incarnate and cloathed with our flesh untill then having hid His divine glory so that very little of it did appear under the infirmities of the humane nature from His incarnation untill then Philip. 2. 7 8. but then He did manifest His divine glory absolute power and authority in a way incomprehensible by us in and through the vail of His glorified flesh for the Apostle sheweth those things were done in this order while he saith When He raised Him from the dead and set Him at His own right hand 5. Although the divine and humane nature in Christ are not confounded but remain distinct both in their essence and operations each nature doing that which is proper unto it self Heb. 9. 14. 1 Pet. 3. 18. yet so near and strict is that personall union of the two natures in Christ that those things which are proper only unto the one nature are ascribed unto and spoken of the whole person for here though this high honour and trust put upon Christ was in some things verified only in the divine nature in so far as it speaketh His manifestation of His divine glory and exercising His divine authority as God incarnate in and through the humane nature And though in some things it was verified only in the humane nature in so far as it speaketh His obtaining of glory and power from the Father which before He had not yet the whole of it is ascribed unto the whole person of Christ God-man while he saith And made Him to sit at His own right hand 6. Though Christ as Mediator be exalted to such high honour and authority as no meer creature is capable of yet so far is His humane nature from being made hereby omnipotent omnipresent and consequently equal with God That even whole Christ considered as Mediator is inferior and lesse than the Father Joh. 14. -28. as having received all this honour and authority from the Father Matth. 28. 18. and administrating His Kingdom in the Father's Name Joh. 5. 22. which He is also to render up unto the Father 1 Cor. 15. 24. for not only do the Scriptures cited but also the phrase here used prove so much seing those whom the King setteth at his right hand do hold their dignity and trust from him and must be comptable unto him And set Him at His own right hand Vers. 21. Far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come 22. And hath put all things under His feet THe Apostle in the second place insisteth upon that second effect of God's mighty power and explaineth what he meaned by the Father's setting of Christ at His own right hand even that which we formerly shewed to wit that transcendent glory and dignity with full power and soveraignity which was put upon Him And first he speaketh of that general power and eminency which He hath over and above all the creatures by shewing that He is exalted in glory not only above but far above the glory of all creatures whatsoever whether principality power might or dominion under which is comprehended every thing that is excellent among the creatures whether in Heaven Earth or Hell for sometimes good Angels are expressed by those titles Eph. 3. 10. sometimes bad Angels Eph. 6. 12. and sometimes Civil powers Tit. 3. 1. And lest any might apprehend some dignity besides not comprehended under any of these four he addeth a general clause comprising every name that is all things excellent or famous and worthy to be so named as famous men are called men of Name So that he hereby sheweth no creature can enter in competition with Christ in glory dignity and worth and withall he extendeth this glory put upon Christ in its duration not only unto this world but that which is to come and shall never have an end ver 21. And that he may exalt Christ yet further he sheweth that He is not only above all creatures in glory but also in dominion and soveraignity the Father having placed all the creatures in a state of lowest subjection unto Him even under His feet to be disposed of as He seeth fit From Vers. 21. Learn 1. The glory and splendor of things created hath some aptnesse in it if it be not rightly looked on or rather we are apt to take occasion from it to hide and undervalue the glory and excellency of Jesus Christ for otherwise the Apostle would not labour so much to set Him high up above them and His glory above theirs Far above all principality and power 2. Though Scripture give some ground to affirm that there are different degrees and dignities among the Angels Dan. 10. 13. and 12. 1. yet what are their different orders offices and dignities Scripture doth nowhere determine neither is there any ground for us to determine from this place for as we shew the Apostle's scope is under those titles and the general clause subjoyned to lay aside not only Angels but all civil powers and all created dignity whatsoever from competing with Christ in the point of power excellency and worth Far above all principality and power and might and dominion and every name that is named 3. Even the humane nature of Christ and His glorified body by vertue of that unspeakable union which is betwixt the two natures of Christ in one person is lifted up so high in glory that the glory of Kings and Emperors of Sun Moon and Stars of the souls of just men made perfect yea and of glorious Angels is nothing to it and lesse than the light of a candle being compared with the Sun in his brightnesse for he is speaking here of that glory which Christ hath by sitting at the right hand of God which as to some pieces of it doth belong to Christ as man and of it he affirmeth that it is far above all principality and power and might and dominion and every name that is named 4. As we do then only think aright of that high glory put upon Christ when we look on it as matchlesse and not only above but far and infinitly far above all that glory which can be found in all or any of the creatures So the holding forth of Christ in his glory by the Lord's Servants is a point of great concernment for the good of God's People to make all created glory wax dim and bulklesse Dan. 3. 16 17 18. to draw their hearts up after and towards Him Joh. 4. 10. to hearten them against those discouragements they usually meet with in doing service to Him Act. 7. 55 56. and to make them more reverent in their approaches to Him Heb. 12. 25. for therefore doth Paul so much labour as he cannot well satisfie himself in setting forth that high glory wherein Christ is while he saith He is above and far above and then enumerateth four comprehensive particulars and addeth a general clause comprising all
