remainder of corruption yet unmortified whereby his whole mind will and affections are partly spiritual partly carnal both flesh and Spirit are in him For the flesh lusteth against the Spirit saith he 3. None of those powers or principles in the regenerate man are dead dull or meerly passive but both of them are working and active for the flesh lusteth and the Spirit lusteth whereby is meaned that both of them do sway and incline the whole man to work in a way congruous to their respective natures the one to good and the other to evil 4. The activity of these two active principles is in a flat opposition the one to the other so that in one and the same man and while he is about one and the same action there is a conflict and battel betwixt these two contrary parties Rom. 7. 19 21. The flesh lusteth against the Spirit and the Spirit against the flesh 5. As there is a mixture of both these principles in all the powers and faculties of the regenerate man So there is a mixture of their respective influence and efficacy in every action of his whereby though there be a prevalency of the one above the other in some actions yet there is not one action to which both of them do not contribute somewhat if not by a causal influence yet by some measure of active resistance For the flesh lusteth against the Spirit and the Spirit against the flesh 6. Hence it followeth that as the actions of the regenerate are not perfect and free from a sinful mixture So there is some difference betwixt his worst actions and those same actions as gone about by the unregenerate man even this that the flesh doth not advance with a full gale but meeteth with the contrary tyde of resistance from the Spirit in some degree for as the flesh lusteth against the Spirit so the Spirit lusteth against the flesh and ye cannot do the thing that ye would saith he 7. Though unregenerate men may have somewhat like to this spiritual combat even a conflict sometimes betwixt the natural conscience and rebellious affections Rom. 2. 1. yet they have not this same very combat here spoken of wherein one faculty is not carried against the other but every faculty as it is flesh is carried against it self as it is spirit now that this combat is not in the unregenerate man appeareth from this that he is wholly flesh Gen. 6. 5. and not at all spirit And this combat is betwixt flesh and spirit for the flesh lusteth against the spirit 8. The mutual resistance and opposition of those two parties flesh and spirit in the regenerate man as it beginneth at the very first rise of every action in the understanding will or affections So it continueth and waxeth alwayes more fierce as the action is carried-on towards its full accomplish ment by the executive faculties for saith he Ye cannot do the things that ye would importing that our willing of good or evil is more free from this opposition though not altogether free than our actual doing or accomplishing of it being so willed See Rom. 7. -18. Vers. 18. But if ye be led by the Spirit ye are not under the Law HE proveth the same conclusion secondly shewing that they who are led and guided by the regenerate part or an inward principle of grace within which it all one with walking in the Spirit spoken of ver 16. are not under the Law whereby is not meaned that they are not under the Law as a rule and guide of new obedience for both the Word and the Spirit do guide as shall appear from the first Doctrine but they are not under the condemning Rom. 8. 1. nor yet the irritating power of the Law whereby the more that unregenerate men are urged unto rigid obedience by the Law the more doth their corrupt nature spurn and rebell as being desp 〈…〉 to get all done which the Law enjoyneth This irritating power of the Law is spoken of Rom. 7. 5. Now they who are led by the Spirit are not thus under the Law because unto such a fountain of Grace is opened-up for enabling them in some measure to do what the Law enjoyneth Phil. 4. 13. and for pardoning them wherein they fall short 1 Job 2. 1 2. So that corruption in them is not so much irritated by the Law as in the unregenerate and by consequence the lusts of the flesh are not fulfilled as was expressed ver 16. Doct. 1. The regenerate part or new man of Grace performeth the office of guide and leader to the godly in all their actions which are truly spiritual In so far as first it self is ruled by the Word and to be tryed by the Word Isa. 8. 20. which Word alone is the external light and lanthorn to direct our steps Psal. 119. 105. as the light of the Sun or candle is to the eye Secondly the work of Grace it self as the understanding is thereby illightned is the internal light whereby the regenerate man doth spiritually understand the things of God revealed in Scripture 1 Cor. 2. 12. as by the internal light of the eye we discern those things which are made conspicuous by the external light of the Sun or candle Thirdly the same work of Grace as the will and affections are thereby renewed being actuated by the continual supply of exciting grace from the Spirit of the Lord is a strengthening guide to all spiritual actions by whose influence alone the regenerate man who as to any principle of nature and free-will within himself is not sufficient to think any thing 2 Cor. 3. 5. is rendred able and made actually to walk in the wayes of God Philip. 2. 13. for while he saith If ye be led by the Spirit he supposeth the office of the Spirit and regenerate part is to guide and lead 2. The natural man so long as he remaineth in that state is so much a slave to his sinful lusts That those things which are appointed of God to curb and make them weaker are so far from bringing about the end proposed that his lusts are thereby inraged and made more violent for the Apostle being to prove that those who are led by the Spirit do not fulfill the lusts of the flesh which is laid down to be proved ver 16. saith such are not under the Law to wit the strict and rigid exaction of the Law importing that the rigidity of the Law which of its own nature tendeth to restrain sin and to make it weaker is turned by the unregenerate man unto an occasion for the fulfilling of his lusts Vers. 19. Now the works of the flesh are manifest which are these Adultery fornication uncleannesse lasciviousnesse 20. Idolatry witchcraft hatred variance emulations wrath strife seditious heresies 21. Envyings murders drunkennesse revellings and such like of the which I tell you before as I have also told you in time past that they which do such things shall not inherit the
good Works seing that thereby they were not to be justified but by Faith in Christ only See the like Objection propounded Rom. 3. 31. Which Objection the Apostle answereth first by repelling the Inference as absurd and blasphemous in this verse and next by confuting it in the following Doct. 1. The Ministers of Jesus Christ in holding forth Truth would carefully foresee and prudently take off what atheistical loose or erring spirits do usually object against it to make it odious so doth Paul here But if while we seek c. 2. It is too usual for people to conceit too much of their external Church-priviledges as if by having them they had saving Grace and stood not in so much need of Christ's imputed Righteousnesse as others for this is that which the adversaries did stumble at that the Jews by nature who enjoyed so many rich priviledges should be found sinners and as unable to be saved by their own works as others For if while we seek to be justified by Christ we our selves are found also sinners 3. Whatever be a mans priviledges otherwise he must if so he would be justified by Christ take his confidence off them and reckon himself equal to the most vile and worthlesse sinners in the point of unability to merit any thing from God by his own Works for this is supposed as that whereon their Objection is grounded and Paul doth passe it as granted and speaketh only against their Inference from it But if while wee seek to be justified by Christ we our selves are found also sinners 4. It is no new prejudice though a most unjust one whereby the Doctrine of Justification by Faith alone and not by Works hath been unjustly loaded that of its own nature it doth tend to foster people in sin The Papists do object so now and the false Apostles did so of old Is therefore Christ the minister of sin say they or the Doctrine preached by Christ the occasion of sin 5. To take occasion from Free-grace or the Doctrine of it to live in sin is so much as in us lyeth to make Christ the minister of sin and therefore a thing which all christian hearts should skâ—â—ner at and abominate for in the place of saying the Doctrine of the Gospel doth occasion sin it is said Is Christ the minister of sin And Paul doth abominate the very thought of it rejecting it as most blasphemous and absurd God forbid saith he it is a deniall joyned with a detestation of the thing denied So chap. 3. 21. and 1 Cor. 6. 15. Rom. 9. 14. Vers. 18. For if I build again the things which I destroyed I make my self a transgressor THe Apostle refuteth the former Inference next by some reasons taken from that indissoluble tye which is betwixt Justification and Sanctification which he holdeth forth in his own person that he may hereby propose himself an example unto others The first is that Paul in preaching the Doctrine of Justification had joyntly with it prest the ruine and destruction of sin as necessarily flowing from that Doctrine and therefore if he should again build up sin by giving way to the practice of it he should contradict himself in what he had preached not walking according to the Doctrine of the Gospel but contrary to it and so himself should be the transgressor and the Gospel free from giving him any occasion so to be Doct. 1. The Doctrine of Justification by Free-grace cannot be rightly preached except the Doctrine of Mortification and destroying of sin be joyntly preached with it for the same Faith which layeth hold on Christ for Righteousnesse doth rest upon Him also for grace and strength to subdue corruption and sin Act. 15. 9. and if He be not imployed for the latter He will not bestow the former thus sin and corruption were those things which Paul destroyed in so far as he did hold forth the most solid and ready way how to get them destroyed while he taught the Doctrine of Justification If I build again the things which I destroyed 2. From this it followeth that the untender lives of those who professe this Doctrine do not reflect upon the Doctrine as if in it self it did give occasion or encouragement unto them so to live but upon themselves who do not make the right use of that Doctrine but abuse it and walk quite contrary to what is prescribed by it for so doth Paul infer For if I build again the things which I destroyed I make my self a transgressor or the fault is not in the Doctrine but in my self Vers. 19. For I through the Law am dead to the Law that I might live unto God HEre is a second Reason by preoccupation of an Objection for they might say The Doctrine of Justification as taught by Paul did free Believers from the Law Rom. 7. 4. and therefore did give them encouragement to sin The Apostle answereth by granting they were freed from the Law but denyeth that inference deduced from it upon two reasons and his Answer doth furnish us with three Doctrines which will further clear the meaning of the words First Paul and all Believers are dead indeed to the Law that is so as they put no confidence in their obedience to it for their Justification Philip. 3. 9. so as they are freed from the condemning power of it Chap. 3. 13. and as by its rigorous exaction of perfect obedience under hazard of the curse which we were not able to perform it did make us desperate and carelesse and so did occasionally provoke and stir-up corruption in the heart Rom. 7. 5 6. I am dead to the Law Secondly It is the Law it self which maketh them thus dead to the Law the curse of the Law putting them so hard to it that they are made to despair of getting Heaven and Salvation by their obedience to it Rom. 3. 20 21. and are forced to fly unto Christ by being in whom they are freed from condemnation Rom. 8. 1. and get their corruption so far mortified as that it taketh not occasion to sin the more from the Law 's discharging of sin as it was wont Rom. 6. 14. For I through the Law am dead to the Law And thirdly Though Believers are delivered from the Law in the former respects Yet not as it is the rule of an holy life for the very end of their freedom is That being so delivered they might by vertue of the Spirit of Christ dwelling in them live righteously and holily to the glory of God for saith he I am dead to the Law that I might live unto God By all which it doth evidently appear That the Doctrine of Justification in it self doth give no encouragement to sin which answereth the Objection and refuteth the blasphemous Inference which is made ver 17. Vers. 20. I am crucified with Christ. Nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the Faith
those Galatians were Secondly if the reproof flow from love and compassion in the person who doth reprove and an honest desire after the sinner's good as it was here for he casteth not up their folly in passion but in compassion desiring nothing but their good and amendment Thirdly if the reproof carry along all lawfull and allowed moderation with it as here he calleth them not wicked but more gently foolish or imprudent and withall layeth the great weight of their sins upon their Seducers who had bewitched them And fourthly That the reprover not only himself do know that there is reason so to charge them but also hold forth these reasons to them that they may be convinced also for so doth Paul he demonstrateth their folly from that they obeyed not the Gospel which was so plainly preached among them O foolish Galatians c. Doct. 6. Ministers ought not to rest upon a coldrife way of preaching Truth Mat. 7 -29. but are to endeavour the delivery of it with that perspicuity and plainnesse Col. 4. 4. that power and livelinesse 1 Cor. 2. 4. as it may penetrate the conscience of the hearers and be so clear and evident to them as if it were pictured and painted out before their eyes and in order to this they would not only labour to understand throughly what they preach 1 Tim. 1. 7. but also to believe it themselves 2 Cor. 4. 13. and to have their own affections in some measure warmed with love to it 1 Tim. 1. 15 And above all would labour with God that the effectuall operation of His Spirit may come along with what they preach 1 Cor. 2. -4. that so the Truth delivered may be the more lively and convincingly represented to the hearers for Paul did so preach Jesus Christ was evidently set forth crucified among them before their eyes He did so represent Christ and Him crucified to their ears by the preaching of the Word as if they had seen Him with their eyes 7. Though Jesus Christ and His sufferings are to be painted out vively represented and pictured by the plain and powerful preaching of the Gospel Yet it doth not follow that they are to be artificially painted with colours upon stone or timber for religious use for God commandeth the former but condemneth the latter Exod. 20. 4. And the graven image is but a teacher of lies Hab. 2. 18. Doct. 8. The more clearly and powerfully that the Gospel hath been preached among a People their defection from it and not giving obedience to it is the more aggreged for Paul aggregeth their not obeying the Truth from this that before their eyes Jesus Christ had been evidently set forth crucified among them Vers. 2. This only would I learn of you Received ye the Spirit by the works of the Law or by the hearing of Faith THe Apostle having stirred them up to attention by a reproof doth now return to his former dispute proving that we are justified by Faith and not by Works See chap. 2. 16. And this he proveth first because the Spirit of Regeneration and other saving Graces of the Spirit of God called here the Spirit as being fruits of the Spirit chap. 5. 22. were wrought in those of them who were regenerate not by the works of the Law that is by the Doctrine of Justification by Works but by the hearing of Faith that is by hearing the Doctrine of Justification by Faith for here as usually elswhere See chap. 1. 23. Faith is taken for the Doctrine that is believed And for the truth of this assertion he appealeth to their own conscience and experience leaving them to gather that therefore they were justified and reconciled by the Doctrine of Faith seing God bestoweth His Spirit upon none but such as are reconciled unto Him Rom. 5. 1 2 c. Doct. 1. There is not ordinarily any Church so corrupt but God hath some who are truely gracious among them for Paul's Argument supposeth that the Spirit and saving graces of the Spirit were in some of those Galatians because of whom he speaketh generally unto all Received ye the Spirit saith he 2. Even those who are truely gracious may stagger strangely in reeling times and be in a great measure overtaken with the most dangerous Errors of the times though they cannot totally 1 Pet. 1. 23. nor finally Isa. 54. 7 8. fall away for Paul speaketh even to them who had received the Spirit as to those who were taken with the common Errors Received ye the Spirit 3. As Regeneration and saving Grace is the work of God's Spirit in the Elect So the ordinary mean whereby He conveyeth Grace to the heart is by hearing the Word preached for they had received the Spirit by the hearing of Faith 4. Though the hearing of the Law preached doth work conviction of sin terror of conscience and legal contrition Act. 2. 37. whereby the heart is in some sort prepared for receiving of the Gospel Yet the Law as distinct from the Gospel and as it presseth perfect obedience in order to our Justification before God in which sense it was mistaken by the false Apostles and is so spoken of in this dispute See upon chap. 2. 15. can never be a mean of begetting Grace in the heart for so it driveth the soul to despair and worketh wrath Rom. 4. 15. Thus the Apostle affirmeth they received not the Spirit by the works of the Law 5. It is the Gospel preached and heard which the Lord maketh use of as a mean for conveying Grace to the heart being first convinced of sin and misery by the preaching of the Law Act. 2. 37 38. for the Gospel offereth Christ freely from whom being laid hold upon by Faith we do all receive Grace for Grace Job 1. 16. Thus the Apostle affirmeth they had received the Spirit by the hearing of Faith 6. Though a gracious heart may be overtaken with Error as said is See Doct. 2. Yet there remaineth somewhat of conscience in vigour with them in so far as that being appealed unto about the truth of things weighty and which belong to the reality of God's work in their heart and the way of His working in them they dare not readily lie and contradict their own known experience for Paul at least supposeth so much while he doth appeal to their own conscience and experience how saving Grace was wrought in them This only would I learn of you Received ye c. 7. Our Justification before God and the renovation of our natures by the Spirit of God are so much conjoyned that the Doctrine which through God's blessing is the mean of working the former is also the only Doctrine appointed of God for holding forth the right way of attaining the latter for Paul argueth that the Doctrine of Justification without Works is divine because that Doctrine was the mean of conveying sanctifying Grace unto their hearts as appeareth from the scope of the Argument here used Received ye the Spirit by
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
hath placed power and authority in the Church-guides Joh. 20. 23. being conveened together 1 Cor. 5. 4. to cut off from the body of the Church by the sword of Excommunication incorrigible and obstinate offenders for the destruction of the flesh that their spirit may 〈◊〉 〈…〉 ed in the day of the Lord Jesus and that the Church be not infected by the contagion of their sin 1 Cor. 5. 5 6. for by this cutting off is meaned Excommunication as the similitude of leaven ver 9. doth teach being compared with 1 Cor. 5. 6. in which chapter Excommunication is spoken of and the Apostle alludeth to that phrase of cutting off from Gods People frequently used in the Old Testament as Gen. 17. 14. which did expresse the censure of Excommunication then in use among the Jews and the Apostle's wishing that they were even cut off who troubled them supposeth that there was power to cut off such in the Church if the exercise of that power had been seasonable I would they were even cut off 2. The spirit of Error may so far prevail among a People that the exercise of discipline can hardly attain its end amongst them to wit the shaming of the person censured 1 Cor. 5. 5 and the preservation of the Church from being leavened 1 Cor. 5. 6. In which case the Servants of Christ would proceed with a slow pace and in all lenity and wisdom to the inflicting of Church-censures lest the person censured and the multitude seduced by him be thereby hardened and the Ordinance it self exposed to contempt and therefore would rather doctrinally declare what censures such persons deserve than actually inflict the censure it self for though Paul by himself alone had power to cut off and excommunicate 1 Tim. 1. 20 yet the infection had so spread it self in this Church and the general distemper was so great that he satisfieth himself with a wish declaring thereby what their sin deserved and proceedeth no further I would they were even cut off saith he Vers. 13. For Brethren ye have been called unto liberty only use not liberty for an occasion to the flesh but by love serve one another THe second part of the chapter beginneth in this verse wherein the Apostle having given a reason of his former wish ver 12. even because those seducers did hinder the course of their vocation burdening them with the observances of such things as are contrary to Evangelical liberty to the enjoyment whereof they were called by God he exhorteth them to take heed of running to the other extream of abusing their Christian liberâ—y as if they were thereby freed from all obligation to serve God or man in any thing and giveth two Rules to direct them in the right use of their liberty first They would not use their liberty for an occasion to the flesh where by flesh is not meaned the substance of our fleshly bodies but the power of sin and corruption which is in every man Eph. 2. 3. and is seated not only in our carnall fleshly appetite but in all the powers of the soul even the understanding Rom. 8. 7. and will or rational appetite Col. 2. -18. not being excepted So the sense of the Rule prescribed is That they would not take encouragement from this doctrine of Christian liberty to give licence unto the power of sin and corruption within them to break all bonds and to fulfill its own lusts Secondly That they would by love serve one another or that notwithstanding of this purchased liberty every one without exception of persons would from the fountain of love imploy himself in all the duties of love for bringing about the good of his neighbour and by consequence would straiten or enlarge himself in the use of his liberty as might be most conducing to his neighbours spiritual edification Rom. 14 13 15. 1 Cor. 8. 9. Doct. 1. There is not any one thing which ought to be more desired and endeavoured by an honest Minister than that the People of God committed to his charge do in some measure walk answerably to their christian calling and nothing ought to stir up his zeal and indignation more than when they either actually walk or are tempted to walk in a course contrary unto it for thereby they not only mar the fruits of the Gospel to themselves see ver 4. but also cause it to be evil spoken of by others 1 Tim. 5. 14. Hence is the Apostle's zeal so hot against the false Apostles as that he wisheth them to be cut off even because they tempted those Galatians to undergo a yoke of servitude contrary to that state of liberty unto which they were called For Brethren ye have been called unto liberty saith he 2. Such is the power and subtilty of inbred corruption as that it perverteth the nature even of those things which are best and taketh occasion from them to do wickedly for there is hazard lest occasion be taken by corrupt nature even from the doctrine of christian liberty to break all bonds and to become licencious as is supposed while he saith Only use not liberty for an occasion to the flesh 3. The Minister of Jesus Christ ought with great circumspection to guard and cautionate the Truth delivered by him and especially such Truths as not being sufficiently guarded may readily be mistaken and made use of for the encouragement of corrupt nature in any vice or error for such was this doctrine of christian liberty and therfore the Apostle doth seasonably guard it Only saith he use not liberty for an occasion to the flesh 4. That our christian liberty purchased by Christ may be used aright it is required that we do not abuse it as an occasion of fleshly liberty whether first by making those things indifferent and free which God hath not made free as the Gentiles did fornication 1 Cor. 6. ver 12 c Or secondly by the immoderate and excessive use of things in their own nature indifferent as of meat drink apparel which is frequently condemned See Rom. 13. 13. for the Apostle prescribeth this as one rule for the right use-making of christian liberty Only use not liberty for an occasion of the flesh 5. It is not sufficient for the right use-making of christian liberty that we do not from thence take occasion to sin our selves but we must also labour carefully to guard lest by the offensive and undiscreet use of liberty we give offence and minister occasion of sin and stumbling unto others for he prescribeth this as a second rule that in the use of their liberty they would by love serve one another having an eye especially upon their neighbours spiritual edification Rom. 14. 13 15 Doct. 6. This freedom and liberty purchased by Christ doth not loose the ty of any necessary duty which we are under whether to God or man The yoke of duty is no wayes repugnant unto but very consistent with christian liberty for the Apostle having at large exhorted them
