeth to the invisible that both may safely and without ambiguity be taken up as intended by the Spirit of God to be expressed in one and the same Scripture though the one more principally and the other secondarily and as it were by proportion As for example here seing the nighnesse and happinesse which visible Church-members enjoy is only comparative and with respect had to the greater misery of those who are wholly without the Church and that it is but a misery and distance being compared with that state of nighnesse and happinesse which the truely Regenerate are brought unto Therefore I conceive that what is mentioned of the delivery and blessed state here spoken of was verified mainly and fully in the Regenerate and invisible Church of Believers among them and but proportionally only and in part in the visible Church of professors and therefore I shall only collect such doctrines as arise from it being so considered Hence Learn 1. The more nigh the consideration of our miserable and happy state be set together in opposition the one to the other before the eye of the soul it commendeth and sweetneth our happy state through grace the more for the Apostle's scope being to set forth the happinesse of that state wherein free grace had placed them he compriseth all their misery in one word They were sometimes far off and all their happinesse in another they were now made nigh And so giveth a joynt view of them both at once 2. The People of God are not so to remember by past sin and misery as to make them question the fruits of Gods mercy already received or to despair of receiving more in time to come for having exhorted them ver 11. to remember their former misery in the first place he exhorteth them here to remember that happy estate wherein mercy had placed them in the next But now ye are made nigh 3. As it is the duty of Converts frequently to remember their former sin and misery See Vers. 11. Doct. 2. So also to call to minde and confidently avow that gracious change which free-grace hath wrought upon them in their conversion because as misbelief is ready to call it in question Isa. 50. 10 So the remembrance and avowing of it is most profitable in order to our own comfort against the sense of bypast or present sin and misery 1 Cor. 6. 11. in order to our incitement to the duty of walking suitably chap. 4. 1. and to our incouragement against the fear of all imaginary difficulties which may occur in our way to heaven and glory Philip. 1. 6. and in order to our thankfulnesse unto God for His so rich mercy manifested in our delivery 1 Pet. 2. 9. for the Apostle exhorteth them to remember this in the second place That ye who were sometimes far off are now made nigh 4. As converting grace falleth often upon those who are most gracelesse and at greatest distance from God from Christ and His Church So it bringeth those upon whom it falleth into a state of nearnesse to all those because of these many nigh relations under which they stand to God as of servants Rom. 6. 22. of friends Col. 1. 21. and sons Joh. 1. 12. and to Christ as of His Spouse Cant. 4. 8. members Eph. 5. 30. brethren c. Heb. 2. 11. And because of these sweet influences for the life and comfort of grace which they receive daily from Him as the members from the head Col. 2. 19. because of that near accesse which they have unto God in Christ both as to their state and performances whereof ver 19. And because of that union and communion which they have with the invisible Church of Believers the congregation of the first-born See Vers. 12. Doct. 5. for with relation mainly to this gracious change which was wrought upon reall Believers among them in their regeneration he saith But now yee who sometimes were far off are made nigh 5. As this excellent state of nearnesse to God and His Church wherein the truely regenerate do stand and all those excellent privileges which flow from it were purchased for the Elect by no lesse price than the bloud of Christ whose bloud was the bloud of God Acts 20. -28. and therefore of infinit value So none of those are actually bestowed upon and applied unto the Elect untill they be united to Christ and in Him by saving faith as the branches are in the root from which they draw sap and nourishment for saith he in Christ Jesus ye are made nigh by the bloud of Christ they were in Christ by faith before they attained that state of nearnesse which was purchased by His bloud Vers. 14. For He is our peace who hath made both one and hath broken down the middle wall of partition between us 15. Having abolished in his flesh the enmity even the law of Commandments contained in Ordinances THe Apostle being next more largely to explain and prove what he hath briefly asserted that the Gentiles were made nigh to God and His Church by the bloud of Christ doth first confirm it by an argument taken from Christ's Priestly office according to which He is not only the Mediator for peace and peace-maker betwixt God and man and among men themselves but He is also our peace as being the propitiatory sacrifice and having purchased this peace with His own bloud Isa. 53. 5. and so the very cause and reason of this peace is in Himself and nothing extrinsicall to Himself Secondly he doth prove that Christ was their peace by the effect produced by Him and the matter of working this effect The effect it self is that where before the Jews and Gentiles were irrecoverably separated by reason of their different Religion and religious Rites He had now united them in one and the same Church which is said to have been then done because it was in part done for the rejecting of Israel is only in part Rom. 11. 25 but the full accomplishment of it shall be when all Israel and the fulnesse of the Gentiles shall be called Rom. 11. -25 26 The manner of working this effect is set down in three phrases all signifying one thing though different in regard of diverse considerations First He broke down the middle wall of partition whereby as he explaineth himself in the following verse is meaned the ceremonial Law and