the works of the Law or by the hearing of Faith Vers. 3. Are ye so foolish having begun in the Spirit are ye now made perfect by the flesh HEre is an Inference from the former Verse That seing their beginning in the way of Christianity was spirituall the Doctrine of Justification by Faith having communicated the Spirit of Regeneration and other Graces to them as ver 2. it should be an act of extream folly and madnesse in them to quit that Doctrine and to imbrace the Doctrine of Justification by Works as if they could be perfected by it seing it is but a fleshly dead Doctrine and therefore is here called flesh because flesh and corrupt nature do plead and stand for it Rom. 10. 3. and because it doth produce no spiritual effect but rather the contrary in the soul who doth imbrace it Rom. 7. 5. Doct. 1. The Text speaketh nothing against the Doctrine of Perseverance as if those who were once renewed and truly spiritual might lose the Spirit of God altogether and turn fleshly For besides first that the Apostle doth not positively assert that they were changed already but only by way of question holdeth out the hazard which should follow upon their change Secondly he speaketh not of a change of qualities or dispositions from good to bad but in their judgment from the Doctrine of Faith here called the Spirit to the Doctrine of Justification by Works here called flesh Thirdly though he did imply a change of qualities and disposition from Spirit to flesh and from holinesse to sin as a consequence of this change of judgment and opinion Yet there is nothing here importing that any total or final change of that kind either had fallen or could fall upon those who were truly gracious 2. The Doctrine maintained by the Papists now That Faith in Jesus Christ doth begin our Justification in so far as it disposeth us unto good works and that by those our Justification is compleated is no new error but that which hath been held of old by these Hereticks who had seduced the Galatians and whom Paul here refuteth for he supposeth that in answer to the present argument they might readily affirm that though the Doctrine of Faith here called the Spirit as 2 Cor. 3. 6. did begin the work yet the Doctrine of Works here called flesh did perfect it Having begun in the Spirit are ye now made perfect by the flesh 3. The fore-mentioned Doctrine hath so many absurdities following upon it That the imbracing of it doth argue no lesse than folly and madnesse for Justification by Faith and Works cannot consist Rom. 11. 6. much lesse can the former take its perfection from the latter the more noble from that which is more base hence Paul condemneth it of folly Are ye so foolish saith he having begun c. 4. Our after-carriage and walking in the things of God and religious matters ought to be conform to our good beginnings which we once had in those and the contrary hereof is incomparable folly and madness for he saith Are ye so foolish having begun in the Spirit are ye now made perfect by the flesh Vers. 4. Have ye suffered so many things in vain if it be yet in vain HE cleareth what he said of the folly and madnesse which is in following the way presently spoken of by shewing if they should hold on to seek Justification by Works or partly by Faith and partly by Works they would lose all the fruit of their former constancy and sufferings sustained by them for that Truth which he did now preach this he speaketh not positively but as it were doubtingly and suspending its certainty upon the hopes he had of their amendment Doct. 1. It is the lot of those who professe Truth to suffer many things in the defence of it See chap. 1. ver 13. doct 6. The Galatians found the truth of this Have ye suffered so many things 2. They may suffer many things for Truth who afterwards will make foul defection from it for as the example of others particular interest wrapt up in the publick and the general applause which sufferers for Truth do receive from the lovers of Truth will make even Hypocrites suffer much so continued sufferings will make even the godly faint for a time yea the best being left to themselves in an hour of tentation will turn their back upon Truth so that no engagements by a profession no experience or remembrance of that joy and sweetnesse which they have found in the way of Truth nor yet their former sufferings for Truth will make them adhere unto it for these Galatians had suffered many things for the Doctrine of Justification by Faith yea and had found much sweetnesse and satisfaction in it chap. 4. 15. and yet now they have made defection from it Have ye suffered so many things in vain 3. Afflictions and sufferings for the Truth are very useful and profitable to the sufferers though not to satisfie God's justice for sin neither in its guilt nor punishment neither eternal nor temporal for these are fully done away in Christ Isa. 53. 5. Yet for other ends as for the trial of their Faith 1 Pet. 1. 7. for conforming them to Christ their head Philip. 3. 10. who was a man of sorrows Isa. 53. 3. for making them die to the world chap. 6. 