he doth partly reprove and partly guard against was mutual and of both parties If ye bite and devour one another saith he 4. When schism in a Church is not only maintained on the one hand with fleshly passion strife reproaches and other real injuries but when it is also oppugned upon the other hand not so much with the sword of the Spirit the Word of Truth as with the same fleshly and sinfull means Then especially is schism the fore-runner and procuring cause of desolation and ruine to both parties and to the whole Church and this not only because of that hemous guilt which is in it but also that stumbling-blocks are thereby multiplied which cannot but prevail mightily to make men doubt of all Truth and in end prove nulli-fidians for the Apostle holdeth this forth as the consequence of their biting and devouring one another Take heed saith he lest ye be destroyed one of another 5. As it is a matter of great difficulty to make men of credit and parts being once engaged in their contentious debates to project the consequences of their so doing further than the hoped-for victory against their contrary party Act. 15. 37 c. So it were no small wisdom before folk meddle with strife so as to engage their fleshly passions in it however they may be otherwise provoked seriously to project and consider what wofull sad and dangerous effects may follow thereupon to the Church of God for saith he Take heed lest ye be destroyed one of another Vers. 16. This I say then Walk in the Spirit and ye shall not fulfill the lust of the flesh HE returneth to the first Rule given ver 13. to wâ—â— That they would not use their liberty for an occasion 〈◊〉 the flesh by a transition usuall unto him when he is further to insist upon any thing formerly spoken See chap. 4. ver 1. and furnisheth them with an help for reducing that Rule unto practice to wit Walking in the Spirit or following the motions and directions of the renewed part or new-man of Grace in the heart for which the word Spirit when it is opposed to flesh is usually taken See Joh. 3. 6. the fruit of their walking thus he sheweth should be their mortifying and keeping at under the flesh or their corrupt and unrenewed part in so far as though the lusts or first inordinate motions of inbred corruption for so is lust taken in the tenth Commandment woâ—â— not be totally suppressed yet they should not be fulfilled or brought unto the compleat act with deliberation and consent which doth more fully speak that which is ver 13. concerning their not using liberty for an occasion to the flesh Doct. 1. There is not any possibility of getting the power of inbred corruption subdued or the lusts of finfull flesh curbed to any saving purpose by a natural man or by any man without a work of saving Grace wrought in his heart by the Spirit of God for he prescribeth unto them walking in the Spirit as the only remedy against fulfilling the lusts of the flesh which supposeth that the Spirit or the work of saving Grace and Regeneration wrought by the Spirit must be first in them 2. The prevailing of corruption over Christians even to the accomplishing of the outward acts thereof after deliberation which sometimes hath come to passe as in David and others doth not prove that they never had a work of Grace or that they have totally fallen from it but only that they walk not in the Spirit the motions and directions of the renewed part are not obeyed but quenched the power whereof wherewith the renewed faculties are endued is not exercised and hereby God is provoked to withdraw His actuating Grace so that our lusts once in part mortified cannot but gather strength and range abroad in the soul without any effectual resistance for Paul saith not if ye have the Spirit but if ye walk in the Spirit ye shall not fulfill the lusts of the flesh 3. The sin of lust and covetousnesse as it speaketh the first motions of corruption whether in our understanding will or sensual appetite towards unlawfull and forbidden objects namely such motions as are sudden and run before our deliberate consent they cannot be wholly abandoned by the childe of God in this life no not though he use the utmost of diligence and watchfulnesse for upon their walking in the Spirit he doth not promise that those lusts shall not be in them only they shall not fulfill the lusts of the flesh 4. It is a Minister's duty to insist so far upon any point of necessary Truth untill he make it so far as he is able sufficiently plain according to the capacity of the hearers as also if the Truth in hand contain a practical duty the practice whereof is attended with many difficulties he is to insist upon it until he furnish the hearers with some pertinent helps and motives unto that duty for so doth Paul insist upon that Truth delivered ver 13. This I say then and by insisting doth explain it ye shall not fulfill the lusts of the flesh and furnisheth them with an help how it shall be practised Walk in the Spirit saith he Vers. 17. For the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would HE proveth that their following the motions of the renewed part should keep the unrenewed part at under by two arguments first Because the renewed and unrenewed part or Spirit and Flesh do lust against uncessantly oppose and labour to suppresse one another by reason of that great contrariety which is betwixt those two principles as being of a different original Job 3. 6. and supported and assisted with contrary powers ver 19. and 22. whence he sheweth it doth follow that we cannot compleatly effectuate neither the good nor the evil which we would the flesh alwayes opposing that which we would according to the direction of the Spirit the Spirit again opposing what we would according to the direction of the flesh which latter is the conclusion he doth here prove as it is expressed ver 16. Doct. 1. As a Minister ought to point at some helps unto the People for their better discharging of any difficult duty So he ought to make it appear that those are helps indeed and how they contribute for the more easie practising of the duty pressed otherwise they receive no encouragement thereby neither to set about the duty nor to make use of those helps in order to the duty for the Apostle having prescribed an help for keeping the flesh at under doth here demonstrate clearly that the thing prescribed doth really help as appeareth from the scope 2. As the regenerate man hath a renewed principle of Grace in all the faculties and powers of the soul wrought in him by the Spirit of God So he hath in all those some
Kingdom of God FOr the better understanding and observing of the rule delivered ver 13. use not liberty for an occasion to the flesh he maketh a Catalogue of some works of the flesh which were best known to those Galatians And first he declareth the nature condition of those works that though the inward root of concupiscence from whence they flow be hid and therefore it is not easie to convince a man that he is led by it yet those effects and works of the flesh are evident and patent so that a man may passe judgment upon the prevalency of flesh and concupiscence in his heart when those its effects do break out in his life Secondly he maketh a particular enumeration of seventeen of those works expresly shewing that there are several other works of the flesh besides these only he thinketh it sufficient to have instanced these and these rather than others because probably they have been too commonly practised among the Galatians which works of the flesh here enumerated are First Adultery or the sin of filthynesse betwixt parties whereof one at least is married Secondly Fornication or the sin of filthinesse betwixt parties both free from the yoke of marriage Thirdly Uncleannesse under which are usually comprehended all other sorts of filthy lusts and particularly that against nature Rom. 1. 24. Fourthly Lasciviousnesse or wantonnesse whereby is meaned all petulant and wanton behaviour tending to excite the lust of filthinesse whether in our selves or others These are ver 19. Fifthly Idolatry a sin whereby religious worship due to God only Mat. 4. 10. is given unto those which by nature are no gods chap. 4. 9. or whereby the true God is worshiped in or before Images Exod. 32. 4 5. The former idolatry is forbidden in the first Command the latter in the second Sixthly Witchcraft or a devilish art whereby certain men or women having under some violent fit of a tentation entred a covenant either expresse or implicite with the Devil are enabled by the Devil's assistance upon their using certain rites and ceremonies prescribed by him to work things strange and wonderfull so far as God permitteth Seventhly Hatred or as the word signifieth enimity and hatred in the heart towards our neighbour joyned with a rooted desire to do him hurt whether for apprehended or real injuries Eightly Variance or contention and strife by disgraceful and opprobrious words arising from the fore-mentioned enimity and alienation of hearts Ninthly Emulations not that good emulation whereby we strive to excell others in that which is good not for love of applause or other by-respects but meerly from the love which we carry unto that which is good this is commanded 1 Cor. 14. 12. but carnal emulations whereby we are grieved at the good which is in others not so much from hatred to their good as because it overshadoweth us and therefore is joyned with a desire to outstrip them in that good which we are grieved for wherein it differeth from envy Tenthly Wrath whereby according to the force of the word in the original is meaned that sudden passionate commotion and perturbation of the affections through apprehension of an injury offered transforming a man to a very beast and thrusting him forward to act some mischief Luke 4. 28 29. Eleventhly Strife which as it differeth from the eight work of the flesh formerly mentioned doth signifie a certain kind of litigious striving probably about civil rights and interests which when it is for trifling matters or in defence of unrighteousnesse 1 Cor. 6. 8. or separated from a spirit of Christian meeknesse and condescendence 1 Cor. 6. 7. is a work of the flesh here condemned Twelfthly Seaitions or renting of those into divers factions who ought to be joyned in one common society for so much the word in the Original doth hint at which renting work when it falleth out in the State is called by the name of sedition and in the Church by the name of schism especially when there is a rent not only in opinion but also in affection and design or endeavour each party labouring to countermine the other Thirteenthly Heresies which are somewhat more than simple schism and faction 1 Cor. 11. 18 19. even grosse and dangerous errors voluntarily held Tit. 3. 11. and factiously maintained by some person or persons within the visible Church Act. 20. 30. in opposition to some chief or substantial Truths grounded upon and drawn from the holy Scripture as the places cited and the notation of the word in the Original will in a good part bear These are ver 20. Fourteenthly Envyings which are those base passions whereby we grieve at the good and prosperity of others without any endeavour to attain unto that good our selves Fifteenthly Murders or slaughters which frequently follow upon the for 〈…〉 whereby is not meaned the execution of publick justice upon malefactors for that is commanded Lev. 24. 21. but the satisfaction of private revenge by shedding of bloud and the taking away of our neighbour's life unjustly though under pretence of publick justice 1 King 21. 13. Sixteenthly Drunkennesse when men do drink wine or strong drink excessively and beyond that measure which fitteth them both in soul and body for the service of God and duties of their calling Seventeenthly Revellings The word doth usually signifie excesse of belly-chear in riotous feasts joyned with all sorts of lascivious behaviour The Apostle having made this enumeration that he might terrifie them from the practice of those evils giveth them timous warning now by Letter as he had done formerly by Preaching when he was with them that impenitent persisters in these and such like sins should never inherite the Kingdom of Heaven and by consequence should be eternally damned Mat. 25. 41. I say impenitent persisters for this and all such threatnings are to be understood with the exception of repentance Jer. 18. 7 8. Doct. 1. It is not sufficient that a Minister having divided his hearers in two ranks to wit spiritual and carnal or renewed and unrenewed denounce eternal wrath to the latter and promise God's favour and life eternal to the former but it is also necessary that he give evident and discriminating marks of both and of the one from the other whereby every one may be in some measure enabled without mistake to judge of his own inward estate and so to know whether the judgment denounced or mercy promised be his allotted portion for the Apostle giveth such discriminating marks of flesh and Spirit from their respective effects The works of the flesh are manifest saith he and ver 22. the fruit of the Spirit is love 2. As it is not sufficient for a Minister to condemn and reprove sin in the general without condescending upon some particular instances and examples because general doctrine is not so well understood and especially in the reproof of sin it is looked upon almost by every hearer as if he himself were not concerned in it So in
understood not so much justifying faith and faith towards God which is the root and fountain of all those fruits ver -6. as faith and fidelity towards men whereby from a renewed heart and for God's glory we speak nothing but truth Eph. 4. 25. and make conscience to perform whatsoever is undertaken by us Psal. 15. -4. Eightly Meeknesse a vertue whereby we moderate anger so as that we are not provoked but for just causes and not more or longer provoked than the Word of God alloweth whereby also we do speedily restrain and suppresse anger when it hath transgressed the just bounds Eph. 4. 26. Ninthly Temperance or continency whereby our fleshly appetite is kept within bounds in seeking after honour meat drink pleasure or riches Lastly The Apostle having made this enumeration that he may excite the Galatians to the practice of those vertues he commendeth them from this That the Law was not made against them or the practisers of them either to condemn or accuse them In which words by a figure or flowr of speech more is to be understood than is spoken as Psal. 51. -17. even that the Moral Law concerning the standing whereof as to its directing power there was no controversie betwixt Paul and his adversaries doth expresly command and commend them which could not be said of those ceremonial abstinences or performances so much urged by the false Apostles Doct. 1. There is no way for gracious vertues or the fruits of the Spirit to grow and thrive in our heart unlesse the works of the flesh be set against and in some measure mortified these thistles and weeds must be plucked up else they draw the sap and strength of the heart from the good grain The Apostle's method pointeth at so much while he engageth them to mortifie the works of the flesh in the first place and next commendeth unto them the fruits of the Spirit But the fruit of the Spirit is Love joy peace c. 2. It is not sufficient that we set about the work of mortification and curbing of sin and vice but must also endeavour to have the heart replenished with the contrary gracious vertues otherwise sin being as it were over-powered may lurk for a season but will afterwards revive and take strength Mat. 12. 44 45. for the Apostle having engaged them to mortifie the works of the flesh doth now excite them to the exercise of gracious vertues But the fruit of the Spirit is Love joy peace c. 3. There is no vertue truly saving and acceptable to God but that which floweth from the grace of regeneration The vertues of the Heathen how excellent soever they seemed to be were but shadows of saving vertues as not coming from a clean fountain a gracious root in the heart Joâ— 14. 4. nor yet levelling at the right end God's glory in the chief place Col. 3. 17. but some other thing inferior to that Act. 24. 26. Besides they were not done in faith and so could not be acceptable to God Heb. 11. 6. for the Apostle calleth all those which are vertues indeed the fruits and effects of the Spirit But the fruit of the Spirit is Love joy peace saith he 4. If we compare the graces of God's Spirit with the works of the flesh there will appear such a beauty in the one such deformity in the other such solid satisfaction and contentment in the one and such disquietnesse and vexation of spirit in the other that laying aside the difference which is betwixt them by reason of their original and event those other considerations may serve abundantly to make us fall in love with the graces of God's Spirit and abominate the works of the flesh for the works of the flesh are Adultery witchcraft hatred strife envyings murders but the fruit of the Spirit is Love joy peace long-suffering c. 5. We are to judge of persons and practices by thinking well of them or otherwise not according to the common esteem in which they are among men 1 Cor. 4. 3. but according to the esteem that God hath of them and according to what the Word of God which is the absolute rule of right and wrong Truth and Error doth pronounce concerning them for Paul judgeth it sufficient to commend the practice of those vertues from this that the Law of God did commend them and approved of those who made conscience of them Against such there is no Law saith he Vers. 24. And they that are Christs have crucified the flesh with the affections and lusts THe Apostle in this Verse addeth a new Argument to inforce the practice of that first Rule given ver 13. and cleared ver 19 20 21. to wit that they should not give occasion to or fulfill the lusts of the flesh because those who are Christs as they all professed themselves to be have by vertue of Christ's death crucified and put to death their fleshly corruption with all its sinfull motions whether they be sinfull affections and passions such as those whereby the mans mind doth suffer is troubled and afflicted as malice envie anger and the like or whether they be sinful lusts such as these which are stirred up by fleshly carnal baits and pleasures as motions to intemperance uncleannesse and such like Now those who are Christ's are said to have crucified all those because every one who professeth the Name of Christ hath engaged himself by his profession and covenant sealed in Baptism so to do Rom. 6. 3 4. and the truly Regenerate besides this engagement by profession have actually begun this work so that though this body of corrupt flesh be in them yet by His Spirit Rom. 8. 13. and by imitating His Crosse Rom. 6. 6. they are upon the work of mortifying it suppressing the endeavours and smothering the effects of it Rom. 6. 12. Doct. 1. All they who are led by and walk in the Spirit or who are truly regenerate and who are actually engaged in the work of mortifying their corrupt nature are Christ's in a peculiar manner to wit by right of donation from the Father Joh. 6. 37. by right of emption or redemption 1 Cor. 6. 20. and by right of resignation all such having actually resigned themselves unto Christ as a mansion for Him to dwell and walk in 1 Cor. 6. 19. and in every thing to be guided by Him Act. 9. 6. for the Apostle useth those expressions indifferently as being of equal extent Walk in the Spirit ver 16. and if ye be led by the Spirit ver 18. and in this verse they who are Christs have crucified the flesh 2. The work of mortification striketh at all sin and spareth none aswell pleasant sins whereby fleshly lusts are satisfied as other more vexatious evils whereby the mind doth in a kind suffer and is afflicted for speaking of this work he saith They that are Christs have crucified the flesh that is the root of corruption and then they have crucified all its branches not only affections
of the Son of God who loved me and gave Himself for me HEre is a third Reason to the same purpose with the former shewing more fully that justified persons are most strictly tyed to mortify sin and lead an holy life if so they walk according to the prescript of the Doctrine of Justification which was taught by Paul for he and by consequence all real Believers were crucified with Christ to wit the old man of their indwelling corruption Rom. 6. 6. it did receive the stroke of death by His death He having by death redeemed them from the slavery of it Tit. 2. 14. which crucifixion with Christ doth not destroy the natural life of Believers for so Paul sheweth he did live only the old man of corruption doth not live in them so as to act them in what they do but Jesus Christ doth live in them He being united to them as the root to the branches or head to the members and furnishing them with spiritual life and motion whereby the very natural life which they live and those things which concern that life are ordered and gone about by vertue of strength drawn from Christ by Faith in Him and the consideration of Christ's love to them and His dying for them because he loved them is a great inducement unto justified persons so to live Now this being true in Paul and in some measure in all Believers and seing the principles of the Doctrine of Justification did bind all to this It is evident that to affirm this Doctrine did tend to foster sin is but a foulforged calumny Doct. 1. As Jesus Christ did die a most shameful painful and cursed death upon the crosse Gal. 3. 13. so in His dying He did stand not as a private but as a publick person in the room and place of all the Elect for He was their surety Heb. 7. 22. and died for them Job 11. 50. so that when they lay hold upon Him by Faith and thereby are made one with Him Eph. 3. 17 the crosse and passion of Christ as to all those benefits which were purchased by it whether in order to the removal of the guilt of sin Mat. 26. 28. or to the subduing of its strength and quickning of them in the way of holinesse 2 Cor. 5. 15. or to the purchasing of life eternal for them Joh. 3. 16. is as verily made theirs as if they had been crucified in their own persons for Paul saith of himself as an instance of all Believers I am crucified with Christ. 2. The former confideration of the Believer's right to Christ's purchase in order to the subduing of sin layeth a strong engagement on him and giveth a great encouragement unto him to oppose resist and set about the mortification of sin in himself for Paul maketh this an argument to prove that the Doctrine of Justification in its own nature is no friend to sin because according to the principles thereof the justified person is crucified with Christ. 3. God's infinit wisdom hath found out the way whereby the threatning of death Gen. 2. 17. is fulfilled in the Elect so that they die and yet their lives are spared they die and yet they live for they are reckoned in Law to have died when Christ their Surety died for them so that He was taken and they go free Joh. 18. 8. thus is that riddle solved which is here propounded by Paul I am crucified with Christ yet I live 4. Though notwithstanding of fulfilling the threatning of death upon the Elect they do live yet upon their believing in Jesus Christ the old man of corruption and power of sin is so far weakened in them that it doth not bear the chief sway in their heart to command execute and order all their actions as formerly it did Gen. 6. 5. for thus is that other riddle solved which is here propounded Nevertheless I live yet not I to wit the old I the body of death and corruption did not live in him but was mortified and the dominion thereof removed Rom. 6. 14. Dost 5. The Doctrine of Justification by Free-grace revealed in the Gospel layeth on strong obligations upon the justified person to set about the whole duties of Sanctification not only those which relate to the mortifying of sin but also to his quickning in the way of grace both those must go together and the justified man is obliged to both and furnished with help and encouragement from the Doctrine of Justification to set about both for Paul sheweth they were both conjoyned in himself the first while he saith Not I live the second while he saith Christ liveth in me whereby is meant his following the motions of Christ's Spirit as the guide of his life Rom. 8. 1. and this he speaketh of himself as a thing that he was obliged unto and furnished for by the Doctrine of Justification which he taught otherwise he should not have refuted the calumny of his adversaries 6. That Christians may live the spiritual life of grace they must 1. be united to Christ and have Christ dwelling in them by Faith Eph. 3. 17. for speaking of the spiritual life which he lived he supposeth Christ to be in him But Christ liveth in me 2. Besides this union with Christ there must be a communication of influence from the Spirit of Christ to excite them unto Cant. 5. 2. enable them for John 15. 5. make them persevere Philip. 1. 6. and effectually to order and direct them in Philip. 4. 13. the practice of every thing that is spiritually good for this is to have Christ living in them to wit as the head in the members or root in the branches which do furnish the members and branches with all things necessary for life and growth and Christ's quickning of Believers in the way of grace is frequently see forth by similitudes drawn from those Col. 2. 19. Joh. 15. 5. 3. The Believer if so he would live this spiritual life must not only have the habit of Faith in his heart but also must keep it in daily exercise so as first thereby to try what he is to do if so it be warranted by the Word of Truth and how it is to be circumstantiated Rom. 14. 23. Secondly thereby to draw furniture from the Spirit of Christ for exciting enabling and directing him in the way of duty 2 Cor. 3. 5. And thirdly to apply pardoning mercy for covering the defects of duty when he hath gone about it and for removing the guilt of all his other sins Mat. 6. 11. for this is to live by the Faith of the Son of God or in the Son of God which Paul speaketh of as a necessary ingredient in this spiritual life 4. This spiritual life and life of Faith must be extended not only to spiritual duties and of God's immediate Worship but also to all the actions of our natural and temporal life in so far as they fall under a Command even to our eating and drinking 1 Cor.