admiration at and extolling of the riches of Gods mercy and free grace towards such an unworthy wretch as he is for both these were in Paul unto me who am lesse than the least of all Saints is this grace given 6. The Lord in deepest wisdom doth often bestow the rarest gifts and graces upon such as by reason of their former wickednesse are most conscious to themselves of their own unworthinesse yea and sometimes will employ them in most eminent pieces of His service as knowing such have somewhat to keep them humble and make them ascribe the glory of what they do unto God 1 Cor. 15. 9 10. whereas others would readily take the glory unto themselves being puffed up with their gifts and successe and so should fall in the condemnation of the devil 1 Tim. 3. 6. for God's dealing with Paul in giving him such excellent gifts and the Apostolick office from grace proveth so much unto me who am lesse than the least of all Saints is this grace given 7. The more unworthy that any is upon whom the Lord bestoweth grace and sheweth mercy the glory of His grace is so much the more set forth and shineth the more brightly whileas where sin hath abounded grace doth much more abound Rom. 5. -20. for Paul commendeth the dignity of his calling and the worth of that grace by which he was called to that office from his own basenesse and unworthinesse unto me who am lesse than the least of all Saints is this grace given 8. It concerneth a Minister much as to be deeply affected with the sense of his own unworthinesse so seriously and frequently to ponder the weight and dignity of that trust which is put upon him and what are the riches of the glory of his inheritance in the Saints the dispensing whereof is committed unto him that so with greater fear and reverence care and diligence he may take heed to his Ministery which he hath received in the Lord to fulfill it Col. 4. 17. for Paul considereth also the worth of that message which he was intrusted with while he saith that I should preach the unsearchable riches of Christ. 9. Though others of the Apostles besides Paul were intrusted to carry the Gospel unto the Gentiles yet considering that he was so fully instructed in the knowledge of this mysterie of the rejection of the Jews and calling of the Gentiles ver 3. and Rom. 11. and had a perpetuall conflict with the Jews through the whole course of his life in the defence of this truth as is clear from the Acts of the Apostles as also that he hath committed more unto sacred Writing to this purpose for the use and benefit chiefly of the Gentiles than any of the other Apostles Therefore is it that Paul doth seem to have been intrusted in a peculiar manner with the charge of preaching the Gospel unto and being the Apostle of the Gentiles which appeareth as from other places Act. 26. 17 18. 1 Tim. 2. 7. so from this unto me is this grace given that I should preach among the Gentiles 10. Offices and competencie of gifts for discharging any office are given of God to those who have them and especially to Ministers not to keep them without use-making Matth. 25. 27. or to make use of them only for gaining applause or advantage to themselves 2 Cor. 4 5. but that they may employ them for the glory of God and the good of others for this grace was given to Paul that he might preach among the Gentiles 11. As Jesus Christ with all that rich store and copious abundance of created graces and divine perfections which are in Himself and of satisfactory fulnesse which is in those many good things purchased by Him should be the main subject of a Ministers preaching whatever he preacheth besides of legall threatnings or duties being made to relate some one way or other unto Him So Jesus Christ and the riches of the Gospel are so large a field and subject that the most gracious and able Ministers will find daily purpose and fresh matter furnished of new whereof to preach concerning it yea and never will be able to go through it for Paul made Christ and the Gospel the main subject of his preaching and did find them unsearchable that I should preach the unsearchable riches of Christ. 12. Though those hid treasures of wisdom and knowledge in Christ and the riches of the glory of His inheritance in the Saints and of all those other good things purchased by Him and offered in the Gospel go beyond the reach of all created understanding to know them fully yet it is the duty both of Pastors and people to search into them there being as much knowledge of those unsearchable riches attainable even here as may encourage all to search Hos. 6. 4. and nothing being more sweet upon earth than to be swallowed up and overwhelmed in this deep and bottomlesse gulf of the unsearchable riches of Christ when penury of thoughts and want of enlarged hearts to comprehend that incomprehensible subject necessitate the soul sometimes to succumb under the weight to stand still wonder and exclaim O the depth of the riches c Rom. 11. 