14. and to fit them for Heaven afflictions and crosses being the beaten way which leadeth to it Act. 14. 22. for while he saith Have ye suffered so many things in vain he importeth their sufferings would have been usefull for them if they themselves had not hindered it 4. Whatever have been the sufferings of a people or person for Truth they are all in vain lost and to no purpose as to any thing which can be expected from God to the party who hath suffered if so he make defection from and turn his back upon Truth afterwards for Paul insinuateth this as an undoubted Truth while he saith Have ye suffered so many things in vain 5. Though these who have suffered much for Truth should afterward make defection from it we are neverthelesse to keep charity towards them as hoping God will give them repentance and reclaim them Yea all our sharpnesse towards them whether in aggreging their sin or in holding out the terrible consequences which are deserved by and probably will follow upon their sin ought to be wisely tempered by expressing those charitable thoughts which we have of them for so doth the Apostle here while speaking of these Galatians who had formerly suffered much for Truth and threatning them for their present defection with the losse of all those advantages which they might have expected from their sufferings the suspendeth the certainty of the threatning upon their hoped-for repentance If it be yet in 〈◊〉 saith he Vers. 5. He therefore that ministreth to you the Spirit 〈◊〉 worketh miracles among you doth He it by the works of the Law or by
being by Christ's death joyned in one did enjoy the Promise of the Spirit or the spiritual Promise as being now denuded of these earthly and external Ceremonies wherewith it was vailed formerly and set forth in its native and spiritual beauty and lustre both which fruits of Christ's death he sheweth are conveyed unto and enjoyed by both Jews and Gentiles only by Faith So that the Apostle in these two Verses doth not only prove the main Conclusion That Faith laying hold on Christ is that which delivereth from the Law 's curse and which conveyeth Abraham's blessing together with the Covenant-promise unto us and so doth justifie us but also indirectly and as it were at the by hinteth at two other Truths tending also to clear the main controversie between him and his adversaries which therefore he is to assert more directly afterwards to wit first That now after Christ's death the Gentiles being called by the Gospel were to be joyned in one body with the Jews and both of them to make up one seed to Abraham and equally to partake of Abraham's blessing whereof free Justification through Faith spoken of ver 9. was a main part And secondly that the Covenant-promise that God would be a God to Abraham and to his seed Gen. 17. 7. was now after Christ's death to be held forth more clearly and spiritually the types and shadows of earthly Ceremonies and of that legal Dispensation under which it was formerly hid being laid aside From Vers. 13. Learn 1. The threatnings of the Law denouncing a curse against those who yeeld not personal obedience to it did not exclude or forbid a Surety to come in the sinners room and to undergo the curse due unto Him for though it be clear from ver 10. that the Law doth curse all yet this impeded not but Christ might come to redeem us from the curse of the Law being made a curse for us 2. Every man by nature the Elect not excepted Eph. 2. -3. are under the sentence of the Law 's curse whereby in God's justice they are under the power of darknesse Col. 1. 13. slavery and bondage to sin and Satan Eph. 2. -2. so to remain until they be cast in utter darknesse Jude 13. except delivery and redemption do interveen for while it is said Christ hath redeemed us from the curse of the Law it is supposed that by nature we are under it 3. There is no delivery of enslaved man from this wofull bondage but by giving satisfaction and by paying of a price for the wrong done to Divine Justice either by himself or by some surety in his stead God's fidelity Gen. 2. 17. His righteous nature Psal. 11. 6 7. and the inward desert of sin Rom. 1. 32. do call for it for Christ hath redeemed us from the curse of the Law the word signifieth to deliver by giving a price 4. It is not in the power of fallen man to acquire a ransom for himself by any thing he can either do or suffer whereby Justice may be satisfied and he delivered from this state of slavery and bondage The redemption of the soul is precious and ceaseth for ever to wit among men Psal. 49. 8. for if man could redeem himself Christ had not been put to it to redeem us from the curse of the Law 5. Jesus Christ the second Person of the blessed Trinity hath undertaken this great work of redeeming captive-man from his slavery and bondage and accordingly hath accomplished it The work was indeed undertaken at the appointment of all the Persons Luke 1. 68. to whom also the price was paid Eph. 5. 2. only the execution of this work was by that wise design of sending the second Person in the flesh to become man that so he might not only have right as our near kinsman Ruth 3. 12 13. but also be fitted to redeem as having a price to lay down for our ransom Heb. 10. 5. Christ hath redeemed us 1. Our Redeemer Jesus Christ is true God who being man's Creator and having entred a Covenant of friendship with man at the beginning by vertue whereof He had interest in man not only as His creature but as one in state of friendship with Himself from which blessed state man did fall Eccles. 7. 29. and so brought himself and all his posterity 1 Cor. 15. 