of the body 1 Thess. 5. 23. for saith he Because ye are sons He hath sent forth the Spirit of His Son into your hearts 6. According as Beleivers do attain to a larger insight in this excellent benefit of Adoption and a greater measure of the fruits of it there will be a proportionable measure of the Spirit 's in-dwelling and manifesting of Himself in His gracious operations especially in His assisting and furnishing for the duty of Prayer for he proveth they had received a clear insight in this priviledge of Adoption and the more free use and fruition of it because the Spirit was more plentifully bestowed to dwell in their hearts And because ye are sons saith he God hath sent forth c. 7. Though the exercise of Faith Love Hope and other graces in the duty of Prayer and at other occasions doth flow from the renewed soul as the proper inward and vital cause of those actions so that properly we and not the Spirit of God are said to believe repent pray c. Rom. 10. 10. Yet because the Spirit doth not only create and preserve those gracious habits in the soul Ezek. 36. 26. but also exciteth the soul to act and assisteth it in acting according to them Philip. 2. 13. without which actuating exciting and assisting grace habitual grace in us could do nothing Joh. 15. 5. Therefore is it that the exercise of those graces is ascribed to the Spirit of God as the external efficient cause thereof for which reason our affectionate and believing Prayers are ascribed here unto Him God hath sent forth the Spirit of His Son crying Abba 8. There is an holy vehemency and fervor required in Prayer opposit to carelesse formality and deadnesse for praying is here called crying which is an usual evidence of fervency and earnestnesse and the doubling of the word Father maketh for the same purpose Crying Abba Father or Father Father 9. This holy vehemency and fervor consisteth not so much in the lifting up of the externall voice as in the inward bensal and serious frame of the spirit it is a cry not of the mouth but of the heart Into your hearts crying 10. Besides this fervency and earnestnesse requisit in Prayer there would be also a confident familiar owning of God joyned with reverence to Him as a Father for the Spirit maketh them to call upon Him by the name of Abba Father Vers. 7. Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ. HEre he concludeth from what is said first That under the New Testament we are no more servants as being redeemed from that legal yoke of bondage under which the ancient Church was And secondly That we are sons and by consequence heirs of God which is verified mainly in real Believers under the New Testament in so far as they are sons come to age and heirs past tutory actually partaking of their father's inheritance in a larger measure than Believers did under the Old Testament as was explained ver 5. All which priviledges are bestowed upon us through Christ and through vertue of His coming unto the flesh Doct. 1. It is a safe way of reasoning upon the observation of the saving effects of God's Spirit in our selves to conclude that we are in a state of grace even the adopted Children of God for the Spirit of God by the Apostle doth so reason in this place Because He hath sent forth His Spirit into your hearts wherefore thou art no more a servant but a son 2. The rare priviledges which are bestowed upon Believers chiefly under the New Testament as they do exceed in some degrees those which the generality of Believers enjoyed under the Old so they are many and all of them so linked together as in one golden chain that where one of them is the rest are also and it is our duty having attained to know our enjoying of any one of them thence to gather that we have all the rest for the Apostle reckoneth a number of such priviledges which as to the degree wherein they are bestowed are proper to the dayes of the Gospel and doth alwayes from the former infer the latter Wherefore thou art no more a servant but a son and if a son then an heir of God 3. Though the natural Son of God be only one even Jesus Christ the only begotten of the Father Joh. 1. 14. yet every man who hath the Spirit of God dwelling in his heart is His son by grace and adoption even they who by nature are children of wrath Eph. 2. 3. for from God's sending forth His Spirit into their hearts he concludeth Wherefore thou art a son 4. Our right to the heavenly inheritance as also the possession of it whether that which is begun here in the Kingdom of Grace or which shall be compleated hereafter in the Kingdom of Glory doth follow upon our sonship and adoption so that God of rebels doth first make up sons and then none can challenge Him of injustice for bestowing upon us the inheritance of children And if a son then an heir of God saith he 5. As none since the fall ever was or shall be lifted up to that high dignity of being sons and daughters to the Lord Almighty or could lay any just claim to Heaven and Glory as his inheritance but by vertue of Christ's obedience and death whereby all those high and precious priviledges being formerly forfeited and lost were again recovered So the actual exhibition of Christ in the flesh and the real payment of the price by Christ did bring with it God having so appointed a larger measure and higher degree of those priviledges to be bestowed upon Believers after that time than was ordinarily enjoyed by Believers formerly for he is speaking here mainly of that higher degree of freedom and of that more evident and clear fight of and right to the inheritance together with the fuller measure of its possession in the Graces of God's Spirit which is proper to the dayes of the Gospel and sheweth all this cometh through Christ to wit His actual incarnation obedience and death Vers. 8. Howbeit then when ye knew not God ye did service unto them which by nature are no gods 9. But now after that ye have known God or rather are known of God how turn ye again to the weak and beggerly elements whereunto ye desire again to be in bondage THe Apostle having now sufficiently confirmed by Scripture and Reason the Churche's freedom from that ancient legal dispensation and more especially from the Ceremonial Law doth now in the second part of the chapter labour upon their affections to work them up towards the imbracing of this Truth both by sharp reproofs and most affectionate insinuations And first that he may fasten a reproof upon them for their begun defection the more convincingly he sheweth when that legal dispensation was in force they to wit the Galatians who were of
having spoken of their knowing God at their conversion which might seem to attribute somewhat to themselves he addeth by way of correction or rather are known of God ascribing thus the whole work of their conversion to God's preventing grace 5. Sinners in an unconverted state are such of whom God taketh no notice or knowledge to wit so as to be familiar with them or to communicate special and saving blessings upon them as also the contrary is implyed to be the priviledge of true Converts while he saith those Galatians now converted were known of God which implyeth that before conversion they were not known of Him in the sense here meaned Or rather are known of God 6. The more of mercy hath been received by a people or person and particularly the greater measure of knowledge they have attained unto their after declining is capable of the moe sad and weighty aggravations but chiefly the scandalous failings of the truly Regenerate are extreamly heinous for he mentioneth their knowing God and being known of God hereby to aggrege their apostasie and defection 7. Holy zeal will teach a man to speak with so much contempt as reason will afford him warrant for of any thing which is so pleaded for as to incroach upon the honour due to Christ or upon any of His Offices whatever respect hath been due or yet is to that thing otherwise for though the Levitical Ceremonies were once to be religiously observed as a part of divine Worship leading to Christ chap. 3. 24. and though they were even at this time when the Apostle wrote to be held and were held in some esteem the free use of them being permitted to the weak Jews untill they should have an honourable burial Rom. 14. 3 c. and this justly because they were once a divine Ordinance yet when the false Apostles did urge them upon the Gentiles whether as a part of necessary commanded Worship thereby incroaching upon Christ's royal and legislative Power and tying the conscience where He left it free or as a part of their righteousnesse before God incroaching thereby upon Christ's Priestly Office whose obedience and suffering is our only ransom and righteousnesse Eph. 5. 2. the Apostle is bold to give them the name of weak and beggerly rudiments 8. People may advance very far in the way of Christianity and yet make a foul retreat afterwards in the course of defection and apostasie which contributeth nothing to that foul error of the total and final apostasie of the Saints See chap. 1. ver 6. doct 6. for these Galatians after they were known of God turned again to the weak and beggerly elements 9. Though Apostates and authors of defection pretend to never so much of reason to justifie their apostasie and declining Rom. 3. 31. and 6. 1. Yet upon an exact survey all their reasons will appear to be meer pretences and their practice so absurd and irrational that men of composed spirits and not demented as they are cannot but wonder at it for the Apostle falleth upon their defection not without admiration at their absurdity and folly How turn ye again to the weak and beggerly elements saith he 10. As defection and apostasie is a voluntary sin and usually floweth from an itching desire after new-fangled Errors arising from a kind of loathing at old Truths 2 Tim. 4. 3. so the more a man is carried with the full bensal of affection and desire towards a sin he is the more guilty before God for their sin is aggreged from this that they desired again to be in bondage the word rendred desired signifieth to will a thing earnestly and with great desire Vers. 10. Ye observe dayes and moneths and times and years HE giveth an instance or example of those elements unto which they had turned to wit their observing such distinctions of times for sacred use as were observed by the Jewish Church according to God's direction by Moses and he giveth instance of a fourfold distinction of times first in Dayes such were their Sabbaths and new-moons Numb 28. 9 11. Secondly Moneths to wit the first Numb 28. 16. and the seventh Numb 29. 1 c. Thirdly Times or seasons whereby are meaned their anniversary feasts as the Passe-over Exod. 12. 3 c. Penticost Lev. 23. 16. and feast of Tabernacles Lev. 23. 24. Fourthly Years to wit every seventh year of release Lev. 25. 2. and the fiftieth year of Jubile Lev. 25. 8. Doct. 1. A Minister is not to insist upon the reproof of sin in general but would wisely condescend upon some particular instances of those sins whereof the party reproved is guilty for hereby reproofs are more convincing piercing and not so easily slighted or forgotten as otherwise thus the Apostle giveth an instance of the sin formerly reproved in their observing dayes and moneths and times and years 2. Though the placing of some difference among dayes and times be lawfull as the keeping one day of seven holy to the Lord above the rest according to the fourth Command and the setting a part of some times and seasons for certain civil uses as sowing reaping keeping Fairs and Markets Gen. 8. 22. as also the occasional sanctifying of some dayes when God calleth us to it for the work of humiliation or thanksgiving Mark 2. 20. Yet all superstitious observation of dayes See upon Col. 2. 16. Doct. 5. is unlawfull as being here condemned either expresly or by consequence Ye observe dayes and moneths c. Vers. 11. I am afraid of you lest I have bestowed upon you labour in vain HE concludeth the former reproof and maketh it nervous and peircing by shewing their defection was such as if continued in would render all the great pains and labour which he as a Minister of Christ did undergo amongst them to be for no purpose and in vain as to any good which they should reap by them in a word it would condemn them and to make his reproof the more taking he doth sweeten it somewhat while he expresseth their hazard not as one unconcerned and caring nothing for it but as a tender father forecasting and fearing what may hurt his dearest childe Doct. 1. The Office of the Ministry being faithfully gone about will not be found a life of ease but hath so much of toil labour fainting and wearinesse going alongs with it as any other imployment whatsoever for Paul expresseth the conscientious discharging of his Ministry by a word signifying not simply to labour but to labour painfully with much travel toyl strife and earnestnesse even untill fainting and wearinesse Lest I have bestowed upon you labour saith he 2. A Minister ought not to satisfie himself in this that he hath done his duty without further care what fruit his labours have upon the people but he must also be no lesse anxious and solicitous about the successe of and the peoples profitting by his paiâ—â— than he was concerning his own through-bearing in the exercise of his Calling before
the People for Paul did fear lest he had bestowed his labour in vain upon them 3. The most lively Preachers and painfull Ministers will sometimes see so little fruit of their labours and so much iniquity among the People of their charge as may furnish them with just grounds to professe their fears that few or none are saved by their Ministry for even Paul doth fear lest he had laboured in vain among those Galatians 4. A faithfull Minister is not to sit down discouraged and quit his station upon his observation of little or no fruit of his labours amongst the People but must hold on in his duty notwithstanding as knowing his labour will not be lost as to himself and from the Lord Isa. 49. 4. for Paul ceaseth not to warn reprove and instruct these Galatians although he feared lest he 〈◊〉 laboured in vain among them 5. It is hardly conceivable how men can live and die maintaining both in opinion and practice the doctrine of justification either in whole or in part by their own works done in obedience to the Law and yet be saved for Paul conceiveth his la 〈…〉 should be in vain among those Galatians and consequently that they would be damned if they did continue in thâ—â— error chiefly whereby they joyned the works of the Ceremonial Law with Christ in the point of justification Vers. 12. Brethren I beseech you be as I am for I am a ye are ye have not injured me at all THe Apostle knowing that these Galatians were alienated in their affections from him and fearing lest from his present severity and sharpnesse towards them they should apprehend that he was alienated from them also Therefore he setteth himself to cure both the certain evil and feared mistake and this by requesting them as Brethren that they would keep intimate affection towards him as to another self or as if he had been themselves for so much doth the expression be as I bear and assureth them that he was so affected towards them even the same which he formerly was and that his present severity did not flow from hatred or a spirit of private revenge against them seing they had never done any personal injury to him to wit but in so far as they had wronged Christ and Truth and therefore leaveth it unto them to look upon him as a man who was pleading the cause of Christ and not venting any private grudge of his own Doct. 1. Though the Servant of Jesus Christ must use severity in the way of reproof and rebuke towards those who are gone astray yet because people are apt to conceive that his so doing doth flow from an imbittered spirit and so to slight both him and his rebukes 2 Chron. 18. 7. therefore he would in wisdom sometimes mix his severity with gentlenesse and his rebukes with exhortations and intreaties as looking not so much upon what their sin deserveth as what is most convenient for gaining them to repentance Hence the Apostle having sufficiently rebuked them cometh now to request and intreat Brethren I beseech you saith he 2. As Error above any other sin doth estrange the person erring from any who oppose them in their way though they were even their most faithfull Pastors So it is the duty of Ministers not to be careless whether they have the affection of such or not upon pretence that no cause of disrespect is given by them but they are to follow on upon their erring people and beg their favour and affection if it cannot be otherwayes gained and this mainly for the people's profit and that hereby they may be put in a capacity to do them good for Paul apprehending that these erring Galatians were estranged from him in their affections he beggeth their favour while he saith I beseech you be as I am 3. The mutual love and affection betwixt a People and a Pastor ought to be so intimate as if they both were but one person every one minding the good of another as of themselves constructing aright of the actions of another as they would have others construct of their own and rejoycing at the advantage and grieving for the hurt of one another as if it were their own and this because Satan doth by all means labour to drive in some wedge of jealousie to rent them asunder that so the Minister may be uselesse unto the People and they a heart-break unto him this intimacy of affection is here intreated-for by Paul from the Galatians Be as I am and was made conscience of by him towards them for I am as ye are saith he 4. It is no small part of that divine wisdom required in a Minister so to hate and testifie against the sins of People as not to relent in his respect to their persons so to persecute their ill as to remain tenderly affectionated towards their good for thus did Paul I am as ye are saith he 5. As People are apt to apprehend that the zeal of a Minister against their sin doth flow from a spirit of revenge and spight against their persons for some real or apprehended injury done unto him by them So it is most base and sinfull for a Minister to intend and sharpen his zeal even though against sin from any consideration of that kind and a thing the very groundlesse suspicions whereof he would labour to wipe off for so doth Paul here by shewing they had done him no wrong and therefore it could not be in reason supposed that in his sharp rebukes he was venting his spleen or a spirit of private revenge Ye have not injured me at all saith he Vers. 13. Ye know how through infirmity of the flesh I preached the Gospel unto you at the first 14. And my temptation which was in my flesh ye despised not nor rejected but received me as an Angel of God even as Christ Jesus 15. Where is then the blessednesse you spake of for I 〈◊〉 you record that if it had been possible ye would have plucked out your own eyes and have given them to me THe Apostle insisteth to clear that he was not changed in his affection towards them and withall by shewing how affectionate they were once to him for the Truth 's sake which he did preach he pointeth at their great inconstancy if so he may even by setting forth their deserved praises make them ashamed of their present estrangedness unto him and put on the same affection towards him and to Truth which once they had according to his proposed scope v. 12. In order to which he declareth they were so far from doing him any personal injury for which they might apprehend him to bear them at hatred that upon the contrary they had shown much love and reverence unto him which he cleareth 1. by bringing to their remembrance how that when he came to preach the Gospel first unto them while they were yet in paganism he did preach through much infirmity of the flesh whereby is meaned not
only his humble way of deportment in his whole Ministry without the shew of humane wisdom and authority as weaknesse or infirmity is taken 1 Cor. 2. ver 3. compared with ver 1. but also and mainly those many sufferings he did undergo from the enemies of the Gospel among them which Paul calleth elsewhere his infirmities 2 Cor. 12. 10. and they are called of the flesh because his flesh or outward man was most afflicted by them the spirit or inward man being underpropped by God 2 Cor. 4. 16. This is contained ver 13. Which sufferings are described from the end which God proposed to Himself in them which was Paul's tentation or trial to wit of his faith patience constancy and other graces 2. By acknowledging with thankfulness their respective carriage towards him all that time particularly they did not despise his sufferings as taking no notice of them neither did they reject him or his Ministry because of his sufferings but did receive him and the Truth delivered by him though an afflicted persecuted man with as much reverence and obedience as if it had been preached by an Angel or by Christ Himself in His own Person this is all he meaneth by their receiving him as Christ Jesus for if they had given him the honour due unto Christ in other respects he would not have made mention of it without detestation See Act. 14. 14. This is ver 14. And 3. having as it were in a parenthesis mentioned how happy a people they then were even by their own grant and this with a kind of exclamation for the words do read How great or of what sort was the blessedness c. he cleareth their respect to him yet further by testifying it was not counterfeit and in words only but real and so fervent that they were ready to have bestowed any thing upon him which possibly they could and might tend to his advantage and encouragement in the work of the Gospel even their very eyes not being excepted if so it had been possible that they being plucked out could have been usefull unto him This is contained ver 15. From Vers. 13. Learn 1. It seemeth good unto God to commit the heavenly treasure of the Gospel unto earthen vessels and to exercise those whom He imployeth to preach the Gospel what with the sense of their own infirmities from within what with heavie trouble from without that so while nothing appeareth in them to outward appearance but what is subject to reproach and contempt we may ascribe the glory of any good which is done by them not to men but to God 2 Cor. 4. 7. for this is the ordinary lot of other Preachers which Paul sheweth here was his even that through infirmity of the flesh he preached unto them 2. When the Gospel cometh first into a place then especially doth Satan stir up all his malice and all that interest which he hath in wicked men for creating trouble unto those whom God imployeth in the preaching of it if so he may give the Gospel a dash at its very first entry thus Paul preached the Gospel at first through infirmity of the flesh whereby is meaned mainly if not only those hard sufferings which he did meet with as appeareth from the name of tentation or trial which he giveth to this infirmity ver 14. Doct. 3. It is the duty of called Ministers to go on with courage in the Work of the Lord notwithstanding of any discouragement of that kind receiving manfully the first onset chiefly of Satan's fury as knowing their ceding to him will make him more cruel and their resisting of him will make him flee from them Iam. 4. â—7 for Paul even through infirmity of the flesh preached to them at first 4. Whoever do thus set their face against the fury of persecuters it shall be no grief of heart but matter of joy unto them afterwards to call to minde what hardships they have been made to undergo of that sort as finding the Truth preached by them to have been therby confirmed and their own fidelity in their Calling and to the good of souls manifested and the power of God made known by making His Truth spread the further the more it was opposed for Paul calleth to mind his sufferings when he preached the Gospel as not being ashamed of them because thereby all the advantages presently named were attained Ye know how through infirmity of the flesh I preached the Gospel From Vers. 14. Learn 1. God's design in measuring out an hard lot and great opposition to those who are engaged in the work of the Ministry is not to discourage but to try them by making His grace in them shine the more clearly the more they are put to exercise it under their hardships and straits for Paul calleth his infirmity or sufferings his tentation or trial See Iam. 1. 2. Luke 8. -13. and 22. 28. and my tentation which was in my flesh 2. As it is too ordinary for those who are at ease to contemn neglect and be carelesse of the heavie afflictions and sufferings of others chiefly of the Ministers of Jesus Christ as if they were wholly unconcerned in what they suffer So it speaketh much to the commendation of a People when they lay to heart and take notice of the sufferings of their faithfull Ministers as if they were their own and do sympathize with them under all their hardships for he commendeth the Galatians from this that they despised not his tentation or trial and affliction the word signifieth they did not set it at nought as not worthy to be taken notice of and so they have been duely affected with it 3. So little love have men naturally to the Gospel that they are ready to take occasion from any thing to make them cast at it even the necessary trials and afflictions with which God seeth fit to exercise the Preachers of the Gospel are sufficient ground for many to reject both the persons and doctrine of Ministers for Paul commending these Galatians for their not rejecting of him because of his infirmities sheweth the contrary sin to be very ordinary Nor rejected but received me saith he 4. It is high matter of commendation unto a people when the outwardly base and contemptible condition of Ministers doth not diminish any thing of that due respect which they owe to the Message which they carry for these Galatians are commended from this that notwithstanding of his tentation they rejected not but received him as an Angel of God 5. The faithfull Ministers of Jesus Christ are to be held in high estimation for their works sake so that as all due respect being given unto their persons 1 Tim. 5. 17. the doctrine of Truth preached by them may be received with as much faith and reverence as if an Angel from Heaven or Christ Himself were the Preacher of it for they are Ambassadors in Christ's place 2 Cor. 5. 20. and the Word of God is alwayes truth and