33. for though those riches are unsearchable yet Paul did search in them for he preached them and consequently they to whom he preached were obliged to search into them also That I should preach the unsearchable riches of Christ. Vers. 9. And to make all men see what is the fellowship of the mysterie which from the beginning of the world hath been hid in God who created all things by Jesus Christ. HE doth here first more fully expresse what he presently spoke of his preaching among the Gentiles as also extoll and magnifie his office fifthly from the great good and benefit which was by his conscientious discharge thereof to accresce unto men even the making evident unto all men without any such distinction of nations or persons as was keeped under the Ministery of the Old Testament Gal. 3. 28. what that mysterie of the union and association of Jews and Gentiles in one body was whereby they have joynt interest in the Covenant of Grace in Christ the Cautioner and in all those spirituall blessings purchased by Him Next he giveth a reason why he called this communion and fellowship a mysterie and secret because it was a thing hid untill the times of the Apostles in Gods decree and not revealed at least so fully and clearly as then it was See ver 5. doct 4 and having made mention of God he describeth Him from His work of creating all things by Jesus Christ the eternal word of the Father Joh. 1. 1. and this most appositly to the present purpose to wit the calling of the Gentiles as intending hereby to shew that none hath reason to wonder why God should save the Gentiles as well as the Jews by Christ seing He hath equal interest in them as having created them both and that
captivity captive and gave gifts unto men THe Apostle secondly in this first branch of the second generall argument for union from the diversity of gifts doth confirm from Psal. 68. 18. what he presently said that Christ is the author and bestower of all graces and gifts with their different measures In which place of the Psalm David doth look through the ark a type and shadow to Christ the substance and in a prophetical way speaking of things to come as already past to point-out the certainty of their performance he doth foretell that Christ should in a triumphant manner ascend up on high or unto the heighest heavens See ver 10. and that at and by vertue of His ascension He should first lead captivity captive that is as he had upon the crosse foiled His many enemies and begun to triumph over them Col. 2. 15. So in His ascension He should continue the triumph evidently declaring that He had given a totall rout to all the spiritual enemies of His Church and Kingdom The expression used to set forth this purpose hath in it an allusion to conquerors who in their triumphing solemnities used to drive their captive enemies before their own triumphant chariots See this expression used in the same sense Judg. 5. 12. And secondly following the same allusion to triumphing conquerors who used to divide and scatter the spoil and other magnificent gifts among the applauding Citizens and Souldiers he sheweth that Christ should at and by vertue of His ascension pour-forth and distribute a large measure of gifts and graces upon His Church and severall members thereof which prophesie the Apostle citing the place with some variation of the words but keeping close to the sense and purpose doth shew was now fulfilled by Christ and consequently that Christ is the bestower of all graces and gifts with their different measures as was affirmed ver 7. Doct. 1. Ministers ought to hold forth nothing for truth or presse nothing as duty upon the Lords people but what they may confirm and prove to be such from the authority of God speaking in Scripture yea and it is their duty sometimes to bring forward their proof by making expresse mention of it for thus doth Paul confirm what he spake ver 7. by a testimony cited from the Psalms Wherefore he saith that is David or the Spirit of God speaking by David saith 2. As there was much of Christ revealed in the Scriptures of the Old Testament though but darkly and under a vail of types and ceremonial shadows So He was revealed and spoken-of in those Scriptures as true God and Jehovah for that which is said Psal. 68. was spoken of God even Jehovah as appeareth from ver 4. and all alongst which Paul sheweth here was fulfilled in Christ Wherefore be saith he hath ascended c. 3. Though the very words and phrase of Scripture are much to be thought of and closely adhered unto so far as is possible lest by our unnecessary casting of Scripture-purpose in an affected strain of words unknown to Scripture we lose at length the purpose with the words 2 Tim. 1. 13. Yet the sense and meaning of Scripture is mainly to be sought-after and kept in remembrance so that though we do not call to mind the very words of such a Scripture but only the sense meaning and purpose of it we may draw comfort or information from it or make use of it otherwayes for the Apostle here as oft elsewhere doth not so much adhere to the precise words as to the sense of that Scripture which he cites in so far as where in the Psalm it is said Thou hast ascended and received gifts for men to wit He received them to be given to men it is here When He ascended and gave gifts unto men 4. Our Lord Jesus Christ having finished the work which was given Him to do on earth Joh. 17. 