21 to this state of bondage wherein he now is for so much is imported while Christ is said to redeem Redemption being properly of those things which once were our own but for the time are lost Christ hath redeemed us saith he 7. This work of man's Redemption undertaken and accomplished by Christ was a Redemption properly so called our freedom and delivery being obtained not by power or strong hand meerly nor yet coming from the sole condescension and pity of the injured party without seeking reparation for former injuries but by the payment of a sufficient price and by giving a just satisfaction to a provoked God as appeareth not only from the word rendred redeem which as said is signifieth to buy with a price but also from this that the price is condescended upon to wit Christ's undergoing the curse of the Law due to us and this He did for us that is not only for our good but also in our room and stead for by His undergoing this curse we are freed from it so that although to buy or redeem be sometimes taken improperly and doth signifie to obtain a thing without any price Isa. 52. 3. yet what is presently said and other circumstances do evince that in this work of Redemption performed by Christ the word must be taken properly for a delivery obtained by a payment of a just price Christ hath redeemed us from the curse of the Law being made a curse for us 8. The price paid by Christ in order to our redemption was no lesse than His undergoing that curse of the Law which was due to us whence it followeth that Christ's sufferings by way of satisfaction were not only in His body but also in His soul He did not only wrestle with the fear of death Heb. 5. -7. but was also deprived of that joy and comfort or the sense and feeling of God's favour and help which He formerly enjoyed and had His own sad conflicts and agonies arising in His Soul hereupon Mat. 27. 46. which though in us they would necessarily produce sin yet in Christ they did not Heb. 4. -15. because of His most pure nature Heb. 7. 26. for He was made the curse of the Law for us Now the curse of the Law did reach to the terrors of the soul as well as to the pains of the body 9. Though Jesus Christ as considered in His own Person was altogether holy and innocent Isa. 53. -9. and alwayes even when He was made a curse most beloved of the Father Mat. 3. 17. yet being considered as our Surety Heb. 7. 22. and sustaining our person He was the object of sin-pursuing justice
own House and Family which is the Church to whom He dispenseth and distributeth all her mercies comforts and crosses with no lesse yea with infinitly greater care wisdom and foresight than any man doth care provide for and govern his own family So among other things He dispenseth and ordereth times and seasons for his Church as not only having fixed in his eternal counsel the general periods of the Churches time how long the Church should be in her state of infancy how long under the bondage of the Law and how long she shall continue in her more grown and perfect age under the Gospel but also the time and season for bestowing of particular mercies and inflicting corrections and chastisements for the word rendred dispensation signifieth the way of administrating the affairs of the family by the master thereof and the times come under those things which are administrated by God That in the dispensation of the fulnesse of times 7. As every time chosen of God for bestowing of any mercy is the full and fittest time for his bestowing of it So the time of Christ's incarnation is in a speciall manner the full time and fulnesse of time and that not only because it was that full time which God had appointed in his decree and for reasons known to his own unsearchable wisdom condescended upon as the most fitting time for that great work but also because all the fore-going prophecies promises and types of the Messias were fulfilled in those times Luke 24. 27. and the will of God concerning man's salvation was then and not till then fully revealed Heb. 1. 2. for the Apostle calleth those times the fulnesse of times That in the dispensation of the fulness of times 8. Though the benefits purchased by Christ and particularly that of effectuall calling and gathering together unto God those whom sin did separate from Him be intended for and accordingly doth light only upon few Mat. 7. 14. Yet the Gospel and Promise by which Christ and the benefits purchased by Him are revealed is drawn up in the most comprehensive expressions And this of purpose that none may hereby be excluded from laying hold upon that gracious offer but such as do exclude themselves Joh. 5. 40. for saith he That he might gather together in one all things both which are in heaven and which are on earth by which broad expressions are meaned only the Elect for there is an universality and world even of those 2 Cor. 5. 19. and not all the creatures not Devils or Reprobates Joh. 17. 9. yea to speak properly not yet the elect Angels who being never separated from God by sin cannot be gathered to him by Christ though they may improperly and in some respects be said to be so to wit because of those advantages which they have by Christ as that they are now most perfectly and inseparably united with God without hazard of being separated from Him Mat. 18. 10. and have attained the knowledge of that wonderfull plot of Man's Salvation through Jesus Christ which was a mysterie even to them Eph. 3. 10. and a greater measure of joy than formerly they had upon Christ's converting and saving of lost sinners Luke 15. 7 10. Doct. 9 All who belong to God's purpose of Election and who are or shall be gathered together in Christ are either in heaven or earth Paul knew no purgatory or third place for the souls of the Elect to go unto after death to endure the temporal punishment due to their sin for he divideth those all things which were to be gathered into things in heaven and things on earth 10. There is an union betwixt the Saints departed now in heaven and those who are yet alive upon the earth so as they make up one mystical body under one head Christ to whom the Saints departed are united though not by faith 1 Cor. 13. 