the labours of Christ's Ministers are attended with little successe and but very few are converted by their pains and this even somtimes when outward means are such as may be most promising of fruitfulnesse the Lord hereby inculcating this necessary Lesson That the great work of converting souls dependeth not upon most promising means 1 Cor. 3. 6. for the Prophet having an eye mainly as we shewed in the Exposition to the first beginnings of the Christian Church when Christ Himself was a Preacher Rom. 15. 8. calleth her by the name of barren that beareth not that travelleth not 3. The Lord will sometimes for good and necessary reasons expressed chap. 1. ver 13. doct 6. give His Church and People so far over to the rage of persecuters and own them as little under trouble to the view of the world as if He had no interest in them as their Lord and Husband for in this respect the Apostle calleth the Christian Church desolate that is without an husband in appearance For the desolate c. 4. A false declining yea an apostate Church may be to outward appearance much more owned of God as to the multitude of followers external beauty outward prosperity and freedom from the crosse than the true Church So that none of those things are infallible marks of a true Church for the Jewish Synagogue because of those things seemed to have an husband when the Christian Church was desolate Than she that hath an husband 5. The wise Lord hath thought it fit to make His Church and real Believers in the Church lyable as to their outward condition mainly to great variety and many changes it being almost impossible that we who are of such changeable tempers our selves should bear any one condition right for any long time together and not miscarry one way or other under it Psal. 55. -19. for the Church for that time barren and desolate was to have many children The desolate hath or as the words may also reade shall have many children 6. It is the duty of God's People to compose their affections especially those of joy and sorrow suitably to God's various way of dealing with them for the Church before barren and therefore sad is to change her sorrow into joy upon God's changing His way of dealing with her Rejoyce thou barren for the desolate hath many moe children 7. The enlargement of Christ's Kingdom and gaining of many sinners to God together with the weakning of Satan's interest in the world ought to be entertained with much joy for saith he Rejoyce break forth and cry for the desolate hath many moe children than she that hath an husband 8. So many are the discouragements of the Godly and so many causes of grief which are as heavy weights and strong bars to bear down and keep in their joy That this duty of rejoycing is not easily come at even when God in His gracious providence giveth reason for it Hence the command is inculcated in several words Rejoyce cry and break forth which last supposeth that many restraints from this duty are lying-on which must be broken-through before the heart can attain to it Vers. 28. Now we Brethren as Isaac was are the children of promise THe Apostle in the last place applieth this typical history and the scriptural confirmation of the mystery prefigured by it And first by asserting what himself really was and what in charity he yet conceived many of them at least to be he sheweth the only way of attaining the heavenly inheritance as children to be by vertue of the Covenant-promise in resemblance of Isaac who was so begotten ver -23. and tacitly implyeth that it is not attained by vertue of our own natural endeavours or fleshly priviledges whereof the Jewish Synagogue and her followers did boast chap. 6. ver 12 and wherein they were represented by the childe of the bond-woman Ishmael ver 23 Doct. 1. A Minister ought to prosecute general Doctrine so far untill it be brought home to the particular state and case of his hearers by pertinent and close application as that wherein the life and power of preaching doth mainly consist 1 Tim. 5. 20. for Paul resteth not untill he make application of the Doctrine in hand Now we Brethren as Isaac was c. 2. The humours of people are sometimes so ticklish that a Minister hath need to proceed to the work of applying general Truths unto them with that warinesse and circumspection as to point out their duty and what he would have them to be rather by shewing his charitable thoughts of them that they are so already than by any direct up-stirring of them to it for so doth Paul here point at their duty of quiting confidence in the flesh and of betaking themselves to Faith in the Promise by shewing he did in charity judge of them as those who had done so already Now we Brethren are children of the promise 3. That any of Adam's lost seed who are by nature children of wrath do become the children of God and heirs of eternal life is only by vertue of the gracious promises of the Covenant of Grace in so far as first they are begotten into a new and spiritual life not from any principle of natural strength and vigor Rom. 9. 16. but by the force of those Promises enlivened by the Spirit of God 2 Cor. 10. 4. And secondly their right to Heaven ariseth not from any works which they do Tit. 3. 5 but from Faith in the Promise Joh. 3. 16. for in this sense we are called children of the promise Vers. 29. But as then he that was born after the flesh persecuted him that was born after the Spirit even so it is now HE applyeth the present purpose in the second place for consolation to the true members of the Christian Church against those persecutions which they sustained from the false Apostles and such others as adhered to the Jewish Synagogue and to the doctrine of Justification by Works first by shewing that the like persecution did befall Isaac and was prefigured by those bitter mockings which Isaac who was begotten by the power of Gods Spirit according to the tenour of the Promise did suffer from Ishmael who was begotten by the ordinary strength of nature and boasted in his carnal outward priviledges See Gen. 21. 9. As it was then so it is now saith he Doct. 1. It hath been and yet is the ordinary lot of God's Children to suffer hard things from the men of this world the Lord having seen it most fitting that by the crosse they come to their Crown and through many tribulations enter into the Kingdom of Heaven Act. 14. 22. for Paul speaketh of persecutions as a thing common to the Church in all ages But as then even so it is now saith he 2. The sorest persecutions and troubles which the Godly endure do frequently come from those who are otherwise tyed unto them by most strict and nearest relations of kinred
acquaintance or such like This being Satan's aim herein that their sufferings may have so much the more of bitter gall and wormwood in them as they are inflicted by such from whom better things in reason might have been expected Psal. 55. 12 13. for Isaac is persecuted by his brother Ishmael But as then he that was born after the flesh persecuted him who was born after the Spirit 3. Amongst those other persecutions which the Godly must endure the scourge of tongues is one and not the least especially when godlesse men taking occasion from their low condition do mock at their interest in God and labour to shame them from their confidence as if the Promise of God were of none effect for Ishmael's mocking of Isaac being yet a childe spoken of Gen. 21. 9. wherewith was doubtlesse joyned his mocking of the Promise made to Isaac is here called persecution He that was born after the flesh persecuted c. 4. Whatever wicked men may pretend yet the true rise of all their malice and opposition to those who are truly godly is their inward antipathy to the work of Grace in the Godly which they themselves want for so much is hinted at by the description here given of Ishmael the persecuter he was born after the flesh he had no more than what the power of nature did carry him to and of persecuted Isaac he was born after the Spirit or by the power of the Spirit of God wherby he did prefigure those who are truly regenerate which are born not of bloud nor of the will of the flesh nor of the will of man but of God Joh. 1. 13. Doct. 5. This may furnish with no small encouragement and comfort under hardest sufferings that nothing befalleth us but what is common to men and hath been the Churche's ordinary lot in former ages for this is Paul's scope even to comfort Christians under their present sufferings because Isaac did indure persecution as well as they But as then even so it is now saith he Vers. 30. Neverthelesse what saith the Scripture Cast out the bond-woman and her son for the son of the bond-woman shall not be heir with the son of the free-woman HE comforteth them secondly from this That the Jewish Synagogue and those who adhered thereto prefigured by Agar and Ishmael should be cast out of the Church of God from the society of the Saints and from the inheritance of life everlasting according as was shadowed forth by the like sentence of ejection from Abraham's family past upon Hagar and Ishmael at first by Sarab Gen. 21. 10. and authorized afterwards by God Himself Gen. 21. 12. Doct. 1. The Childe of God can have no solid comfort against nor yet be sufficiently guarded from stumbling at the outwardly prosperous state of the wicked or the afflicted state of the godly untill he consider what is God's mind revealed in Scripture either of the one or the other for the Apostle to comfort them against the wicked their prosperity and persecution flowing from it doth lead them to Gods mind in Scripture Neverthelesse saith he what saith the Scripture 2. Though God be slow to anger and is not easily provoked wholly to dissolve and cast off a Church or People who were once named by His Name even when they turn persecuting apostates yet if they be not gained by His long-suffering patience but notwithstanding go on to persecute truth and to maintain their damnable heresies He will quit them at the last by suffering them to make total apostasie from Him for the Jewish Synagogue though persecuting Truth and maintaining Justification by Works and several other Errors was not yet cast off by God but was to be rejected shortly after this as is not obscurely hinted at by the Apostle while he citeth this Scripture leaving the application of it unto themselves Cast out the bond-woman and her son c. 3. As it is no small disadvantage to Truth and to those who do maintain it when their persecuting adversaries do lurk under the mask of God's true Church and are generally taken for such So it is no lesse comfort when God taketh off that mask and maketh it appear unto the world that they are not the Church of God but the Synagogue of Satan for the Apostle's scope is to comfort the Christian Church that the Jewish Synagogue who for the time gave out her self and was generally taken for the true Church and thereby procured no small authority to her erroneous doctrine and way should shortly be cast out and not have so much as the face of a Church What saith the Scripture Cast out the bond-woman 4. There is no Salvation nor any hope of Salvation unto any who are without the true Church for the Jewish Synagogue being once un-churched her children and those who adhered in all things to her were debarred from the heavenly inheritance as Agar and Ishmael once being cast out of Abrahams family Ishmael was thereby debarred from having any part in the promised Land Cast out the bond-woman and her son for the son of the bond-woman shall not be heir c. 5. The Doctrine of Justification by Works when it 's not only doctrinally maintained but also practically walked in doth exclude the maintainer of it from having any part in the Kingdom of Heaven for so much was prefigured by the son of the bond-woman against whom a sentence is passed that he shall not be heir with the son of the free-woman Vers. 31. So then Brethren we are not children of the bond-woman but of the free HE comforteth them thirdly from this That they who for the time were persecuted by the Jewish Synagogue were not children of the bond-woman or members of that company and society which was prefigured by Hagar and so in no hazard from the former terrible sentence but being children of the free-woman or members of that Church which was prefigured by Sarah they had right to the heavenly inheritance whereby as by all which he hath formerly said he doth indirectly exhort those Galatians to quit their present error of seeking after Justification by Works and their tenacious adherance to that ancient Pedagogie of Moses as they would not exclude themselves from the heavenly inheritance Doct. 1. As a Minister must sometimes denounce most terrible judgments against the obstinate and godlesse So he ought most carefully to guard such denunciations as those lest they to whom they do not appertain make application of them and be discouraged by them for Paul doth guard the former denunciation while he saith So then we are not children of the bond-woman 2. The heavie denunciation of fearfull judgments to come upon any are speaking warnings unto us to flee from that way wherein those have walked who are so threatned for having shewn that the bond-woman with her son were to be cast out he inferreth So then we are not children of the bond-woman but of the free which hath the force of an indirect
exhortation to quit all relation unto the bond-woman as they would escape the threatned judgment CHAP. V. IN the first part of this Chapter he exhorteth them to persist in their Christian Liberty from the bondage of the Mosaical Yoke and chiefly that they would not seek after Justification by these Ceremonial Observances In order to which the observation of the Ceremonial Law was mainly urged by the false Apostles Act. 15. 2. Which exhortation he presseth 1. directly because first Christ had purchased that liberty ver 1. Secondly Circumcision did deprive the person circumcised of all benefit by Christ ver 2. Thirdly it engaged him to keep the whole Law and so made his Salvation impossible ver 3. Fourthly seeking after Justification by these Observances was a renouncing of Christ ver 4. Fifthly Paul and other converted Jews sought not to be justified by these but by Faith ver 5. Sixthly the Command enjoyning Circumcision had now ceased ver 6. Next he presseth the exhortation indirectly first by reproving them for their defection ver 7. and by obviating two objections ver 8 9. Secondly by professing his hope of their recovery ver 10. Thirdly by refuting a calumny spread of himself as if he had preached Circumcision ver 11. Fourthly by wishing the prime seducers were cut off ver 12. In the second part of the Chapter he exhorteth them to use their liberty aright for which he giveth two rules 1. They would not give licence to their fleshly corruptions 2. They would serve one another by love ver 13. The latter of which he inforceth Because first love is the compend of all duty ver 14. Secondly dangerous effects would follow upon the want of it ver 15. and prescribeth an help for reducing the first rule in practice to wit walking in the Spirit ver 16 17 18. And having cleared what it is to fulfill the lusts of the flesh v. 19. 20 21. and what to walk in the Spirit from the respective effects of both Flesh and Spirit ver 22 23. he useth one argument against fulfilling the lusts of the flesh because they were engaged to crucifie them ver 24. and another for walking in the Spirit because they all pretended at least to regeneration and the first principles of a spiritual life ver 25. and concludeth with a dehortation from ambition provoking and envying one another ver 26. Vers. 1. STand fast therefore in the liberty wherewith Christ hath made us free and be not intangled again with the yoke of bondage THe Apostle first exhorteth them stedfastly constantly and against all contrary opposition to maintain both in judgment and practice the former doctrine of the Churches freedom especially from the Levitical Ceremonies Secondly he dehorteth them from coming under that intolerable bondage which did attend the making conscience of those ceremonial observances Act. 15. 10. and had some resemblance with that bondage of Idolatry under which they formerly were with relation to which he saith be not again intangled See chap. 4. ver 9. Thirdly he inforceth the exhortation more directly by six arguments The first whereof which is in this verse is Because Christ had purchased this freedom to the Church by His Bloud Doct. 1. Then only is it seasonable to labour upon the affections of an erring people by exhortation and reproof when sufficient pains have been first taken to inform their judgements and by strength of reason to convince them of their error otherwayes exhortations perswasions and reproofs will prove but poor and weak arguments for Paul useth this method here while having formerly gone about by Scripture and Reason to convince them of their Error he doth now exhort them Stand fast therefore c. 2. Every man by nature is a bondslave as being under the bondage of sin Rom. 6. 17 Satan Eph. 1. -2. the curse of the Law Gal. 3. 10. The Jews moreover were under bondage to the Ceremonial Law the observing whereof was a bondage because of the great trouble pain in the flesh and expence which did attend the observation of it and therefore it especially is meaned by the yoke of bondage in this place See Act. 15. 10. for while he saith Christ hath made us free he supposeth a foregoing-bondage 3. Jesus Christ by his obedience and death chap. 4. 4 5. hath purchased freedom and liberty unto His Church a liberty not to do evil Rom. 6. 1. nor from the yoke of new obedience Mat. 11. 29. nor from the crosse Mark 8. -34. nor yet from that due obedience and reverence which inferiours ow to superiours Col. 3. 22. Rom. 13. 1. but from the dominion of sin Rom. 6. 14. the tyranny of Satan 2 Tim. 2. 25 26. the curse Gal. 3. 13. and irritating power of the Law Rom. 7. 5 6. from observing the Ceremonial Law of Moses Col. 2. 14. and much more from subjecting our Consciences to the Rites Doctrines Ceremonies and Laws of men in the matter of Worship Col. 2. 20. for saith he Christ hath made us free 4. The consideration of the worth and price which Christ hath put upon our freedom and liberty in all the fore-mentioned particulars even such as He hath given Himself for the purchase of it ought to indear it unto us so much as that contrary to all opposition and to the utmost of our power and abilities and upon all hazard whatsoever we may with courage and constancy in our places and stations stand to the defence of it for so much doth the Apostle enjoyn saying Stand fast therefore to the liberty and that because Christ hath made us free 5. Though civil liberty and freedom from bodily bondage be so much desired that even before we be called to it we are ready to break all bonds and aspire to be at it Jude ver 8. Yet so ignorant are we of that worth which is in spiritual liberty and freedom from spirituall bondage that hardly can we be excited to seek after it or made to stand to it when it is attained but are in daily hazard to return to the flesh-pots of Egypt preferring our former bondage to our present liberty Hence the Apostle findeth it necessary to inculcate this duty so much of standing to the liberty and of not being intangled again with the yoke of bondage 6. Multiplicity of external Rites and significant Ceremonies in the matter of Worship is not only a burden and yoke to the conscience hard to be born but also an intangling and insnaring yoke especially when folk do place all their religion in these so that when once the conscience hath stooped to take on this yoke hardly can it again be shaken off the truth whereof doth hold in Rites and Ceremonies which are even appointed of God but much more in those which are appointed only by men for the Apostle calleth the Ceremonial Law a yoke and such as would intangle them Be not intangled again with the yoke of bondage he alludeth to oxen whose necks are tyed to
the matter of instances and examples because he cannot neither were it convenient to enumerate all such would be condescended upon as are best known and most commonly practised among those to whom he preacheth for the Apostle giveth such instances of the works of the flesh as for the most part the present defection schism and distemper flowing from thence which was among those Galatians did carry them unto Idolatry heresie variance strife c. and as it seemeth all the rest have been but too commonly practised amongst them as adultery fornication c. 3. Sin hath seated it self not only in the sensual appetite but in the more noble faculties of the soul also namely our understanding and will so that the whole man is corrupted by nature and altogether flesh for the works of the flesh here enumerated are of three sorts according to those three parts of corrupt flesh or nature to wit our reason will and sensual appetite So as some of them are seated in and have their rise from each of those the four first Adultery fornication uncleannesse and wantonnesse and the two last belong to the sensual appetite Idolatry and heresie to blind and corrupt reason Witchcraft hatred variance emulations wrath strife seditions envyings murders belong partly to the depraved will and partly to the sensual appetite 4. Not only are grosly scandalous evils works of the flesh excluding those who are guilty from the Kingdom of Heaven such as Adultery witchcraft c. but also such sins as being seated in the heart do not break forth to the view of the world of which sort are hatred emulations envyings for even they that do such things shall not inherit the Kingdom of God 5. There is no sin so grosse as being against all piety conscience and the very light of nature it self which people have not need to guard against and Ministers to deter them from by the terrible denunciations of God's heavy judgement against those who shall be found guilty of such like And that because the seed of all sin is in every man Rom. 3. 10 c. And there is no sin into which a man given over of God will not fall when he is tempted to it Exod. 10. 27. for the Apostle thinketh it necessary to scar them even from Adultery witchcraft and murder by shewing that they who do such things shall not inherit the Kingdom of God 6. That a Minister may bear down and suppresse sin amongst the people committed to his charge to any purpose it is necessary he inveigh by just and necessary reproof not only against the grosse and external acts of sin and wickednesse but also against the first motions and conception of those sins in the heart and every thing which may prove an occasion of breaking forth in those grosser evils for the Apostle setteth forth the evil not only of Adultery fornication and uncleannesse but also of wantonnesse not only of witchcraft but also of hatred and variance which often prove tentations unto witchcraft and not only of murders but also of wrath envyings emulations strife all which make way for murders 7. Ministers are God's watchmen Ezek. 3. 17. and therefore are bound to give faithfull and timous warning unto every man of his spiritual hazard lest otherwise the bloud of people be required at his hands This made Paul often to forewaâ—â— both presently and in time past that they who do thosâ— things shall not inherit the kingdom of God 8. Though former warnings have not the expected successe yet the Minister of Christ must not faint nor despair as if there were no hope but ought to renew his zeal and reiterate those very same warnings and threatnings as not knowing when the Lord may give the long wished-for blessing 2 Tim. 2. 25. Thus did Paul Of the which I tell you before as I have also told you in time past 9. As life eternal and the state of glory to be enjoyed after this is a Kingdom because there shall be an order betwixt King and subject there the one commanding the other obeying without any hazard of rebellion and faction Mat. 6. -10. There shall be perfect freedom from all oppression and slavery there Eph. 4. -30. Yea every subject shall enjoy a kingdom and wear a crown there Iam. 1. 12. So this Kingdom is given not for our merit or works but by right of sonship and by vertue of our adoption even as the inheritance is conveyed unto the heir for saith the Apostle speaking of Heaven They shall not inherit the Kingdom of God 10. Though there be a mixture of sheep and goats wheat and tares godly and ungodly in the visible Church Mat. 13. 29 30. yet in Heaven there shall be no such mixture no unclean thing shall enter there for they who do such things shall not inherit the Kingdom of God saith Paul Vers. 22. But the fruit of the Spirit is Love joy peace long-suffering gentlenesse goodnesse faith 23. Meeknesse temperance against such there is no Law THe Apostle in like manner for the better understanding and the more easie practising of the remedy prescribed against fleshly lusts ver 16. He giveth a catalogue of some of those gracious vertues and the exercise of them which flow from the Spirit or the root of Grace in the heart And having called the former instances ver 19. only works of the flesh he designeth these by the name of fruits of the Spirit because they are acceptable to God Rom. 12. -1. and profitable to the man himself 1 Tim. 6. 6. as savoury and wholesom fruit which the works of the flesh are not Rom. 6. 21 Next he enumerateth nine of those fruits not as if they were not moe for there are many moe vertues than those as knowledg hope patience 2 Pet. 1. 5 c. but because those are vertues standing almost in direct opposition to the former vices and such as for the exercise thereof he wished chiefly among those Galatians Which are first Love or an holy affection whereby we love God for Himself Mat. 22. 37. and our neighbour in and for God 1 Job 4. 21. Secondly Joy that holy affection of the soul delighting it self and taking pleasure in those things and in that measure which God alloweth Thirdly Peace or that concord and agreement which a reconciled soul hath with God Rom. 5. 1. and which he endeavoureth to have with all men in God Heb. 12. 14. Fourthly Long-suffering whereby we moderate anger do patiently bear and forgive even many injuries Col. 3. -12 13. Fifthly Gentlenesse or kindnesse whereby we labour to be affable and pleasant unto our neighbour and easie to be intreated even when he hath wronged us Rom. 12. 14. Eph. 4. 31. Sixtly Goodnesse a vertue whereby we are inclined to communicate what good is in us for the advantage of our neighbour both in his spiritual 1 Pet. 4. 10. and bodily Gal. 6. 10. estate Seventhly Faith whereby we conceive in this place is