4. did locally ascend unto heaven carrying His humane nature up thither Act. 1. 9. 10. that so He might be exalted in that glory which He had before the world was Joh. 17. 5. and take possession of heaven in our name Eph. 2. 6. and there prepare a place for us Joh. 14. 2. for saith he When He ascended up on high 5. As Christ did engage in a warfare on our behalf with many strong and potent enemies to wit the devil the world sin death and hell So He hath carried the day of all and gained an absolute compleat victory over all in so far as though the Godly must have a battel with these Eph. 6. 12. yet Christ the Head of Believers is now above the reach of hazard from enemies and consequently Believers in their Head yea and they themselves are above all hazard also in so far as all their enemies cannot mar their salvation Rom. 8. 35 c. Sin and Satan doth not reign in them Rom. 6. 12 14. death hath lost its sting towards them 1 Cor. 15. 55. and become a passage unto life Philip. 1. 23. for by this captivity which Christ led captive is meaned not those whom He delivered from captivity but whom He fought against brought in captivity and triumphed over even all His and our spiritual enemies He led captivity or a multitude of captives captive 6. The constant opposition which Satan raiseth against the Church and Kingdom of Christ doth not so much flow from any principle of hope in him to prevail in that wofull work as from his inveterate blinded malice against the salvation of sinners so that he cannot but malign and oppose it though he know he cannot mar it for at Christs ascension he could not but know that by all his malicious cruel actings against Christ he had effectuate nothing but his own eternal shame and confusion seing that Christ did thereby openly declare He had led captivity captive 7. As those for whom Christ did purchase any good or advantage by His death and did manifest His purchasing good for them by His ascension were men and not devils So not only saving graces which are given to the Elect only but also common gifts are a part of His purchase which are given sometimes to reprobates for the good and edification of His Church Matth. 7. 22 23. for both these are comprehended here under gifts which being purchased by His death He did at His ascension in a larger measure than formerly give unto men and to men indefinitly even to rebels Psal. 68. -18. Vers. 9. Now that he ascended what is it but that he also descended first into the lower parts of the earth THe Apostle doth thirdly comment upon and apply the cited testimony And first he sheweth what Christs ascending unto heaven to wit by His own divine power otherwise the Apostle's inference in this place should not hold did presuppose as necessarily foregoing even His previous humiliation and abasement in all its steps expressed by His descending to the lowerparts of the earth where the lower parts are to be
7. It maketh a man forget his former miseries Job 11. 16. it enlargeth his heart louseth his tongue and maketh him eloquent in setting forth the Lords praises Luk. 1. 67. 68. for he recommendeth unto them to be filled with the spirit as a remedy against their filling themselves with wine and calleth the one a filling or ebriety and drunkennesse to wit in a spiritual sense as well as the other in a bodily sense because of the likenesse of effects betwixt them Vers. 19. Speaking to your selves in Psalms and Hymnes and spirituall songs singing and making melody in your heart to the Lord. THis last precept is illustrated and the duty enjoyned thereby recommended from two things wherein this fill of the spirit and of spirituall joy flowing from it should and will vent it self which he proponeth also in way of precept His scope wherein mainly is to teach them and us in them how we ought to carry our selves in our times of mirth and gladnesse The first of those two things is in this verse to wit melodious and artificiall singing of praises unto God where he expresseth first the act of singing in three words speaking singing and making melody By all which is meaned an intelligible artificiall and melodious tuning of the voice together with an answerable orderly motion of the understanding and affections within going along with the matter which is sung Secondly An inferiour and subordinate end to be aimed at in singing even our mutuall edification while he saith Speaking to your selves or one to another for it is the same word which is chap. 4. 32. and Col. 3. 16. Thirdly He expresseth the matter to be sung in three words the very titles which are given to David's Psalms and other scriptural Songs and though there be some difference among Interpreters about the kind of Songs which are expressed by every one of those in particular yet the most received and probable opinion is that by Psalms are meaned all holy Songs in generall of whatsoever argument whether they contain prayers praises complaints deprecations prophesie history or a purpose mixt of all those and by Hymnes are meaned speciall songs of praise to God and by songs a certain kind of Hymnes expressing the praises of God for some of His noble acts great and wonderfull beyond others And those Songs he calleth spirituall which epithet is to be extended to the Psalms and Hymnes also as being framed by the Spirit of God containing spirituall and heavenly purpose and requiring the assistance of God's Spirit and a spiritual frame of heart for singing them aright and this in opposition to the obscene filthy and fleshly songs of carnall men and drunkards And fourthly he sheweth the chief thing to be made use of and employed as an instrument in singing to wit not so much the lips tongue and outward voice though those be also necessary in singing Act. 16. 