10. yet by sense as we are united to Him by faith and as they are united to Christ so also one to another and to us by love for charity never faileth 1 Cor. 13. 8. from which union there floweth a communion betwixt them and us whereby they do pray for the Church in general Rev. 6. 10. though not for the particular conditions and persons of men upon earth whereof they are ignorant Isa. 63. 16. and the Godly upon earth do in heart and affection converse with them in heaven Philip. 3. 20. desiring continually to be dissolved and to be with Christ Philip. 1. 23. though they are not to pray unto them or give them religious worship Rev. 19. 10. for saith he That in the dispensation of the fulnesse of times he might gather together in one things in heaven and things on earth 11. Jesus Christ is that person in and by whom we are gathered together unto God by faith in Him and to the Angels and also among our selves by the grace of love He having united the two dissentient parties God and man in His own Person Mat. 1. -23. and having satisfied justice for that wrong which caused the rent Isa. 53. 5. and working in us by His Spirit those graces of faith and love whereby we are made one with God and among our selves Act. 5. 31. and having by His death taken away that wall of partition and enimity which was betwixt Jew and Gentile Eph. 2. 14 15 16. it being also necessary that we be in Him by faith before we be united to God through Him for the Apostle is so much delighted with this Truth himself and would so gladly have it well known believed by others that he doth inculcate it twice in this one vers That he might gather together all things in Christ and again even in Him Vers. 11. In whom also we have obtained an inheritance being predestinated according to the purpose of Him who worketh all things after the counsel of his own will 12. That we should be to the praise of his glory who first trusted in Christ. THe Apostle having hitherto spoken of all the Elect in general doth now make application of the former doctrine first to the Jews and next to the Gentiles and hereby he doth yet further and thirdly inforce the fore-mentioned scope while he sheweth in effect that the prerogative of the Jews above the Gentiles made not grace the lesse free to them and that nothing which the Gentiles could pretend to beyond the Jews made it lesse free to them either And first he applyeth it unto the Jews whereof Paul was one and therefore he speaketh of them in the first person We. And first he sheweth that they to wit Believers among them as is explained ver -12. had in Christ and by vertue of His merit and intercession obtained an inheritance to wit of Heaven and Glory Col. 1. 12. and by consequence all the fore-mentioned blessings which lead to it and this not from their own merit or free choice but freely and as it were by lot wherein least of man is seen
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
also the words rendred the spirit which worketh may relate either to his nature as being spiritual or to his way of working while he tempteth to wit by way of inspiration and a kind of breathing the words may be so constructed as to bear either though the first be mainly intended The spirit that now worketh or his spirit now working 10. Though there have been and yet are some fair flourishes of prais-worthy vertues and actions seemingly good in men unrenewed Rom. 2. 14. yet every unrenewed man and chiefly those who are come to age and understanding are very slaves to sin and so addicted to the actual service though not of all and every sin in particular for that were impossible yet of some one idol or other whether of their pleasure profit or credit that they cannot but go on in the service of it without all possibility of being reclaimed by any created strength for so much is implyed while unregenerate men are called children of disobedience that is men addicted and given over to disobedience so that they cannot be perswaded to relinquish it 11. Satan's way of working in and with obstinate godlesse sinners is most efficacious and powerfull he cannot indeed work any change upon the will by creating new principles or habits in it which before were not as God doth Jer. 31. 33. but he can not only tempt to sin by propounding aluring baits and objects to the outward senses or inward fansie which he may do to any man whether good or bad 2 Sam. 11. 2. but also when God judicially giveth over a sinner unto Satan withdrawing even His restraining grace from him Then doth Satan multiply his temptations without any intermission useth the utmost of created endeavours whereby and through God's up-giving the sinner formerly mentioned and because of the seed and root of all sin which is in the sinner by nature there is no sort of wickednesse unto the acting whereof Satan will not get him willingly driven and carried for saith he The spirit which now that is even in the mean time constantly and without intermitting the shortest moment or now worketh in the children of disobedience the word doth signifie to work with pith and efficacy 12. Though even the godly are not free from being tempted by Satan yea nor yet from yeelding sometimes to his temptations 1 Chron. 21. 