or vexing passions but also desirable lusts 3. There is not any argument more moving or effectually exciting unto the work of mortification with a sincere Christian than that which is taken from his engagement to it by profession and the first beginnings thereof wrought in him already by the Spirit of God for this is the Apostles scope that they would not walk in or fulfill the lusts of the flesh because all of them were engaged by profession to crucifie the flesh and some had actually begun to do so already They that are Christs have crucified the flesh saith he Vers. 25. If we live in the Spirit let us also walk in the Spirit HE inforceth also the remedy prescribed against fleshly lusts ver 16. and cleared ver 22 23. even that they would walk after the Spirit because they who live in the Spirit or are made partakers of that new life of grace in Regeneration Joh. 3. 5 6. according as they all professed themselves to be must of necessity walk in the Spirit by following in their life and conversation the motions and directions of the new-man of grace in the heart The force of which consequence lyeth in this that as the principle of life is within whether flesh or spirit so must the actions fruits and effects flowing from that principle be Doct. 1. The Minister of Jesus Christ is not to bind heavy burdens upon the Lords People without so much as touching them with one of his little fingers himself Mat. 23. 4. but ought to lay the edg of every necessary exhortation unto his own heart with the first and thereby to evidence that as he doth not look on himself as free from the yoke of duty no more than others So he sincerely intendeth by his own practice to hold forth a real copie of that which he presseth upon others 1 Tim. 4. 12. for Paul directeth this exhortation to himself as well as to them If we live in the Spirit let us also walk in the Spirit saith he 2. The Lord's method in bestowing grace upon gracelesse sinners is first to infuse the principles of a new life or gracious habits and powers in the soul and next to actuate these powers making them actually to do those works which are spiritually good Spiritual motion and action presupposeth a principle of a spiritual life as a thing previous unto and different from it for saith he If we live in the Spirit let us also walk in the Spirit 3. To walk in the Spirit or to follow the conduct of God's Spirit and of His gracious work in us is a far other thing than to cast by the rule of the Word and to follow only whatever motions or impressions are set home with any forcible impulse upon our spirits as if those were the motions of the Spirit of God which may haply be motions of our own corrupt flesh or suggestions from Satan 2 Thess. 2. 11. This walking in the Spirit here exhorted unto is walking orderly and by rule even by the rule of God's Word Isa. 8. 20. for so much doth the word in the Original import which signifieth to walk orderly by rule by line by measure as Souldiers do march into the battel Let us walk in the Spirit saith he 4. Though a man cannot passe sentence upon his state before God whether it be good or bad by some moe or fewer particular acts of his life 1 King 8. 46. yet he may and ought to passe sentence upon it according to his way and the ordinary strain of his life and conversation A godlesse conversation argueth a carnal heart destitute of all spiritual life and a pious conversation doth argue a renewed heart and a principle of spiritual life within for so much will the Apostle's reasoning bear If we live in the Spirit let us also walk in the Spirit Vers. 26. Let us not be desirous of vain glory provoking one another envying one another THe Apostle having hitherto prosecuted and inforced the use-making of that first rule given ver 13. for directing them in the right use of Christian liberty returneth now to prosecute the other rule By love serve one another And in this Verse dehorteth them from some vices which do wholly impede this service of love especially from ambition or an itching desire after vain glory estimation and applause which vice is usually attended with other two first provoking of others chiefly inferiors by reproaching and doing of real injuries to them as being nothing in the vain-glorious mans esteem he esteemeth so much of himself Secondly envying of others chiefly superiors and equals in so far as any thing in them doth seem to eclipse that glory and esteem of which the vain-glorious man is so much desirous Doct. 1. Though a man may lawfully carry a due regard unto and have a care of his own good name and estimation among others in its own place Rom. 12. -17. especially that hereby he may be kept in a better capacity to do good unto those with whom he doth converse Mat. 5. 16. Yet desire of applause and approbation from men is sinfull and to be eschewed when we seek after and are satisfied with applause or esteem for those things which are not in us 2 King 10. 16 or which are not worthy of so much esteem as we do seek for Amos 6. 13. or are not praise-worthy at all as not being commended of God Philip. 3. 19. or when we seek after applause from men even for things praise-worthy not in subordination to but equally with or more than the honour of God Mat. 6. 2. or to be approven of Him Joh. 12. 43. for this is the desire of vain glory from which the Apostle dehorteth Let us not be desirous of vain glory saith he 2. How this desire of vain glory impedeth love and peace and how all glory of this kind is but vain or empty glory See Philip. 2. Vers. 3. Doct. 2 3. Doct. 3. This lust and desire of vain glory is so subtil as taking its rise sometimes from those things in us which are good 2 Cor. 12. 7. and so desirable as tending to make others prostrate themselves before the idol of those apprehended or real excellencies in us which we our selves do so much adore that the best of men and those who are endued with excellent graces gifts and priviledges have need to guard and watch lest even they be overtaken with it for therefore as one reason doth Paul include himself in this exhortation Let us not be desirous of vain glory 4. Though it be lawful and praise-worthy to provoke and excite one another to love and good works Heb. 10. 24. chiefly by our good example and forwardnesse in every commanded duty 2 Cor. 9. 2. yet when by doing of real injuries unto others we provoke and excite corruption in them to take some sinfull course for their own ease or redresse 1 Sam. 25. 33 34. we are herein guilty and that not only 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
works of that kind So it is lawfull for Christians to have an eye to this reward as a motive whereby to work up their backward hearts unto a willing complyance with expensive duties of that sort providing first it be not looked at as a thing to be merited by their good works Rom. 6. 23. Nor secondly as the only or chief motive 2 Cor. 5. 14. for the Apostle by this similitude doth minde them of the promised reward as an argument exciting them unto beneficence Whatsoever a man soweth that shall be also reap Vers. 8. For he that soweth to his flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting VVHat the Apostle spoke generally concerning that proportion which shall be betwixt a man's future reward and his present work he doth now following the same metaphor of sowing and reaping make it more clear by distinguishing several sorts of sowers seeds grounds and several sorts of harvests answerable to each of those The plain meaning whereof is 1. That carnal and unregenerate men who take no other care but to spend their wit strength time and particularly their means upon the service of their own fleshly lusts such as are reckoned forth chap. 5. 19 20. they shall at last reap no fruit thereby but corruption that is eternal perdition for corruption is here opposed unto eternal life and this they shall reap from the flesh that is their own inbred corruption which with the sinfull effects thereof is the true seed of death and perdition And secondly that renewed and spirituall men who imploy their whole life study and labour and particularly their worldly substance for advancing the works of the Spirit whether in themselves or others such as are reckoned forth chap. 5. 22. and particularly for upholding the Gospel and a painful Ministry they shall receive the reward of eternal life and this from the Spirit that is the grace of God in them which is the true seed of eternity not by way of merit as destruction and corruption follow upon the flesh but from God's mercy and free gift as the Apostle doth in plain and proper terms put the difference Rom. 6. 23. according to which this metaphorick allegory must be expounded and may not be set in opposition to it Doct. 1. The whole world are comprized in one of two ranks they are either sowing to the flesh living in their unregenerate state and in slavery to their lusts whose end shall be perdition or they are sowing to the Spirit truly regenerate and imploying themselves for the advancing of things spiritual whose end shall be eternal life There is no neutral or midstate for Paul distinguisheth all in these two He that soweth to his flesh and he that soweth to the Spirit 2. It may be frequently observed that they who have not an heart to part with any thing of their temporall goods for God and pious uses but plead present poverty necessity and fear of future want when God doth call them to any thing of that kind are notwithstanding most profuse and lavish in spending their means to make provision for the flesh and to uphold the beastly lusts thereof for he that soweth not to the Spirit soweth to his flesh 3. Though carnal men do think their own way the only wisest while they spend their wit and substance for attaining present profit pleasure and preferment and do judge the way of the Godly but meer folly while they imploy their strength and means for things spiritual and such as God's honour is mainly concerned in and are not attended with an income of worldly advantage but rather of losse and detriment yet the end shall prove that those who thought themselves only wise men and gainers have been but meer fools and greatest losers and that those others whom they looked upon as mad-men and bad managers of their worldly affairs have been the greatest gainers and wisest adventurers for he that soweth to his flesh shall reap corruption but he that soweth to the Spirit shall reap life everlasting 4. The state of the wicked after death is a state of corruption wherein though the substance of their soul and body shall not be annihilated but shall be upheld unto all eternity by the mighty power of God in the midst of unutterable torments Mark 9. 44. yet all their glory pleasure and gain wherein they placed their happinesse and for attaining whereof only they spent their time and strength Psal. 49. 11. shall then be consumed 2 Pet. 3. 10. and they themselves made to languish and pine away under the wrath of an highly provoked and then unreconciliable God 2 Thess. 1. 9. for saith he The wicked shall reap corruption meaning their state after death 5. The state of the Godly after death shall be a state of life the life of Grace being then swallowed up and perfected in the life of Glory which consisteth in perfect freedom from sin and misery Eph. 5. 27. in unconceivable joys Psal. 16. 11. and the full enjoying of God 1 Joh. 3. 2. which happy state of theirs shall be eternal they shall never weary nor yet be deprived of it for saith he the Godly shall reap life everlasting 6. Whatever sin a man committeth it is most properly his own work as flowing from the root of his own corrupt flesh but the good which he doth is not so properly his own as Gods in so far as it floweth from the Spirit of God and habits of Grace which were wrought in him by the self-same Spirit Philip. 2. 13. Col. 3. 10. for speaking of the flesh he setteth it forth by the appropriating Pronoun his He that soweth to his flesh but not so while he speaketh of the Spirit He that soweth to The Spirit not to his spirit Vers. 9. And let us not be weary in well doing for in due season we shall reap if we faint not THe Apostle from what he hath presently spoken of the reward of eternal life attending those who sow in the Spirit inferreth the former exhortation propounded ver 6. and enlargeth it by recommending unto them according to the sense given of the former similitude the study of good works and especially of beneficency in the general under the name of well-doing whereby he meaneth not only the outward work but also the doing of it in a right manner Mat. 6. 1. c. and that they would persevere to the end in that study notwithstanding of all contrary discouragements without base and cowardly ceding unto them and inforceth the exhortation by putting it above all question that they shall gather the fruit which God had promised though not presently yet in the due time that is the time which God doth judge most convenient but withall he addeth a condition of reaping in due time required on their part to wit if they continued constant in well-doing even the same unto which he had exhorted them in the former part
Circumcision upon them as a thing whithout the which they could not be saved whereby they laid upon them a kind of necessity and constrained them to be circumcised and sheweth three principles from which they did herein act two whereof are in this verse first from hypocrisie or a desire to make a fair outward shew of Religion by observing those fleshly and carnal rites such as Circumcifion difference of meats legal purifications and the like injoyned by the ceremonial Law Secondly from pusillanimity or a politick design to eschew persecution from their Country-men the Jews and from the Civil Power at the instigation of the Jews Act. 18. 12 13. for preaching the sincere doctrine of the Gospel concerning Christ crucified which is here called the Crosse of Christ See chap. 5. ver 11. the fury of which persecuters was much abated towards such Christians as did observe the ceremonial Law of Moses the preaching down whereof of any other thing did inrage them most chap. 5. 11. Doct. 1. Though an external profession of Religion Rom. 10. -10. and the practice of such external rites 1 Cor. 11. 24. and other ordinances of divine worship as God hath commanded Col. 3. 16. are to be made conscience of yet when the practice of those external things is opposed to the inward substantial duties of Religion the former being rested upon without the latter Mat. 15. 8. or when the practiser affecteth a vain shew and to be reputed religious because of those things much more than to be religious really and indeed Mat. 6. 16. this is the sin of hypocrisie loathsom both to God and man and that especially when people affect a shew from the practice of those rites which are not commanded of God for this is condemned here in the false Apostles that they desired to seem exceedingly religious and to make a fair outward shew of Religion by observing such carnal rites as God had now abolished under the Gospel As many as make a fair shew in the flesh saith he It is ordinarily observed that the zeal of those who are carried away with the spirit of error themselves and whose great work is to seduce others doth most run out upon the externals of Religion thereby affecting a fair shew and to be reputed as men singular for piety and devotion that so they may deceive the simple who take all for gold that glistreth Rom. 16. -18. So those Apostles desired to make a fair shew in the flesh 3. An erring conscience is of great force and mightily prevalent with erring persons to make them follow the dictates thereof It being usual for such to pretend conscience as a reason why they cannot subject themselves to Truth God in His holy Justice doth give them over to a spirit of delusion 2 Thess. 2. 11. and maketh conscience to be their snare when it imbraceth darknesse for light Isa. 5. 20. and uncessantly vexeth them untill they execute its most unreasonable irreligious unnatural and sometimes most blasphemous commands Joh. 16. 2. Jer. 32. 35. for the false Apostles did constrain them to be circumcised mainly because by teaching the absolute necessity of Circumcision to Salvation Act. 15. 2. they possessed their consciences with that erroneous opinion and their consciences so misled did constrain them to follow its dictates 4. As persecution doth ordinarily follow upon the sincere preaching of the Gospel So when persecution for the Gospel waxeth hot there are usually many found who to decline a suffering lot do tamper with the persecuters of Truth though not by total apostasie from Truth yet by coming a great length in making shipwrack of faith and a good conscience only to gratifie those who persecute the truth and to break the edge of their rage and fury against themselves who notwithstanding will labour to keep up their credit in the Church of God as if they were acted from no such politick design but from a principle of light and conscience for so those false Apostles constrained others to be circumcised pretending conscience for their so doing when their design was only lest they should suffer persecution for the crosse of Christ. 5. Though Hereticks and every one who are carried away with a spirit of error pretend to conscience as that which they desire to follow and dare not contradict in what they hold yet very frequently such especially they who are seducers of others do but make a pretext and shelter of conscience to cover their pride politick designs love to ease in a troublesome time pusillanimity of spirit fear of persecution and a desire of vain glory by which they are acted more than from any principle of conscience for those false Apostles pretended to light and conscience as the rule of what they did Act. 15. 2. and yet they did it only saith Paul lest they should suffer persecution for the crosse of Christ and ver 13. That they may glory in your flesh 6. However they who persecute others for Truth do also pretend to conscience Isa. 66. 5. yet they are often found to be men destitute of conscience and more politick than conscientious even in those things wherein they pretend most to conscience in so far as they do dispense with some professors of Truth if so they come but a little towards them and comply with them in some things only though not in all things as intending hereby to work them up to a greater length in progresse of time for so the persecuting Jews did not molest those Christians who were circumcised though they did otherwise professe faith in the Messiah already come whom the Jews had crucified as is clear from this They constrain you to be circumcised only lest they should suffer persecution for the crosse of Christ. 7. As a desire to eschew a suffering lot and persecution even for Truth by all lawful means is no wayes sinful but commanded Mat. 10. 23. and commendable Prov. 22. 3. So to dispense with the least jot of Truth and to imbrace the smallest of Errors contrary to Truth that hereby the greatest of sufferings might be eschewed is blame-worthy and extreamly sinfull seing the least of sins hath more of evil in it than the greatest of sufferings Those are our affliction but not our sin for the Apostle condemneth his adversaries not that simply they had laboured to eschew persecution but that they constrained others to be circumcised only lest they should suffer persecution for the cross of Christ. Vers. 13. For neither they themselves who are circumcised keep the Law but desire to have you circumcised that they may glory in your flesh THe Apostle first maketh good his former charge against his adversaries to wit That they urged Circumcision not from zeal to the Law of God and from conscience but from a politick base design because they made no conscience to keep the Law themselves that is neither the moral Law which they transgressed daily by their wicked and licentious lives Philip. 3. 18 19. nor
yet the ceremonial Law the keeping whereof they urged so much upon others but did usually and without challenge neglect it among themselves and where they knew none were to publish it abroad Mat. 23. 4. Secondly he mentioneth the third principle from which they were acted in their so vehement urging of Circumcision upon others even their ambition and desire of vain-glory that they might have whereof to glory and boast in the multitude of Proselytes among the Gentiles who received Circumcision in their flesh at their instigation and thereby did evidence that they were converted or rather perverted unto Judaism Doct. 1. As we would not lightly and without evident cause charge any with hypocrisie dissimulation and pretending of zeal for God and respect to conscience when there is no such thing in reality and truth So this is ground sufficient for any to susspect and for those who are otherwise called unto it to affirm That they who give little o 〈…〉 o evidence of zeal to God or respect to conscience in the ordinary strain of their conversation are not acted from zeal and conscience in those particulars wherein they would seem most zealous and conscientious and more especially when Ministers do make bold without challenge to neglect those things the practice whereof they presse most vehemently upon others it cryeth aloud that they are men destitute of conscience and that they speak and preach not because they believe but for other base ends for Paul having charged his adversaries with hypocrisie in their so much urging of Circumcision ver 12 he giveth a reason for his so doing to wit their godlesse conversation and carelesse neglect of those things which they so much pressed upon others For neither they themselves who are circumcised keep the Law 2. The Word of God in the mouthes of His Servants is quick and powerfull and sharper than any two-edged sword so as it entreth in upon a man's very soul and spirit and maketh that difference appear which is betwixt his false though fair pretences and his real though foul intentions the latter whereof lay lurking under the former but this searching Word taketh off the visard and maketh them appear in their foulest colours for the Word of God in Paul's mouth discovereth the secret foul intent even of the very hearts of his adversaries having laid aside their fair pretexts They desire to have you circumcised that they may glory in your flesh saith he 3. Where the spirit of schism and Church-renting hath once possessed a soul it causeth the man in whom it is to refuse no pains trouble or toil for gaining of many followers and to look upon those whom he so gaineth as so many trophees of his victory and speaking proofs of his unparalleled abilities and parts wherewith he is so much taken up himself that he cannot dissemble his earnest desire to have all others taken up with admirationat them also for those schismatick Church-renters chap. 4. ver 17. did desire yea ver 12. constrained men to be circumcised that they might glory in their flesh Vers. 14. But God forbid that I should glory save in the crosse of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world THirdly in the Conclusion the Apostle doth oppose his own truly christian and apostolick conversation and carriage to those sins of hypocrisie carnal policy and vain-glory which he hath shown to be in the false Apostles And first in opposition to their vain-glory mentioned ver -13. he declareth that the matter of his gloriation and boasting was only in the crosse of Christ that is the all sufficient expiatory and satisfactory sacrifice of Christ upon the Crosse with the whole work of our Redemption which is also hereby synecdochically understood and rejecteth all other sorts of boasting as a thing abominable for so much doth his usual expression God forbid import Rom. 3. 4 6 31. and 6. 2. Secondly he sheweth in opposition to their hypocrisie and desire to make a fair shew in the flesh that by Christ or by His Crosse for the article in the Greek language may relate to either the world was crucified to him that is all that is in the world and in so far as it is opposed to the Kingdom of Christ as honour riches pomp pleasure the favour fear wrath praise or dispraise of men all were undervalued and despised by him to wit in comparison of Christ and the excellency and worth of His sufferings Philip. 3. 8. and hereby also he was crucified unto the world that is undervalued and despised by the men of this world for to be crucified in both sentences signifieth the same thing even to be contemptible and undervalued as those were who died by that ignominions and cursed death upon the Crosse Deut. 21. 23. Doct. 1. It is praise-worthy in a Minister and advanceth much the conviction of those whose sins he reproveth when his own carriage is so exemplary as the holding forth of it may point out their duty and wherein they come short of their duty for the Apostle having mentioned the sins of his adversaries ver 12 13. doth here hold forth his own practice wherein as in a glasse they and others might see their duty in opposition to those sins But God forbid saith he that I should glory c. 2. Though the goodnesse or badnesse of men who maintain and labour to propagate opinions are not sufficient arguments to prove either the truth or falshood of what they maintain seing even the Godly may erre and men otherwise carnal may discern what is Truth or Error right or wrong in some particulars better than they 2 Sam. 24. 2 3. yet when Truth is already demonstrated to be Truth and Error to be Error by sound and solid arguments from Scripture and Reason then is it lawfull and opportune to compare the pious conversation of those who are for Truth with the impiety pride and vain-glory of those who are for Error that hereby some taking weight may be added unto those former arguments especially in the minds of those who are prejudged against the Truth for the Apostle in the body of the Epistle having confirmed his own Doctrine and refuted the Error of his adversaries by solid and nervous reasons doth now in the conclusion compare his own life with theirs and opposeth his christian ingenuity and freedom from vain-glory to their hypocrisie basenesse and vanity and this to make his former arguments weigh more with those prejudicate Galatians as appeareth by comparing the two former verses with this and those which follow But God forbid that I should glory c. 3. Though it be lawfull in some cases for men to glory in the good things of God bestowed upon them See ver 4. doct 5. yet it is altogether unlawfull yea no lesse than abominable to glory in any thing so as that we place our confidence in it for making us accepted to and righteous before God but