25. as the heart which then is made use of in singing when our heart goeth along with the voice so as we understand 1 Cor. 14. 15. and be intent upon the purpose Psal. 57. 7. and our affections be stirred and suitably affected with it Psal. 98. 4. And lastly he sheweth the great end to which all our songs ought to be directed even to the Lord the glorifying and praising of Him being not only the remote scope of singing as it is of all other ordinances and ought to be of all our actions 1 Cor. 10. 31. but its proper and immediate scope so that the heart in singing ought to be actually taken up with the thoughts of praise of God arising from the consideration of the purpose which we sing Besides what I have already observed upon a parallel place Col. 3. -16. Learn hence 1. The duty of singing Psalms and spirituall Songs is not astricted and limited to only one in the Congregation or to some certain orders of men the rest being silent but is enjoyned to all the Lords people even all the members of the Church for Paul maketh the command to sing of equal extent with that other of being filled with the spirit ver 18. Speaking to your selves in Psalms and Hymnes c. saith he 2. That we may go about this worship of singing praises to God acceptably it is necessary that we be filled with the Spirit and have a rich and copious measure of His presence and assistance though not to compose new songs for he pointeth at scripturall Songs as the most fitting purpose to be sung under the titles of Psalms Hymnes and spirituall songs yet that we may be enabled to choose the fittest songs for the present occasion and sing them with such a spirituall elevated frame of heart as such a divine and heavenly piece of worship requireth for he saith be filled with the spirit speaking to your selves in Psalms and Hymnes and spiritual songs 3. As even the children of God when they have gotten a full draught of joy peace and other sweet fruits of the Spirit of God are not above the hazard of venting their joy by falling out in fits of carnall lightnesse So there is nothing which the childe of God ought more to advert unto than how to carry aright when his cup is full according to his hearts wish and in order hereto would expresse his joy in the praises of God lest by doing otherwise and giving way to lightnesse of carriage or expressions in that case he provoke the Spirit of God to withdraw from him Eph. 4. 30. for therefore doth he command them being filled with the Spirit to vent their joy by speaking to one another in Psalms and Hymnes and spiritual songs 4. As the Lord hath provided Songs and Psalms to be sung by us of diverse arguments containing purpose suitable for every condition we can readily fall under So we ought to make such use of that variety as to make choice of those Psalms for our present singing which are most fit for the present occasion for as is said the titles here given do relate to the severall purposes which are set forth in spiritual songs all of which are to be sung as God by His present dealing with His Church or our selves shall require Speaking in Psalms and Hymnes and spirituall songs 5. In singing of Psalms to God there must be an inward harmony and musicall melody in the soul and heart as well as in the tongue yea the chief melody which soundeth most sweetly unto God is that of the soul and heart and therefore the outward delighting of the ears is to be taken no further notice of than it serveth to make the purpose we sing work the more effectually upon the heart for he saith singing and making melody in the heart what this melody of the heart is was shown in the exposition Vers. 20. Giving thanks alwayes for all things unto God and the Father in the name of our Lord Jesus Christ. HEre is the second thing wherein our being filled with the Spirit should
subject to her own husband so that what ever wives be otherwise for parts for birth for beauty for thrift for breeding if this be inlaking they want their chief ornament are dishonourable to God and a disgrace to their husbands for Paul doth hold it forth as their great lesson and the sum of all their duty Wives submit your selves unto your own husbands 4. There is no wife what ever be her birth parts or any other priviledge who is exempted from this ty of subjection to her own husband The law of nature God's ordinance and her own voluntary covenant do bind her to it for he speaketh indefinitely to all wives submit your selves 5. There is not any husband to whom this honour of submission from his own wife is not due no personall infirmity frowardnesse of nature no nor errour in the point of Religion doth deprive him of it 1 Cor. 7. 