1 2. yet he doth not work efficaciously in them and so as is described in the former Doctrine for he astricteth this way of Satans working to unregenerate men The spirit that now worketh in the children of disobedience Vers. 3. Among whom also we had all our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the children of wrath even as others THe Apostle doth now apply this Doctrine to the Jews of whom he himself was one and therefore he designeth them by the pronoun We and affirmeth them to have been before conversion equally miserable with the Gentiles In doing whereof and that he may more fully explain this Doctrine of man's misery he sheweth first That even they had their conversation among those children of disobedience as being no lesse obstinately rebellious against God than the disobedient Gentiles following the lusts or the first motions and sudden flashes of their inbred corruption here called flesh which flowing from Adams first sin hath infected his whole posterity Christ alone excepted 2 Cor. 5-21 and seated it self in all the powers and faculties of their souls and bodies even the understanding and will not being excepted Rom. 8. 7. Col. 2. -18. for so is the word flesh usually taken in the New Testament Joh. 3. 6. Gal. 5. 13 16. Now all corruption and sin even that which is in the mind is called flesh because it is conveyed by fleshly generation Joh. 3. 6. the fleshly members of the body are the instruments whereby all is executed Rom. 6. 19. and every sin draweth the man from God to things earthly and fleshly Secondly he subdivideth this inbred corruption of their natures into two heads first the flesh particularly so called whereby as it is distinguished from flesh before mentioned and opposed to the mind spoken of afterwards must be meaned that corruption which is seated in the inferiour part of the soul to wit the sensual appetite and next the mind whereby is meaned the most noble faculties of the soul to wit the will and understanding in so far as they are also corrupted Concerning both which he affirmeth that even the Jews in their unconverted state were fulfilling their wills and desires by which desires of the flesh as they are distinguished from the lusts of the flesh formerly mentioned are meaned their deliberate and fixed resolution to follow those lusts and suggestions of corrupt flesh which accordingly he sheweth they did fulfill and accomplish to the utmost And thirdly he pointeth at the root and fountain-cause of this their miserable slavery and subjection to sin in the lusts and desires therof even their natural sin and misery whereby they were from nature that is from their very cradle birth and conception children of wrath as being by reason of their original sin lyable to the stroke of God's eternal wrath and as much lyable to it as the Gentiles were Doct. 1. There is not any piece of a Minister's task wherein he hath more need of a spirit of wisdom and impartiality than when he is about the reproof of sin and the discovery of peoples vilenesse by reason of their wickednesse lest if herein he respect persons those whom he reflects upon most be irritate as conceiving themselves to be unequally dealt with and lest others to whom he doth apply that convincing doctrine neither so directly nor with such an edge and vehemencie be puft up in their own conceit above others for the Apostle holdeth-forth the rest of what he hath to speak upon this subject of mans misery by nature in the person of the Jews lest either the Gentiles had been irritated or the Jews puffed up Among whom we all also bad our conversation 2. Whatever differences may be among unregenerate men as to things civil externals in Religion or the particular sins unto which they are inslaved yet all of them are alike vile in God's sight children of disobedience in whom Satan ruleth and worketh in so far as they are all walking in the lusts of the flesh following inbred corruption as their guide and obeying it in some one or other of its lusts for though there was neither civil commerce nor religious fellowship betwixt the Jews and Gentiles Joh. 4. 9. though the Jews had many external religious priviledges which the Gentiles did want Rom. 9. 4 5. and though some both of Jews and Gentiles were not enslaved to such vile and fleshly lusts as others were Phil. 3. -6. yet Paul pronounces of himself and all of them that they were children of disobedience because one way
in His death and sufferings and do labour to appropriate by faith the good and benefit of those unto our selves for Paul holding forth the love of Christ as an argument inciting to love one another doth so look upon it while he saith and hath given Himself for us 7. The guilt of sin is so great as being a breach of Gods most holy Law and consequently a wrong done against an infinit God Psal. 51. 4. So exact is divine justice in requiring equivalent satisfaction for the wrong done Exod. 34. -7. that as there is no reconciling of God with man without satisfaction So no satisfaction which man himself or any meer creature could give was sufficient to do the turn for otherwise there had been no necessity that Christ should have given Himself for us 8. What no meer creature could do Christ Himself having taken-on the nature of man hath done even given full satisfaction to provoked justice by giving Himself to suffer both in soul Isa. 53. 10. and body Isa. 50. 6. in the Elects stead so that He is taken and they go free Joh. 18. -8. for He gave Himself for us 9. The pain and torment both in soul and body which Christ did give Himself to endure and suffer was inexpressible and such as was fore-signified by what was done with the ancient offerings and sacrifices according to Gods command some whereof were killed flayed and burnt some rosted some fryed on coals and some seethed in pots All which are but shadows of what Christ our Lord endured for He gave Himself an offering and sacrifice 10. As those leviticall offerings and sacrifices under the Law were not sufficient to satisfie divine justice for the sins of the Elect So Jesus Christ being offered up to God in death is that only true and reall sacrifice wherein provoked justice doth rest satisfied and whereof all those other sacrifices were but types and shadows for if they had satisfied justice there had been no necessity of this other sacrifice which came in their stead and so was represented by them He gave himself an offering and sacrifice 11. Jesus Christ Himself in this offering was both the Priest who as He was God did offer up Himself Heb. 9. 