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
or other they followed the lusts of the flesh Among whom also we all had our conversation in the lusts of the flesh 3. They who in their unconverted estate have led a blamelesse life before the world and therefore have thought their condition abundantly good Philip. 3. 7 will when converting grace cometh see themselves to have been as vile and wretched as any They will not only see that nothing they did was truly good and acceptable to God as not being done in saith Heb. 11. 6 but also that the root of all sin was in them budding out without any check or restraint except from respect to self-interest credit pleasure or advantage Mat. 14. 5. and that the more blamelesse they were before the world spiritual pride did abound the more Philip. 〈◊〉 7 and so were more loathsom to God Iam. 4. 6. for Paul whose life even in his unrenewed estate was blamelesse Philip. 3. -6. being now converted affirmeth of himself as well as of others Among whom also we all in time past bad our conversation in the lusts of the flesh 4. As the unregenerate man is powerfully tempted by Satan and strongly encouraged by the common custome and example of others to sin against the Lord So there is a corrupt nature within him which maketh him readily entertain those external incitements yea and which would make him do mischief though there were not a devil to tempt nor any evil example to be followed and therefore none of those allurements and temptations to sin from without though never so strong doth excuse the sinner seing they are no more ready to tempt than corrupt nature in him is willing to be tempted for the Apostle having spoken of two guides of a natural man's sinfull course which are without him the custom of the world and Satan's suggestions ver 2. he addeth here a third which is within him and as forward as any of the former We saith he had our conversation in the lusts of the flesh 5. The whole man both soul and body is infected with sin by nature so that not only the sensual part but even his will and understanding are corrupted by it there being not only ignorance but also mistakes of God and good in the understanding 1 Cor. 1. 23. a crooked perversnesse and aversnesse from that which is spiritually good in the will Rom. 8. 7. for Paul reckoneth even the mind to wit as it is corrupted to be a part of flesh fulfilling the desires of the flesh and of the mind 6. There are several degrees of sin whereof as the latter doth carry sin a step further on towards the height than the former so the former maketh way for the latter for first there is flesh or the very inbred corruption of our natures Secondly Lusts of the flesh these are the first motions of inbred corruption towards unlawfull objects and such as go before deliberation and advice and are forbidden in so far as they relate to our neighbour in the tenth Command Thirdly the desires or wills of the flesh which are somewhat more even the hearts through-consent to the sinfull motion and a fixed resolution to act it after deliberation and advice and is that kind of lust spoken-of Matth. 5. 28. And lastly the fulfilling those wills and desires of the flesh that is the actual committing of sin so resolved upon 7. Every unregenerate man come to age and discretion is a slave to sin in all the fore-mentioned degrees for Paul affirmeth here of himself the Jews and Gentiles before conversion that not only flesh was in them which did lust after unlawfull objects but that those lusts did come the length of fixed resolutions and desires yea and that they did fulfill and accomplish them for though civilians do not fulfill the lusts of the fleshly appetite yet they fulfill the desires of the mind by their pride vanity of spirit self-seeking and such like We all had our conversation in the lusts of the flesh fulfilling the desires of the flesh and of the mind 8. As all men are guilty of original sin by nature and from the first moment of their conception Psal. 51. 5. and therefore in the course of divine justice liable to the stroke of God's vindictive wrath and anger and this by nature also So the misery of unregenerate men is never sufficiently seen untill it be traced up to this bitter root and fountain even the sin and misery wherein they were born for his saying they were children of wrath by nature implyeth they were also sinners by nature seing wrath doth alwayes follow upon sin and this he reserveth last as that which was the root fountain and head-stone of all their misery And were by nature the children of wrath 9. Though those who are borne within the visible Church have a right to Church-priviledges even from their birth and by nature which others have not See Gal. 2. Ver. 15. Doct. 1. yet all men whether born within or without the Church are alike by nature as to the point of original sin inherent in all and the desert of God's wrath following upon that sin which wrath is due to all for saith he speaking of the Jews We were by nature the children of wrath even as others by which others he meaneth the unchurched Gentiles Vers. 4. But God who is rich in mercy for His great love wherewith He loved us 5. Even when we were dead in sins hath quickned us together with Christ by grace ye are saved THe Apostle having already set forth that miserable state wherein both Jew and Gentile were by nature and before conversion he doth in the second place hold forth their delivery from that wofull state and that in such a lively ravishing and comprehensive strain of speech as might not only inform their judgments but also work upon their affections to imbrace and adhere unto those truths which he here delivereth according to his intended scope And first ver 4. he declareth God to have been the prime author and efficient cause of their delivery whom he calleth rich in mercy to shew that He was acted herein not from their worth but His own abundant mercy which attribute of mercy doth speak His favour and good-will with relation to His Peoples miserie And withall he sheweth that it was only His great and ancient love towards them which set His mercy on work in order to their delivery Next vers 5. having resumed what he spoke of their miserable case ver 1. but so as he applyeth what was there spoken of the Gentiles only unto himself and the other Jews according to what was held forth ver 3. he propoundeth the first branch of their delivery to wit God's quickning of them together with Christ whereby is meaned the Lord's work of regeneration and bestowing upon them a spiritual life of grace in opposition to that spiritual death formerly spoken of together with all those benefits which accompany and flow from regeneration in this
the rule of good works in His Word Psal. 119. 9. and by examples also which make the rule more easie to be followed Heb. 12. 1. He reneweth their wills and furnisheth them with inward power and ability to do these works Ezek. 36. 27. and exciteth and actuateth that power by His renewed influence thereby making it to work Philip. 2. 13. In all which respects good works may be said to be prepared by God as the word rendred fore-ordained may also read which God hath fore-ordained or prepared that we should walk in them Vers. 11. Wherefore remember that ye being in time passed Gentiles in the flesh who are called uncircumcision by that which is called the circumcision in the flesh made by hands HEre beginneth the second part of the Chapter where the Apostle for the further establishment of those Ephesians in the Doctrine of salvation through free grace in Christ doth more largely insist upon the former purpose contained in the first part of the Chapter with a more particular application of it to the Ephesians and in them to all the Gentiles And first by exhorting them to remember their former misery while they were in Gentilisme he giveth in this and the following verse a most lively description of their then miserable state as first that they were in the flesh that is the flesh of their foreskine not being cut off by circumcision they were not only destituted of that ordinance but also of all other soul-saving ordinances of Gods Worship unto the enjoying whereof circumcision gave a right and entrance Exod. 12. 44. Secondly This their miserable estate was matter also of their reproach the Jews making their want of Circumcision a continuall upcast unto them which he hinteth at by shewing that the carnall Jews who were only circumcised in the flesh by the hands of men but not in their hearts by the Spirit of God did not cease to reproach the converted Christian Gentiles with uncircumcision even at that present time when circumcision and the rest of those Leviticall ordinances were now abrogated Doct. 1. Even Believers having attained to the sense of Gods mercy in Christ are very prone to forget that wo and misery which they were under before their delivery from it for the watchword here given to those Ephesians supposeth so much Wherefore remember saith he 2. Those who are converted ought frequently to remember and call to mind their sin and misery under which they were before God shew them mercy though not to take pleasure in the remembrance of it Ezek. 23. 19. 21. nor to despair of or question Gods mercy in order to their delivery from it Isa. 1. 18. yet that hereby they may be provoked to pity towards others who are yet in that state Tit. 3. 2 3. to greater fruitfulnesse in good works for the time to come Rom. 6. 19. and to magnifie the riches of Gods mercy in their delivery from that wofull state 1 Tim. 1. 13. 14. and that they may be kept humble under their present enjoyments Ezek. 20. 43. for therefore doth the Apostle exhort those Ephesians to remember their former sin and misery Wherefore remember saith he that in times past ye were 3. Christians in order to the more effectual bringing about of the forementioned ends ought not only remember that sin and misery which was common unto them with others but also and chiefly would search out and call to mind wherein their sin and misery did exceed the sin and misery of others for Paul biddeth them here remember that misery which in a great part was peculiar unto themselves as Gentiles and which they had more than the Jews Wherefore remember that ye being in time past Gentiles in the flesh 4. The consideration of Gods rich grace through Jesus Christ whereby alone He carrieth on the salvation of lost sinners in all its steps may be a great encouragement and a strong argument to inforce this duty of searching out and calling to mind our matchlesse sin and misery and that because this rich grace hath not only a remedy for all our sin and misery in it Rom. 5. 20. but also it is most perceived and felt in its sweet and lively effects when the soul is most affected with the sense of its own vilenesse Luk. 15. 21 22. for the Apostle having spoken of Gods rich grace whereby we are saved through faith in Christ he inferreth as a conclusion thence Wherefore remember that ye being in time past Gentiles in the flesh 5. Though it is now under the New Testament no more but much lesse miserable to be born a Gentile than to be born a Jew Rom. 11. 20. Yet to have been born a Gentile and not of Abrahams race was once to wit before Christ came in the flesh a sad and miserable lot for when he is calling to mind their former misery he biddeth them remember that they were in time past Gentiles 6. Those who are born without the bounds of the Church and live not under the drop of divine Ordinances are in a poor and wofull case as being not only under wrath and destitute of any actuall interest in the blessing which piece of misery is common to them with all the unregenerate whether within or without the visible Church See ver -2. but destitute also of all those means whereby the blessing useth to be conveyed Rom. 10. 14 15. so that their salvation is not in an ordinary way possible for while he is calling to mind their former misery he biddeth them remember they were Gentiles in the flesh that is destitute of Circumcision the leading ordinance and consequently destitute of all Ordinances having no part nor communion with Gods Church neither outwardly nor spiritually as he explaineth himself ver 12. 7. As the contemning even of outward Ordinances is no small sin before God 1 Sam. 2. 17. with 24. So it is matter of just shame and reproach before men which did hold especially in the contempt of Circumcision under the Old Testament it being then a seal of the Covenant Gen. 17. 10. the outward badge of the Lords people Gen. 17. 14. and a leading Ordinance giving right and entrance to the enjoyment of all other Ordinances Exod. 12. 44. and it doth no lesse hold in Baptism under the New Testament seing the Sacraments of the New Testament are of as much worth as the Sacraments of the Old and Baptism serveth for the same ends now which are presently mentioned to have been the uses for which Circumcision did serve then for although Paul doth only mention expresly that uncircumcision was unjustly cast up to the Christian Gentiles by the carnall and hypocriticall Jews in the present time wherein he wrote yet hereby he would have them to remember how this was matter of just reproach and upcast unto them even from the godly Jews in former times when Circumcision stood in force and that this disgrace and reproach was a part of their former misery See 1
called Ministers by God to hold forth unto the Lords People than the doctrine of Salvation through free grace the greatest of all trusts So whatever is committed or given by God unto them is not for themselves alone but for the good of those also unto whom they are sent and therefore God doth usually deal the better with Ministers for the Peoples sake for the relative which doth relate to the antecedent grace and Paul saith This grace or the doctrine of the Gospel is given me to you-ward Vers. 3. How that by revelation he made known unto me the mysterie as I wrote afore in few words 4 Whereby when ye read ye may understand my knowledge in the mysterie of Christ. THe Apostle being in the second branch of the first part of the Chapter to ver 13. more largely to illustrate what he did but briefly assert ver 2. to wit that the Apostolick office of dispensing the Gospel to the Gentiles was committed unto him doth first shew to ver 7. that he was sufficiently furnished by God with knowledge and insight in the Doctrine of the Gospel concredited to him And in those two verses he declareth not only the nature of this Doctrine that it is a mysterie or sacred secret but also that it was made known unto him by God together with the manner how he came to the knowledge of it to wit by extraordinary revelation from God and not by ordinary means as is more clearly expressed Gal. 1. 12. and for proof of his knowledge and insight in this mysterie he referreth them to what he hath written succinctly of it in the two former Chapters in which he hath by a most divine and ravishing strain set forth the grounds causes and means of salvation and made application of all both to Jew and Gentile which is the very comprehensive sum of this mysterie ver 3. from which two preceeding Chapters being diligently perpended and read by them he doubteth not but they should find he had not arrogantly and without ground ascribed to himself a great measure of knowledge and insight in that mysterie which he calleth the mysterie of Christ because Christ is the chief subject of the Gospel 1 Cor. 2. 2. and the very mysterie of that mysterie 1 Tim. 3. 16. This is contained ver 4. From ver 3. Learn 1. Whoever are called by God to undergo any office in His house they are in somemeasure greater or lesser competently furnished and fitted by Him for that imployment And therfore giftlesse Ministers were never sent by God for Paul having shown that the Apostolick Office was committed unto him by God ver 2. he now declareth how God had furnished him for it How that by revelation He made known unto me the mysterie 2. That the Gospel is a mysterie and in what respects it is so see chap. 1. ver 9. doct 1. He made known unto me the mysterie 3. The Lord doth usually manifest Himself more or lesse unto His Servants according to the nature weight and difficulty of those imployments unto which He doth call them for He maketh Himself manifest to Paul by extraordinary revelation because he was to serve Him in an extraordidary embassage as an Apostle How that by revelation He made known unto me 4. As Christ's Ministers may sometimes in sobriety speak to the commendation of their own knowledge and of their other ministerial abilities to wit when they are necessitated to assert and avow their calling from God So it is most safe to speak no further to that purpose than they have formerly given some proof of in discharge of their calling to which they may appeal as an undeniable confirmation of what they affirm lest otherwise their bare assertion be taken for vain vaunting and arrogant boasting for Paul being called to speak of his own knowledge and abilities as an evidence of his calling from God referreth them to that proof which he had given thereof in his former writings while he saith As I wrote afore in few words 5. The Doctrine of salvation revealed unto and Preached by the Apostles is contained in their writings and therefore there is no necessity of unwritten traditions for the Apostle proving that this mysterie was revealed to him he doth not refer them to what he had preached unto them for the space of two years Acts 19. 10. but to his writings which had been no adequate proof except he had written the sum of all which was revealed unto him at least of so much as was necessary for them to know As I wrote afore in few words 6. The Spirit of God speaking in Scripture hath comprised large and comprehensive purpose even the whole plot of mans salvation and the sum of mans duty in a small bulk and few words as knowing that reading much would be but wearisomenesse to the flesh Eccles. 12. -12. and intending that the gift of interpretation and exponing Scripture should have place in the Church 1 Corinth 12. 8. for Paul the pen-man of the Spirit of God giveth a comprehensive sum of the whole Gospel in the two first Chapters with relation to which he saith here I wrote afore in few words From ver 4. Learn 1. The brevity of Scripture and comprehensive largenesse of the purpose contained in it do not occasion any such obscurity in Scripture but by diligent reading the mind of God therein may be found out and understood for notwithstanding Paul hath shown he had comprehended that whole mysterie in few words yet saith he Whereby when you read ye may understand 2. The Word of God therefore ought to be frequently read and diligently perused by all the Lords people this being one mean and second to none except publick preaching Rom. 10. 14 15. which the Lord doth blesse as for other ends So for attaining to know and understand the purpose and subject-matter contained in the Word for Paul supponeth it was their duty to read what he had written and sheweth by reading they should understand his knowledge in the mysterie 3. Even private Christians through diligent reading of Scripture may attain to such a measure of knowledge and understanding as may enable them to judge of the abilities gifts and doctrine of Ministers for Paul speaking even to private Christians amongst those Ephesians saith Wherby when ye read ye may understand my knowledge in the mysterie of Christ. 4. Though private Christians are not to sist themselves as publick judges of the doctrine of Ministers 1 Cor. 14. 32. neither should they delight much in venting their private judgement especially their carping censures Iam. 1. 19 yet they are not as stupid blocks without triall and examination to receive what-ever the Minister saith but ought to passe a private judgment of discretion upon what they hear whether it be truth or error right or wrong in so far at least as may regulate their own practice in choosing or refusing what they hear 1 Thess. 5. 21. for Paul alloweth unto those Ephesians
the exercise of meeknesse and long-suffering those only being able to moderate anger and to restrain the inundations of their impetuous passions when stirred and provoked by real injuries who being conscious of their own infirmities do judge but meanly of themselves and therefore not too good to have by the Lords wise and gracious dispensation a suffering lot from the wicked and injurious carriage of others 2 Sam. 16. 10. for he presseth humility in the first place as the foundation of and enterance unto all the rest With all lowlinesse and meeknesse with long-suffering 4. There is an all-nesse or universality which ought to be in the grace of lowlinesse first with respect to the subject it ought to extend it self to the whole man as being seated in the heart Philip. 2. 3 and kything in the outward carriage Luk. 14. 8. Secondly with respect to all objects There must be humility towards God Acts 20. 19. and humility also towards men Philip. 2. 3. and towards all sorts of men not only superiours Levit. 19. 32 but inferiours also Job 31. 13. Thirdly with respect to the grace it self as being without any mixture of the contrary vice so far as is possible Psal. 131. 1 2. and daily growing up towards perfection 2 Corinth 7. 1. Fourthly with respect to all cases so as it be exercised in prosperity Ezek. 16. 49. as well as adversity for saith he with all lowlinesse which note of universality is oft made use of by the Apostle when he would expresse a great measure and degree of any gift or grace See 1 Cor. 1. 5. Philip. 1. -9. Doct. 5. Meeknesse and long-suffering as they differ but little in substance and are commendable graces in themselves so they are notable means and helps to fit men for the duty of mutuall forbearance in order to unity in so far as they do render him who is endued with them gentle affable and easie to be conversed with and do moderate anger which is ready to blow the bellows of contention and to stir up strife Prov. 15. 18. for he exhorteth unto meéknesse and long-suffering in order to forbearance and unity With meeknesse long-suffering forbearing one another endeavouring to keep unity 6. The best of men have their own infirmities mistakes and failings mutually justling and rubbing upon each other whereby they prove often unpleasant and burdensome one to another for this is supposed while they are commanded to forbear one another 7. It is the duty of Christians mutually to tolerate and forbear one another even when there are real grounds of displeasure for hereby a man overcometh himself and his own corrupt nature which thirsteth after revenge Prov. 16. 32. hereby he overcometh and shameth his party who did him wrong 1 Sam. 24. 17. and keepeth Gods way in overcoming of him Rom. 12. 17 21. and hereby a man also in some comfortable measure doth entertain peace with others which otherwise upon every occasion would blow up and evanish for he enjoyneth this mutuall forbearance as a remedy against the clashing of mutuall infirmities and for entertaining of unity and peace forbearing one another endeavouring to keep the unity of the Spirit 8. This duty of forbearance is to be exercised to the person of our brother rather than his faults we are so to bear with his person as to endeavour the bearing down of his sin by admonition 2 Thess. 3. 15. reproof Levit. 19. 17. or correction Prov. 13. 24. as we have otherwise accesse and yet we are so to meddle with his faults as in the mean time we may give due respect to his person not irritating or provoking his corruptions while we intend to cure them for saith he forbearing one another which relateth to persons rather than to faults 9. This duty of forbearance ought to be mutuall and cannot in reason be expected by any from others to themselves who are not ready themselves to repay it unto others seing there is no man who wanteth his own infirmities which call for forbearance Iam. 3. 2. and that every man is obliged to do as he would be done to by others Matth. 7. 12. for saith he forbearing one another 10. Love to our neighbour whereby our heart and inmost affections are inclined and disposed towards him for his good as they ought as it is the great root and fountain of all duties towards others without which they are but counterfeit shadows and not real and sincere 1 Cor. 13. 3. So it doth in a speciall manner dispose and fit us for this duty of mutuall forbearance love covereth a multitude of sins 1 Pet. 4. 8. and maketh us bear with many things in the person loved 1 Cor. 13. 4 7. which otherwise flesh and bloud would not digest 2 Cor. 12. 15. for he holdeth out love as the fountain of all the rest and especially of mutuall forbearance With all lowlinesse forbearing one another in love 11. Whence it followeth that this duty of mutuall forbearance ought to flow from a principle of love and therefore though we forbear from necessity because we dare not do otherwise or from policie untill we get opportunity to right our selves or from respect to our own ease only lest by resenting injuries and miscarriages we create trouble to ourselves or if we tolerate connive at and foster the sins of others under a pretence of forbearing them which is inconsistent with love to them Lev. 19. 17. In all those cases our forbearance is not acceptable service to God nor yet in any case but when it is performed in love and from a principle thereof for the forbearance he enjoyneth is forbearing one another in love Vers. 3. Endeavouring to keep the unity of the Spirit in the bond of peace HE doth now fall upon the main scope of this first part of the Chapter exhorting them by all possible endeavours to keep the union of all the members of the Church being united together by the holy Ghost even in heart and especially in things spiritual all which are implyed in this unity of the spirit and that in order to this unity they would be of a peaceable disposition and deportment to wit so as not to make unnecessary ruptures and breaches upon every difference whereby they should be firmly knit together as the members of one body by its several ligaments and sinnews Doct. 〈◊〉 As there are several sorts of union in the Church and more particularly besides that union which is amongst the members of the invisible Church the bond whereof is the saving graces of Gods Spirit all of them being united to Christ the head by faith Eph. 3. 17. and one to another by love Col. 3. 14. There is an union also of the visible Church and the members thereof amongst themselves and this is twofold the one necessary to the being of a Church and being of a Church-member so that a Church cannot be a Church nor a man a member of the visible Church without it the ty of