13. for he speaketh indefinitely also of husbands Wives submit your selves unto your own husbands 6. A wife can never discharge her duty in any measure of conscientious tendernesse towards her husband except she have an high esteem of the Lord Christ and be in the first place subject unto Him that so from love to Him she may subject her self to her husband not going without those bounds of submission which are consistent with her love to Christ for while he biddeth submit themselves unto their husbands as unto Christ he supposeth they had submitted to Christ already and speaketh to them as such Vers. 23. For the husband is the head of the wife even as Christ is the head of the Church and he is the saviour of the body THe Apostle doth next enforce this duty of submissive obedience upon wives from the ordinance of God who hath made the husband to be an head to his wife which similitude of an head taken from a naturall or politick body implyeth first the husbands eminency by reason of his sex the woman being the weaker vessel 1 Pet. 3. 7 and made for the man to wit an helper to him Gen. 2. 18. and the man not for the wife 1 Cor. 11. 9. as the head is more eminent than the body 2. It implyeth the husbands power and authority of government over his wife as the head hath power over the body to rule and direct it in which respect the man is called the image of God in a sense peculiar to himself which agreeth not to the woman 1 Cor. 11. 7. And it implyeth thirdly that ordinarily men are at least should be endued with a greater measure of knowledge prudence and other parts which they are to employ for the behoof of their wives 1 Cor. 14 35. even as the head is the seat of wisdom knowledge nerves and senses sending down influence for sense and motion to all the members upon all which grounds women ought in reason to be subject to their husbands Which argument he doth illustrate and enforce from the similitude of Christs headship over the Church whereof see chap. 1. ver 22 so that wives ought to submit themselves because God will have some resemblance of Christs authority over the Church held forth in the husbands authority over the wife I say some resemblance only for the comparative particle as holdeth forth not an equality but a similitude and likenesse and in some things only betwixt Christs headship over the Church and the husbands over the wife even in those things which I presently shew are implyed in the husbands headship which are some shaddows only of that eminency power and fulnesse of grace and perfections which are in our head Christ. But besides those the Apostle doth here expresse one thing wherein this resemblance doth also hold to wit that Christ as head is the Saviour of the body thereby implying that as Christs dominion over the Church His body doth tend to and is exercised in procuring and bringing about the Churches good and salvation So the husbands authority and eminency are given him for the like end even to procure the good and safety of his wife in defending her from injuries 1 Sam. 30. 18. providing for her 1 Tim. 5. 8. directing her in things necessary c. 1 Cor. 14. 35. and therefore the wife upon this consideration also ought to subject her self seing the husbands power and authority over her are given for her good Besides those doctrines which the Text thus explained doth expresly hold forth we may gather these consequences from it 1. It is not sufficient that wives do subject themselves to their husbands from respect to their own peace ease credit or to any thing of that sort but their subjection ought to flow from the conscience of and respect to that state and dignity wherein God hath placed their husbands above them so that their personall infirmities do not prevail so much to make them despise them as the dignity of their state to beget respect reverence and obedience towards them for Paul enforceth such a subjection as floweth from this ground while he saith for the husband is the head of the wife 2. There is no society though never so strictly tied together with strongest bonds which can comfortably subsist and keep together for any space of time except there be different degrees of superiours and inferiours some to govern and others to obey in the Lord among them for the wise Lord did see it necessary so to ordain even in conjugall society of husband and wife who are so strictly tied that both are but one flesh See ver 31. and yet the husband is made the head of the wife 3. Christians ought to be of such an heavenly frame of spirit as to take occasion from things civil or naturall which do occur in their ordinary employments to ascend to heavenly contemplations of things spirituall which have some resemblance to these other things which are among their hands for the Apostle teacheth so much while he leadeth husband wife from the consideration of the union order and duties of married parties to contemplate that sweet union and order which is betwixt Christ and His Church both here and in the following verses Even as Christ is the head of the Church saith he 4. Husbands and consequently other Superiours have a speciall piece of the image of Christ put upon them in respect of their power and authority over their inferiours given them of God whereby both inferiours may be afraid to vilifie and contemn their authority lest they be therein found defacers of the image of God and they themselves also may be taught to resemble Christ whose image they bear in employing their state and dignity so as they walk answerably to it if they would have that submission and respect from inferiours which is due unto it for Paul maketh that eminency and authority which husbands have over their wives a shaddow and resemblance of Christs power over His Church even as Christ is the head of the Church 5. As the members