14. and the Sacrifice which was offered to wit as He was man Heb. 10. 10. Yea and we may add He was the Altar also whereupon this sacrifice was offered up the vertue of His God-head being that which not only underpropped His humane nature in suffering Isa. 50. 7 8. but also did adde an infinite value to His sufferings as being the sufferings of Him who was God Acts 20. -28. even as the altar doth sanctifie the gift Matth 23. 19. for He gave himself an offering and sacrifice 12. The ransom given by Christ for sinners was payed unto God whom they had wronged and not unto Sathan whose slaves we are by nature although by vertue of that ransom we are freed from Sathans slavery and sins dominion Heb. 2. 14. for God the just Judge being satisfied Sathan the jaylour and unjust tyrant did lose his right to keep us longer in bonds He gave himself an offering and sacrifice not to Sathan but to God saith he 13. As sin doth mak us loathsom and unfavourie to God and stireth up His wrath against us So the sweet savour of this one sacrifice offered up by Christ being laid hold-upon by faith appeaseth His wrath and maketh us savourie and well-pleasing in His sight for so much is implyed while he saith He gave himself a sacrifice to God for a sweet smelling savour a metaphor taken from men who when their senses are offended with some stinking favour cannot be at quiet until some sweet perfume be burnt which prevaileth above the other In like manner the noisom smell of our sin did so move the Lord to wrath that He would not be at rest untill the sweet smell of His Sons obedience did come to His nostrils Job 33. 24. 14. It is the only sacrifice of Christ which by its own vertue doth appease the wrath of God and make both the persons of the Elect and their spirituall performances acceptable to God for it is a sacrifice to God for a sweet smelling savour And though this much be also spoken of other sacrifices Gen. 8. 21. Exod. 29. 41. yet it is to be understood of them not as they were considered in themselves Heb. 10. 1. but as they related to this sacrifice of Christ whereof they were types and upon which the godly even then did rely by faith Heb. 11. 4. Doct. 15. Whence it followeth and from the text also that not only an end is put to all those leviticall sacrifices seing Christ this true and reall sacrifice whereof they were types is offered up already in death but also that there is no sacrifice properly so called to be offered up in the Christian Church neither of any other thing besides Christ neither is that sacrifice of Christ Himself again to be repeated and consequently that there is no Priest properly so called but Christ alone for the Apostle sheweth this one sacrifice did abundantly pacifie provoked justice and therefore there is no need of any other besides that the vertue of it is perpetual Heb. 10. 14 18. and so it needeth not to be reiterated A sacrifice to God for a sweet smelling savour Vers. 3. But fornication and all uncleannesse or covetousness let it not be once named amongst you as becometh Saints THe Apostle cometh now to give some new precepts And first in this and the following verse he forbiddeth six vices all of them for the most part contrary to chastity prescribed in the seventh command Three of which vices are in the outward actions and forbidden in this verse 1. Fornication or the sin of filthinesse between parties both free from the yoke of marriage 1 Cor. 7. 2. a sin looked upon as a thing indifferent and no sin among the Gentiles 1 Cor. 6. 12. 2. Uncleannesse under which are usually comprehended all other sorts of filthie lusts between any parties whatsomever 3. Covetousnesse that is an immoderate desire Heb. 13. 5. to acquire Micab 2. 2. or to preserve worldly goods Prov. 11. 24 26. All which he doth so discharge as that they should not name them to wit with delight and without detestation otherwise it is lawfull to name them while we reprove them as the Apostle here doth and he urgeth this prohibition from the state wherein they were as being Saints separated from the world and dedicated to God and therefore it were most unseemly for them to defile themselves with such filthy lusts Doct. 1. True Christian-love unto our neighbour whereby we endeavour his preservation and good in his honour person chastity outward estate and good name Rom. 13. 9. doth hugely differ from fleshly love flowing from lust and from the love of the world whereby we seek to satisfie our own sinfull lusts with our neighbours hurt for the former was