which union is Gods Covenant with the visible Church and the Churches professed imbracing and laying hold upon that Covenant when offered in the Gospel Psal. 50. 5. the other necessary to the welbeing of the Church which is entertained by unity in judgement 1 Cor. 1. 10. in heart and affection Act. 4. 32. by concurrance in purposes and actings Philip. 1. -27. So all those sorts of union and union in all those respects is to be sought after and entertained in the Church for the Apostle speaketh indefinitly Endeavouring to keep the union of the Spirit 2. The union which God requireth among His People is not an union in sin or error Isa. 8. 12. nor yet a civil union only in things worldly upon politick and civil interests Act. 12. 20. nor yet a meer outside agreement or living together only Psal. 55. 21. but an union in heart and spirit in things spiritual and such an union whereof the Spirit of God is author for therefore is it called the unity of the Spirit Endeavouring to keep the unity of the Spirit 3. The study of keeping peace and unity in the Church is a most necessary duty as being one prime instance of walking worthy of our vocation spoken of ver 1. and yet such is the restlesnesse of some and the prevalency of pride passion love to self-interest and such like dividing lusts in others that it is a duty most difficile to be practised as being the result of all those graces mentioned ver 2. and not attainable even by those who are endued with those graces except they apply themselves wholly to it and use the utmost of their serious endeavours for that end as is clear from the connexion of this verse with the two preceeding and from the word in the original rendered endeavouring implying study diligence and solicitude 4. Neither fair pretences for peace and union in the Church not seconded but rather contradicted by practice nor yet some carelesse endeavours which are easily broken by appearing difficulties are that which God will accept of at our hands as the duty required for preserving unity in the Church where it is or for restoring unity where it is already lost there is no lesse called-for than the utmost of our serious endeavours for that end so as we not only carefully eschew what may on our part give cause of renting 1 Cor. 8. 13. but also that we be not easily provoked when a cause of renting is given by others 1 Cor. 13. 5. and that when a rent is made we spare no pains nor stand upon any thing which properly is our own for having it removed Gen. 13. 8 9. and that we do not-weary of those endeavours under small appearances of present successe 2 Cor. 12. 15. for he biddeth them seriously endeavour to keep the unity of the Spirit 5. So many are the temptations arising from the corruptions of those among whom we live to make us neglect this duty of keeping the union of the Spirit that except we be of such peaceable dispositions as to digest many things one in another which otherwise our corruptions would make much stir about we cannot choose but fall at ods rent assunder as so many disjoynted legs and arms and upon every occasion involve our selves and the Church of Christ in several sad and dangerous broils and ruptures for he calleth peace that is a peaceable disposition kything in all our deportment the bond or ligament whereby the members of the Church are knit together in the bond of peace saith he 6. Whatever differences may fall out among the members of the Church in the matter of opinion and judgment yet they are not presently to break the bond of peaceable walking one with another by counteractings and factious sidings but ought to study unanimous and joynt practice in those things wherein there is agreement and where this peaceable deportment flowing from a peaceable frame of spirit is it tendeth much to preserve what remaineth of this spiritual unity and to regain what is already lost for peace with man which is the peace here spoken of doth especially consist in our harmonious walking together flowing from a peaceable frame of spirit and is here enjoyned as a special mean for keeping the unity of the Spirit even in the bond of peace Vers. 4. There is but one body and one Spirit even as ye are called in one hope of your calling HE doth now inforce the former exhortation to unity and peace first from an argument taken from those many things which are one and the same in the Church and all the true members thereof and for this end doth reckon forth seven unities which may be looked upon as so many bonds and tyes of the essential unity especially of the invisible Church and as so many arguments also that therefore all professing Christ should not only labour to be one in all those as they would evidence themselves to be sincere Believers and members of that blessed society but also improve their unity in these for keeping unity and peace in lesser differences There are three of these unities which are so many bonds and arguments in this verse The first is that the whole Church is but one body to wit the invisible Church of real Believers is one mystical body knit by faith to Christ their head Eph. 3. 17. and by the bond of love among themselves Joh. 13. 35. And the visible Church is one politick body 1 Cor. 12. 27. conjoyned with Christ their head and among themselves by external covenanting Psal. 50. 5. and their serious professing of saving truths Act. 8. 12 13 with 23. and this body is but one the invisible Church without all doubt is so and the Catholick visible Church made up of all Christians and true Churches in the world is also one because they have the same King Laws Word Sacraments of admission and nutrition which they visibly subject themselves to and receive and have a grant of the same common priviledges from God in the Gospel and therefore they are all one visible Church 2. There is but one Spirit to wit the third Person in the blessed Trinity who residing in Christ the head Isa. 61. 1. and in all the members Rom. 8. -9. as the soul in the natural body doth by His gifts and graces animate move and govern the Church the body presently spoken of 3. As the Church is one in these two so their hope following upon effectuall calling is also one Where by hope is not so much meaned the grace of hope as the object of that grace or good things hoped for as Col. 1. 5 especially heaven and glory the common inheritance of the Saints Col. 1. 12. which they get not in hand but only do possesse it in hope Rom. 8. 24 25. And this hope is said to be one to wit for kind and substance though there will be different degrees in glory Dan. 12. 2 3. Doct. 1. That the whole Church
and all the members thereof are but one body is a strong argument inforcing the duty of keeping peace and unity it being no lesse absurd and prodigious for Christians to bite and devour one another than if the members of one and the self-same natural body should rise up against tear and destroy one another for he inforceth the study of unity from this That there is one body 2. That any be a member of this one body it is necessary he have the Spirit of God residing in him whereby he may be quickened and acted either by the saving operations of that one Spirit otherwise he cannot be a member of the invisible body Rom. 8. 9 10. Or by His common gifts and operations otherwise a man come to age and understanding cannot be a member no not of the visible body 1 Cor. 12. â—1 for he maketh this one body and one Spirit of equal extent There is one body and one Spirit 3. That the whole Church and all the members thereof are animated and acted by one and the self-same Spirit of God is a strong motive to incite to the study of peace and unity seing divid lusts and practices are among those sins which grieve the Spirit See ver 30. 31. and that the difference of gifts and graces wrought in us by that one Spirit are given of purpose to make each member either usefull to another by that wherein it excelleth or indigent of the help of others in that wherein it cometh short and so to have the same care one of another 1 Cor. 12. from vers 14. to the end for he presseth unity from this that there is one Spirit 4. As an external call by the ministery of the Word and professed obedience thereto is sufficient to make a man a member of the visible body and to partake of the common operations of the Spirit So that any be of this mysticall invisible body and quickened and acted by the saving operations of this one Spirit it is necessary they be effectually called and actually translated out of their natural state to the state of grace for he maketh their being of this one body and having this one Spirit to be necessarily joyned with their calling to wit their being of the visible body and having the common operations of the Spirit with the external calling and their being of the invisible body and having the saving operations of the Spirit with the inward and effectuall calling Even as ye are called 5. Though effectual calling be a work of Gods Spirit there being none who comes to Christ except the Father draw him Joh. 6. 44. yet none is compleatly called untill he yeeld obedience to Gods call and being wrought upon by God doth actually work and concur with God for that end for what he called chap. 1. ver 18. Gods calling is here expressed to be their calling because then only are we called when we obey the call of God In one hope of your calling saith he 6. As those who are yet in nature not effectually called are in a hopelesse state having no right to heaven and happinesse and consequently no ground to hope for it how big soever they be otherwayes in their vain and groundlesse hopes Deut. 29. 19 20. So effectual calling doth open to the person'called a large door of well-grounded hope that whatever be his misery here yet he shall be perfectly blessed in the full enjoying of God for evermore hereafter for the called man only hath right to those rich promises 2 Pet. 1. 3 4. and God by calling him doth engage Himself to perform all that is promised to the called man according to his hope 1 Thess. 5. 23. with 24. for therefore are those glorious things hoped-for called the hope of our calling 7. The consideration of this that called Saints are all of them aiming at one and the self-same prize of their high calling and shall live together in glory should be a strong argument to make them live in peace and concord while they are here Their joynt aiming at one mark should make them of one mind and heart especially seing there is that in glory which will suffice all and their seeking of one thing needeth be no occasion of strife and emulation but rather of unity in heart mind and affection for why should they strive together who not only are brethren Gen. 13. 8. but also are heirs together of the grace of life 1 Pet. 3. 7. yea heirs with Christ Rom. 8. 17. and shall one day reign together in glory for he presseth their keeping unity from this that they were effectually called and heaven and glory hoped-for would suffice all and be enjoyed by all Even as ye are called in one hope of your calling Vers. 5. One Lord one faith one baptism IN this verse are other three of these unities which are also so many bonds of and incitements to that unity exhorted unto ver 3. First there is but one Lord which title though it belong to all the three Persons in the blessed Trinity by right of creation and accordingly is given to God under the name of Master Mal. 1. 6. yet seing the unity of the Spirit is spoken to ver 4. and of God the Father ver 6. therefore it ought in this place to be astricted to Christ the second Person to whom it is in a peculiar manner due by right of Redemption in so far as He hath redeemed the Elect from their naturall slavery and bondage under sin Satan and Gods wrath to be a peculiar people unto Himself 1 Pet. 1. 18 19. and hereby hath purchased a right to rule over them as Mediator Lord-depute and Administrator under the Father Philip. 2. 9 10 11. And He is said to be but one Lord there being none to whom either as partner or substitute He will communicate this His glory of dominion and lordship over His Church either in whole or in part 1 Pet. 5. 3. Secondly there is but one faith where by faith may be meaned the grace of faith for that is also one in respect of the author God Col. 2. 12. of the object which it apprehendeth the whole Word of God Act. 24. 14. and especially Christ and the promises Philip. 3. 9 Yet by faith is mainly here meaned the Doctrine of faith proponed by God to be believed as Gal. 1. 23. and this Doctrine is but one because though in the severall ages of the Church it was proponed diverse wayes and with considerable variation in some weighty circumstances Eph. 2. 14 15. yet in substance it hath been is and ever shall be the same Act. 15. 11. Heb. 13. 8. and from Christs coming in the flesh even to the end of the world it is to remain the same both for substance and circumstance Heb. 12. 27 28. and though there be different opinions in the Church about divine Truths revealed in the Scripture which occasioneth different faiths See ver 13. Yet there is only this one
that which is good 5. It is the duty not only of Ministers but of private Christians also keeping themselves within the bounds of their calling Heb. 5. 4. to endeavour the edification of those with whom they converse while they labour either to beget or carry on the work of grace in them and this not only by their good example but by their edifying discourse and communication for he speaketh to all indifferently while he saith Let no communication come out of your mouth but that which is good to the use of edifying 5. We are not left to run at random in our ordinary discourses as if we might speak what we please providing we speak not evil but are tied only to speak edifying purpose and this at all times and with all persons Col. 4. 6. whether we be speaking of things religious or which appertain to our particular calling or recreations for as it is lawfull and necessary for Christians sometimes to speak of those things so there is such a way to speak of them as the hearers may be bettered by our speech But that which is good to the use of edifying 6. As godly discourse and conference ought to be heard and entertained by those who are present So although the Word preached be the ordinary mean of converting sinners Rom. 10. 14 15. yet the Lord is sometimes pleased to blesse the familiar and secret discourses of private Christians being spoken with grace and seasoned with the salt of divine wisdom by making them a mean of conveying grace unto others even to some whom no publick preaching of the Word could ever move or work upon 1 Pet. 3. 1. for the end of speaking good to the use of edifying here proponed is attainable else it had been no strong motive to the duty That it may minister grace unto the hearers Vers. 30. And grieve not the holy Spirit of God whereby ye are sealed unto the day of redemption HE doth here inforce the former disswasive by a strong reason set down in form of precept the force whereof is first propounded that by their obscene unprofitable and unedifying discourse they would grieve the holy Spirit of God who is called holy because He is holy in Himself Isa. 6. 3. and the cause of all holinesse in us Rom. 15. 16. And we are are said to grieve Him not as if He who is God could be grieved properly for the passions of grief anger sorrow c. as implying some defect or imperfection are not in God Numb 23. 19. But improperly and in so far as we do that which in it self is apt to grieve Him if He were capable of grief Rom. 14. -15. and which provoketh the Spirit of God to do that which grieved persons do even to withdraw from the soul to shew His dislike and to return grief for grief This reason is next inforced from one work of the holy Spirit in the hearts of Believers which is here called sealing by a metaphor taken from that use of seals and signets among men whereby publick writs are confirmed and made authentick or the wares of merchands are marked and set apart for their own use In like manner the Spirit of God by renewing and sanctifying Believers imprinteth the draughts and lineaments of His own image upon them whereby they are not only set apart and sealed as His own peculiar goods but themselves also may be assured that they are His and shall be safely keeped under that seal untill the day of judgement called here the day of redemption See upon chapter 1. ver 13. and therefore by grieving the Spirit they did hazard the removall of this seal at least darken it much and consequently mar their own comfort exceedingly Doct. 1. The holy Ghost the third person of the blessed Trinity is graciously pleased to become in a singular manner familiar with the truely regenerate taking up a place of abode in their spirits and furnishing them with sweet and necessary counsel and advice from time to time 1 Joh. 2. 27. for as we shew His being grieved doth speak His withdrawing from them and a ceasing from being so friendly and familiar with them as a stranger will do from an inne wherein he hath received some affront which implieth that He was once present and familiar with them And grieve not the holy Spirit of God 2. How friendly and familiar soever the holy Spirit of God be with the believing soul yet so holy and pure is His Nature that he can behold no iniquity Hab. 1. 13. but when those that are dearest to Him give any way to known sin He must shew Himself displeasd with it and with them for it for so much is supponed while the Apostle disswading them from sin sheweth this holy Spirit of God will be grieved by it And grieve not the holy Spirit of God 3. However many by their obscene and putrid discourse intend no further than to make themselves or others joviall and glad Hos. 7. 3. yet hereby and by such other sins of the like stamp as being against the motions light and direction of the Spirit this holy Spirit of God is much displeased and so much as persons grived use to be and therefore will withdraw His gracious and conforting presence with all those other tokens of His respect and favour from the person by whom He hath been grieved Isa. 57. -17. leaving him to be guided for a time by his own spirit and the spirit of Satan Psal. 81. 12. and giving him over to a kind of desperate grief and hellish horrour Psal. 32. 3 4. or senslesse stupidity Isa. 63. 17. as a just reward for grieving the holy Spirit of God for Paul sheweth that by their putrid communication they would grieve the Spirit of God and make Him do what grieved persons use to do while he saith And grieve not the holy Spirit of God 4. As those spirituall plagues inflicted upon our spirits for grieving of the Spirit of God and following upon His withdrawing from us are most terrible so the childe of God not only may but ought to skare at and abstain from sin even that he may be preserved from those spirituall plagues and judgements though neither love to duty nor fear of an other correction do constrain him for the Apostle laboureth to deter them from the sin of loose speaking by this consideration as being of greatest force even lest thereby they should grieve the Spirit And grieve not the holy Spirit of God saith he 5. Though the redemption of Gods children be perfected in regard of the price payed by Christ Joh. 19. 30. yet in regard of the application of it unto us it is but begun in this world and perfected in the next for he speaketh of our compleat redemption as yet to come Whereby ye are sealed unto the day of redemption 6. Those whom God will compleatly redeem from all sin and misery both in soul and body and from whose eyes He will wipe away
all tears at the last day are only such upon whom the Spirit of God doth imprint the draughts of His own image in righteousnesse and holinesse as the impression of the draughts and lineaments of a seal or by sealing put upon the thing sealed for he saith by whom meaning the holy Spirit we are sealed unto the day of redemption 7. Upon whomsoever the Spirit of God doth imprint this seal and stamp of true holinesse and of joy peace and comfort flowing therefrom all such shall be securely keeped and preserved as Gods own peculiar treasure by the power of God unto salvation to be fully manifested and compleatly bestowed at the last day for they are sealed unto the day of redemption a metaphor as we shew from merchands who leaving their wares behind them do put their mark and seal upon them untill such a day wherein they will come and own them 8. By vertue of this sealing and stamp of sanctification peace and joy imprinted by the Spirit of God upon the hearts of Believers even they themselves may attain to know assuredly that they are in the state of grace and shall be preserved in it untill the great day for as this sealing of them by imprinting the draughts of Gods image upon them is a discriminating mark betwixt them and others so it serveth not so much to make it known to God that they are His who knoweth who are His from all eternity and antecedentally to their effectual calling 2 Tim. 2. -19 or to make it known unto others who cannot infallibly discern the grace of God in any but themselves 1 King 8. -39. as unto themselves otherwise the Apostle would not have used a forcible argument not to grieve the Spirit from His sealing of them if it were a thing which could not be certainly known but guessed at by them Grieve not the Spirit by whom ye are sealed unto the day of redemption 9. So far is the work of grace in Believers or their assurance of being in a state of grace flowing herefrom and wrought in them by the Spirit of God from breeding security and loosnesse of life that by the contrary there can be no such prevailing argument to make them abhor sin entertain and follow the motions of the Spirit of God and consequently to lead an holy life Not only ingenuity and gratitude for the favour received will bind them to it but also holy fear and circumspection lest otherwise they mar and darken the seal so as they cannot discern the draughts of it and consequently lose though not the seal it self 1 Joh. 3. 9. yet the comfort and assurance which they had by it Psal. 30. -7. for the Apostle useth this as an argument to keep them from grieving the Spirit by sin even because they were thereby sealed unto the day of redemption Vers. 31. Let all bitternesse and wrath and anger and clamour and evil-speaking be put away from you with all malice HEre is a fifth precept containing an amplification and illustration of the second given ver 25. concerning the restraining of anger and he doth illustrate it by forbidding the several branches degrees and effects of that evil as first all bitternesse whereby must be understood here the lowest degree of sinfull anger even all secret smothered displeasure and alienation of affection which hath more of discontent and grudge than of revenge in it Psal. 37. 1. Secondly wrath or fiercenesse which is an impetuous rage and passionate commotion of the heart and affections upon the sense of an apprehended or reall injurie preventing and obstructing the use of reason which being soon up is as soon allayed 1 Sam. 25. 21 22. with 32. Thirdly anger which as it is distinguished from the rest is an eager desire of revenge and a fixed resolution after deliberation to have that desire satisfied Act. 23. 12. Fourthly clamour whereby is meaned boisterous words loud menaces and other inordinate speaches which are the black smoke whereby the fire of anger and wrath kindled within doth first manifest it self Act. 15. 39. Fifthly evil speaking or blasphemie as the word signifieth a further fruit of wrath and anger to wit disgracefull and contumelious speeches by which the party incensed doth endeavour to stain the reputation of him who either really or to his apprehension only hath done him wrong 1 Sam. 20. 30. And sixthly malice which is rooted anger and continuing wrath making the person in whom it is daily intent upon all occasions of revenge and wholly implacable untill he get his vindictive humour satisfied Rom 〈◊〉 31 Doct. 1. Bitternesse wrath anger clamour evil-speaking and malice do grieve the holy Spirit of God and darken much the work of grace in the heart whereby he sealeth Believers there being no sins more opposit to the fruits of the Spirit mentioned Gal. 5. 22. than those are so that where such sins are given way to grace must be upon the decaying hand for the Apostle unto that command grieve not the Spirit immediately subjoyneth this let all bitternesse and wrath and anger be put away implying that otherwise they would grieve the Spirit 2. So subtile is sin and so impotent and unskilfull are we to resist it where it once getteth entry that one degree of sin doth still make way for a further and so goeth on from evil to worse and therefore the wisest course is to oppose it betimes lest by forbearance it gather strength for the Apostle doth here set down severall degrees of sinfull anger the former whereof doth still make way for the latter and the latter is alwayes worse and a step nearer to the height than the former Let all bitternesse wrath and anger c. 3. It is not enough for Christians to refrain from the venting of their passions in their inordinate expressions and actions but they must also and in order to their refraining from those set about the rectifying of their inward affections and most secret distempers of their spirit otherwise if the flame of anger and wrath doth burn within it will most readily send up a black smoke of clamour and evil speaking to the offence of others for Paul forbiddeth not only clamour and evil-speaking but also all bitternesse wrath and anger 4. Sins of the tongue and outward man are to be put away and mortified as well as sins of the heart they being in some respect more dangerous Matth. 18. 7. because more scandalous and alwayes implying a defiled heart from which they flow Matth. 15. 19. and which they render worse than formerly it was Let all clamour and evil-speaking be put away saith he 5. It is not sufficient to suppresse keep at under and weaken our corruptions we ought to aim at and rest satisfied with nothing lesse than the totall subduing through removall and plucking of them up by the very roots for he saith Let all bitternesse c. he put away the word signifieth Let it be lifted up and so destroyed Vers. 32. And be