here spoken of as their chief adversary and the name here given unto him doth in the Original signifie a calumniator and slanderer That ye may stand against the wiles of the devil 6. As Satan is most witty and subtile so he imployeth all his skill and subtilty for carrying on this battell against the Saints while he most cunningly contriveth and with no lesse subtilty conveyeth such ensnaring tentations as he knoweth all things being considered will be most taking with the person tempted for here he speaketh of Satans wiles the word signifieth methodick witty stratagems 7. However Satan doth sometimes transform himself into an angel of light 2 Cor. 11. 14. and covereth his foul designs with most plausible pretences to zeal for God Luke 9. 54 55. to pity and natural affection Mat. 16. 22. or generally to something which is in it self commendable yet his great design in all his tentations even when he speaketh fairest is to drive the party tempted from his station either by making him turn the back as a coward Neh. 6. 10 11. or driving him beyond the bounds of his calling Matth. 26. 51. or presently to render up his arms and become captive to some one prevalent lust or other Gen. 39. 12. for while he saith that ye may able to stand against his wiles he implyeth that Satans aim is to drive us from our station 8. The great work of a Christian in relation to those wiles of Satan is not to imitate him by bending our wits to ensnare others to a sinfull course as he doth Matth. 16. 22 23. nor yet so much to know his wiles to lay open the subtilty and deceit that is in them for the use of others Matth. 7. 22. as to guard against them and to keep our station notwithstanding of them even when we are assaulted by them for saith Paul that ye may be able to stand against the wiles of the devil 9. It is by the alone vertue of this armour of God that is the saving graces of God's Spirit and the carefull exercise of those graces that Christians are enabled to stand out against Satans wit and wiles A piece of natural courage and fixt resolutions together with the deep engagement of credit and interest may do much to make a man stand out against his avowed force and violence put forth by cruell persecuters but there is no sence in flesh and bloud against his wiles for he biddeth put on the whole armour of God that ye may be able to stand against the wiles of the devil Vers. 12. For we wrestle not against flesh and bloud but against principalities against powers against the rulers of the darknesse of this world against spiritual wickednesse in high places THe Apostle having thus propounded the duty doth next enforce it from the nature of this warfare as being a wrestling which is a close combate betwixt two hand to hand each exerting their whole force strength against one another And from the terror and greatness of those adversaries whom we are to fight against described 1. negatively or comparatively that they were not flesh and bloud that is any bodily or humane power to wit only or principally for the Believer doth fight against those also Joh. 16. 33. only they are but Satans auxiliary forces whom he stirreth up and imployeth Next positively the devils and damned angels described first from their magnifick titles principalities powers rulers of the darkness of this world whereby is set forth their great naturall power and strength together with their prince-like authority and government which by Gods permission they exerce in the world and upon wicked men in it by reason of their profanity and ignorance here called darknesse as chap. 5. ver 8. Secondly from their nature as being for their essence spiritual immaterial and without a body and for quality most wicked and here called wickednesse it self in the abstract thereby to aggreage their wickednesse as being wholly destitute of all moral goodnesse Thirdly from the place of their abode the high air whereof Satan is prince chap. 2. 2. Or rather by this particle in high places as many Interpreters conceive he setteth forth somewhat more of the nature of this warfare to wit the main matter about which the quarrel is even high and heavenly things which tend to the honour of God and the eternal good of our souls for the word in the original is in the heavenly without the substantive places and it may be as well supplied heavenly things as it is Heb. 8. 5. and 9. 23. and so it readeth well in or because of heavenly things for this particle rendered in is sometimes causall and rendered because See Matth. 26. 31. Hence Learn 1. The Lord doth deal ingenuously with all whom He calleth to fight this spiritual conflict by letting them know the power strength and subtilty of the enemy and the height of those difficulties which ly in their way to heaven before they engage So that none may have occasion to say they were deceived and made to meet with harder work than they were told of at the first for he setteth forth the nature of this warfare and terror of the adversary to the utmost of what could be said by any We wrestle against principalities and powers c. 2. So apt are men to dream of the way to heaven as easie and to trouble themselves but little for attaining to it Matth. 7. 21. that nothing lesse is required to make us shake off security and minde the work of walking to heaven in earnest than to set before us all those dreadfull dangers insuperable difficulties and terrible opposition which of necessity we are to meet with in our way to it for that they may be excited to shake off lazinesse and be serious in this work he seeth it necessary to set before them what dreadfull enemies they had to fight against as appeareth from the causal particle for which coupleth this verse with the former Put on the whole armour of God for we wrestle against principalities and powers 3. The malice of Satan our spiritual adversarie is bent not only against the Saints in general but also against every one in particular each of whom he setteth upon with so much fury force and eagernesse as if he had none to deal with but one alone for the Christians conflict with Satan is here called a wrestling which is a close combat betwixt two hand to hand and the original word signifieth such a strife as maketh the body shake again We wrestle saith he 4. Every Saint and real Believer is this one whom Satan so assaulteth he forbeareth none but setteth upon all the strongest are not a terrour to him nor yet the meanest are so far undervalued by him as not to think them worthy of his wrath and therefore all must fight and wrestle for the Apostle of purpose changeth the pronoun ye in the former verse into we in this to shew that neither he