was as not to question far lesse deny but confidently avow what he now by grace is and that because not only the joynt consideration of both maketh them shine forth more clearly in their own colours but also our fixing our eye upon the former without avowing the latter doth breed discouragement unthankfulnesse and in progresse of time heartlesse dispare of an outgate from the wofull state wherein we apprehend our selves yet to be for the Apostle representeth to their view both those joyntly Ye were sometimes darknesse but now ye are light 3. Believers can never attain to read the happinesse of their present state through grace so long as they fix their eye only upon what they are in themselves nor yet untill they consider what they are in Christ and by vertue of that fulnesse of perfections in Him which not only floweth forth to them in the streams according to their measure Joh. 1. 16. but also is imputed to them in the fountain 1 Cor. 5. 21. and therefore may be looked upon by them as their own for although he calleth them darknesse absolutely and in themselves yet they are light not in themselves but in the Lord Christ. 4. Our former darknesse of ignorance and profanity wherein we have for a long time lived is so far from being an argument to make us continue in our former wofull course that on the contrary we ought from the consideration thereof be incited to take up our selves and live more tenderly for the time to come seing the time past of our life may suffice usto have walked in a godlesse course 1 Pet. 4. 3. for Paul maketh this an argument why they should not any longer partake with obstinate sinners in their godlesse course for saith he ye were sometimes darknesse 5. Neither long continuance in sin already even to wearinesse nor yet any conviction of the shame and dammage which do attend it are sufficient to make a man abandon and quit it throughly except there be a gracious change wrought in him chiefly as to his inward state from that which he sometimes was for he mentioneth this gracious change of their inward state as that wherein the strength of the present argument doth ly whereby he would disswade them from being partakers with them for ye were sometimes darknesse but now are ye light in the Lord. 6. As all spirituall priviledges in generall are bestowed upon us that we may improve them both for our comfort and also for enabling and inciting to duty So the more we enjoy of light whether external light in preaching of the Word or the internal light of knowledge in the mind we ought to improve it the more by walking according to that light else our condemnation shall be greater Joh. 3. 18. for from their priviledge of being light in the Lord he inferreth walk as children of light Vers. 9. For the fruit of the Spirit is in all goodnesse and righteousnesse and truth THe Apostle in way of parenthesis doth give a reason of the former consequence or why their being now light in the Lord did bind them to walk as children of light and consequently not to partake with obstinate sinners in their sin and withall sheweth wherein that walking doth consist The reason is taken from the new creature and habits of grace in the heart called here the Spirit as Rom. 7. 25. Gal. 5. 22. and are the same with the light of grace by the Spirit of God spoken of ver 8. Now he sheweth the fruit of this light or of those gracious habits consisteth in the exercise of all Christian vertues which are here summed up in three 1. Goodnesse whereby we are inclined to communicate what good is in us for the advantage of our neighbour both in his spirituall 1 Pet. 4. 10. and bodily Gal. 6. 10. estate 2. Righteousnesse whereby we deal righteously in all our transactions with others And 3. Truth whereby we carry our selves sincerely being free from error hypocrisie or dissimulation whether towards God or men So the force of the argument cometh to this Such a walking as he did enjoyn was the native fruit and result of their being made light in the Lord by the Spirit of God and therefore they were obliged to it Doct. 1. It is the duty of Christs Ministers not only to presse upon the Lords people the practice of holinesse in generall but also to condescend upon and accordingly to presse the exercise of those particular vertues both to God and men wherein holinesse doth consist otherwise people will readily place most of holinesse in those things wherein it consisteth least Matth. 23. 23. for Paul having exhorted them to walk as children of the light doth here shew wherein that walking doth consist even in all goodnesse and righteousnesse and truth 2. None can walk as a childe of light or practise those duties wherein such a walk consisteth in a way acceptable to God but he who is a childe of light truely regenerate and acteth from a principle of grace in the heart Whatever floweth from an unrenewed heart how specious soever is but a shadow and imperfect imitation of the childe of light in this christian walk as an ape would imitate a man or a violent motion doth resemble that which is natural and floweth from an inward principle for he sheweth the exercise of goodnesse righteousnesse and truth wherein our walking as a childe of light consisteth is the fruit of the Spirit or of the root of grace in the heart wrought by the Spirit of God For the fruit of the Spirit is in all goodness c. 3. As it concerneth Christians to walk suitably unto their state and priviledges So they would seriously consider in order to their walking thus that holinesse of life is the native fruit and result of their being in a gracious state or of the work of grace in the heart and therefore that they are not only obliged to lead an holy life in way of duty and gratitude but a necessity also doth ly upon them to it if so they be renewed and as they would not evidence themselves to be yet in their unrenewed state for having exhorted them to walk as children of light or suitably to the state of grace he inforceth the exhortation by shewing that such a walking is the native fruit and necessary result of being in such a state For the fruit of the Spirit is in all goodnesse c. 4. A facility and easinesse to communicate what is in us for our neighbours good and advantage doth well consist with the exercise of righteousnesse whereby we give every man his due and do require of him what is our due from him for he conjoyneth the exercise of those two while he saith the fruit of the Spirit is in all goodnesse and righteousnesse 5. As the grace of sincerity and freedom from dissimulation and hypocrisie is a necessary ingredient in the exercise of all other vertues So our walking answerably unto
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
so far as the strict union which is between married parties is there alluded unto Upon all which causes or rather one and the same cause expressed in all those places that law doth declare first That the man is to leave father and mother to wit not by casting off naturall affection to his parents Gen. 44. 34. or by refusing to help them in their strait 1. Tim. 5. 4. but by loving his wife more than them and by leaving his fathers family if he his wife and they cannot live all together and by joyning in a new family with his wife Gen. 28. 5. as is further cleared by the second thing here declared to wit that he ought to be joyned inseperably to his wife and that both in affection Prov. 5. 19. and cohabitation dwelling with her 1 Pet. 3. 7. The word in the original doth signifie such a joyning as that of two boards of timber firmly glued together not as if a man were to reside constantly at home for the Merchant the Lawyer and men of other imployments also must some times go abroad Prov. 7. 19 20. But his fixed dwelling should be with her and his presence also so far as his necessary calling shall permit so that he is not without necessity to be absent from his own home Prov. 5. -19. And thirdly this law declareth that they two shall be one flesh which implyeth first a most strict union so that they cannot be separated except in the case of adultery Matth. 19. 9 and wilfull desertion of the one party persisted in after all meanes used to the contrary 1 Cor. 7. 15 more than a piece of a mans body may be cut off from the rest And secondly a most intimate communion whereby they have common goods common friends yea and all things common as if they were but one person And thirdly the lawfull and sanctified use of the marriage-bed allowed unto them of God which out of the case of marriage is sinfull and damnable 1 Cor. 6. 16. Heb. 13. 4. But for further clearing of the words know that beside their literal and historical sense God intended that the purpose contained in them concerning the carnal marriage of man and woman should represent and shadow forth somewhat of Christ and of that spirituall marriage between Christ and the Church as appeareth from the situation of the words immediatly after ver 30. which doth evidently speak of Christ as is already shown and before verse 32. where he declareth that the purpose in hand is a mysterie and to be understood of Christ and the Church now the purpose here expressed doth hold in Christ by analogie and proportion in so far as Christ did leave His Father by laying aside the glory which He had with Him Joh. 16. 28. and taking on the form of a servant Philip. 2. 8. and did leave His mother Mary also and her house and family Luke 2. 49. that He might purchase a bride unto Himself See ver 25. 26. to whom He doth cleave inseparably Rom. 8. 35. and with most tender affection Heb. 4. 15. by vertue of which spiritual marriage Christ and Believers become though not one flesh yet one spirit 1 Cor. 6. 17. being most strictly tyed together by His Spirit and the grace of faith from which conjunction Believers so espoused become fruitfull in good works and do bring forth fruit unto God Rom. 7. 4. From the literal sense of this verse Learn 1. The love of married parties ought to be very great and second to no love else but that which we owe to God for even the love we owe to parents from whom we have our being ought to give place unto it A man shall leave father and mother saith he and be joyned unto his wife 2. It is lawfull and allowed of God unto all persons of all ranks being come to mature age 1 Cor. 7. 36 and especially to those who have not the gift of continency 1 Cor. 7. 9. to enter the married state of life only if they marry in the Lord 1 Cor. 7. -39. and therefore the doctrine forbidding marriage to all those who bear office in the Church is the doctrine of devils 1 Tim. 4. 1 3. for the text speaketh of all men indifferently A man shall leave father and mother and be joyned to his wife 3. Divine commands are alwayes founded upon most just reasons which would be eyed by us that so our obedience may be more willing and chearfull yea a piece of reasonable service unto God Rom. 12. 1. for this command given here unto husbands to cleave unto their wives is not nakedly propounded but with a strong reason annexed for inforcing the duty enjoyned by it For this cause saith he shall a man be joyned unto his wife 4. As children are not to remain alwayes childish but being come to age and understanding ought to bestir themselves in providing things necessary and honest according as the station wherein they are placed by God shall require So parents ought to remit somewhat of their fatherly authority over their children as they grow in age and understanding not expecting nor requiring that children now come to age should absolutely and in all things as formerly depend upon the counsell and direction of parents or give themselves wholly to minde their concernments neglecting every other thing else which may concern themselves for this Law supponeth a state of childehood wherein children are to be wholly under the authority of parents minding their concernments and at their direction and that their coming to age and entering the married state of life doth give them more liberty to follow their own direction and to do for themselves a man shall leave father and mother and be joyned to his wife 5. Whatever hath been the corrupt custome of men to the contrary Gen. 4. 19. Yet according to the first institution of marriage only two one man and one woman and not moe either of the one sexe or the other may be lawfully married together at once for the law saith a man shall be joyned to his wife not to his wives and they two not they three or four shall be one flesh From the mysticall application of the words and of the purpose comprehended in them Learn 1. So great a depth is Scripture that in some parcels thereof which do appear most plain and easie to be understood many dark and hid mysteries do lye undiscovered for under this plain history of the marriage of our first parents that great mysterie of the spiritual conjunction of Christ and His Church was also held forth as the Apostle doth here make clear For this cause shall a man leave father and mother See further to this purpose upon Gal. 4. ver 24. doct 1 2. Doct. 2. So holy and honourable is the ordinance of marriage in it self and so highly ought it to be esteemed of by us that God maketh use of it to shadow forth that blessed union and most holy communion
must be actuated and applied to work Philip. 2. 13. directed in their work 2 Thess. 3. 5. recruited daily with a new supply of strength Isa. 40. 29. and keeped from fainting under renewed assaults Luke 22. 31 32. otherwise they can do nothing Joh. 15. -5. for he forbiddeth them not only make use of grace inherent as we shall hear ver 11. but also and antecedently be strong in the Lord or in that strength which they had without themselves in the Lord Christ. 7. As whatsoever is in the Lord Christ must and will be forth-coming for the encouragement strengthening and bearing through of Believers in this spirituall conflict So their greatest strength and ground of courage in all their conflicts doth ly in and ought to arise from not what they are in themselves or can do for themselves but what the Lord Christ is engaged to be and do on their behalf for he exhorteth them be strong in the Lord thereby implying that the Lord Christ would be forthcoming for them and that they were to draw their resolution and courage from thence 8. Christian souldiers in order to their own encouragement and strengthening for this spirituall conflict ought to lay hold upon and by faith make use as of whole Christ and of all those rich and glorious perfections which are in Him So especially of His almighty power and strength by vertue whereof He doth all His pleasure Isa. 46. -10. neither is there any thing too hard for Him Gen. 18. 14. The power of enemies and greatnesse of difficulties together with our own weaknesse call for this besides that many of our discouragements arise not so much or only from misbelief of His good-will to help as from our atheisticall doubtings about His power and strength which sometimes are expressed Psal. 78. -20. and sometimes work subtilly under ground as if not His power but only His good-will were doubted of which is clear from this that His good-will is not usually questioned but when difficulties are great and to sense and reason insuperable Hence it is that having commanded them to act their faith upon whole Christ and all that is in Him he biddeth them pitch upon His almighty power in particular Be strong in the Lord and in the power of His might Vers. 11. Put on the whole armour of God that ye may be able to stand against the wiles of the devil THe Apostle will have them to be strong and fortifie themselves next by acquiring and making use of spirituall strength inherent in themselves while he enjoyneth them to put on the whole armour of God that is the whole furniture and matter of Christian vertues and all the means which God hath appointed for guarding the soul against Satans temptations as he cleareth afterwards in the particular pieces of this armour Now those graces of Gods Spirit are called armour because they defend the soul from and strike out against Satan and sinfull lusts as the armour of souldiers in wars do defend the body and hurt the enemy and the armour of God both to shew it must be spirituall and not carnall 2 Cor. 10. 5. as being fitted for the heart soul and conscience and not the bodily members and that God is the author maker and inventer of this armour and accordingly doth bestow it Iam. 1. 17. In the latter part of the verse he sheweth the end why they should be strong in the Lord and put on this armour even that they might be able to stand that is to hold on their Christian course as a souldier standing orderly and keeping his ground not running forth beyond the bounds of their calling to cast themselves upon tentations and hazards nor basely fleeing from or ceding to them when God calleth for valiant resistance which duty of standing is illustrated from the party whom they were to encounter and to fight against even Satan whose subtile wiles and stratagems whereby he laboureth to intrap souls cannot be otherwayes resisted but by putting on of this spirituall armour Hence Learn 1. Christians are so to rely upon and make use of the covenanted power and strength of Christ as not to ly-by lazie and idle themselves They must also have and accordingly make use of strength inherent in them and bestowed on them by their Lord and General Jesus Christ. Confidence in Christ and the conscientious use of all those helps and means appointed by Him cannot be separated for the Apostle having commanded them vers 10. to place their confidence in the power of Christ will have them here to acquire and make use of spirituall strength inherent in themselves while he saith Put on the whole armour of God 2. It is only the armour of God the graces of His Spirit and such other means as are appointed by Him which Christians are to make use of in this spirituall conflict whatever armour we use besides whether will-worship invented by our selves Col. 2. 18. or carnall motives to oppose the power of sin or poor subterfuges to cover the guilt of it Jer. 2. 22. will hurt but cannot help in the day of battel for he biddeth them put on the armour of God that is the graces of the Spirit of God and all such means as are appointed by Him 3. That a Christian may be truely valiant and come off with honour and safety in this spirituall conflict he must be wholly armed and no power of the soul or sense of the body left naked without a guard And in order to this that not any saving grace be wanting 2 Pet. 1. 5 6 7. or the use of any mean appointed by God neglected Mark 9. 29. there being work for all and use of all at one time or other under one case or other in relation to one tentation or other for he biddeth put on the whole armour of God and that not any one piece thereof be wanting or any part of the man be left naked 4. It is not enough to have the root and habits of saving grace in the heart but we must also exercise these graces and be alwayes acting some one or other of them 1 Cor. 15. 58. and all of them as occasion offereth and as suitable objects are presented by God Gal. 6. 10. otherwise we are not in a fitting posture for this spiritual combate When grace is idle sin and Satan are most diligent for when he biddeth them put on this armour he meaneth not only a putting on by acquiring the seeds and habits of saving graces at conversion for some of them were already converted but also a putting on by using and exercising the grace which some of them at least already had Put on the whole armour of God 5. The great adversary of the Saints is the devil who feighteth against them most by lies and calumnies speaking evil of God and His wayes to them Gen. 3. 5. misrepresenting their own state to themselves Isa. 49. 14. and calumniating one of them to another for the devil is
thing hoped for being put for hope as the Apostle explaineth himself 1 Thes. 5. 8. which hope is a grace whereby we patiently expect salvation both temporal Psal. 62. 1. and eternal Titus 1. 2. but chiefly the latter according to the promise apprehended by faith and it answereth the part of the bodily armour called the helmet or head-piece which being the highest piece of all the rest did defend the head and face and was so composed as to make the souldier of dreadfull appearance unto his enemies In like manner this grace of wel-grounded hope doth lift the heart upwards Psal. 16. 9. keepeth the head safe and above water so that the Christian sinketh not 2 Cor. 4. 16. Rom. 5. 3. 4. and bringeth him to so high a pitch of Christian courage as maketh him formidable to his adversary 1 Sam. 17. 45 46. The sixth piece of armour is the written Word of God which answereth that part of the bodily armour called the sword whereby the souldier useth both to defend himself and wound the enemy In like manner the Word of God laid up in the heart and made use of pertinently by the Christian souldier hath somewhat in it to ward off the blow of every tentation Matth. 4. 4 7 10. and maketh Satan retire as one ashamed and wounded Matth. 4. 10 11. and it is here called the sword of the Spirit because the Spirit of God hath revealed this Word 2 Pet. 1. 21 it worketh powerfully upon the spirits of men Heb. 4. 12. and its efficacy in working dependeth on the Spirit 2 Cor. 10. 4. Doct. 1. Though believers have heaven and salvation already in right and by promise Joh. 3. 36 yet the Lord for good and wise reasons seeth it necessary to delay the performance and not to give them present possession upon their right for if there were present possession given there would be no need of this grace of hope wherby the believer doth patiently expect salvation promised and take the helmet of salvation or of the hope of salvation 2 The sincere believer during the time of the not performance of promised salvation may cast his accompt to meet with many sore assaults and sad stroaks from manifold tentations upon all hands for what need of an helmet if there be not appearance of blows and take the helmet of salvation 3. A wel-grounded hope of salvation according to the promise is another necessary piece of the Christians armour without the which he is deprived of one strong motive and encouragement to the work of sanctification in generall 1 Joh. 3. 3. exposed and laid open to several deadly blows and dangerous tentations from Satan and more especially to immoderate grief for the death of near relations 1 Thes. 4. 13. to the evil of covetousness and of placeing our portion and happiness in this life as knowing nothing of a better Psal. 17. 14. with 15. to the evils of fainting discouragement and dispaire arising from delayed performance of what is promised Prov. 13. 12. from hard sufferings and persecutions for the Gospel 2 Cor. 4. 16. with 18. and from the fear of approaching death the king of terrours Prov. 14. 32. for the Apostle commandeth the Christian souldier to arm himself with this grace of hope and take the helmet of salvation 4. Though this saving grace of hope be stronger and weaker in several Christians according as it hath more or less of a mixture of contrary diffidence Rom. 4. 18. and though the meanest degree of hope doth serve for good purpose to defend the Christian in some measure against the forementioned tentations Rom. 5. 5 yet it is the Christian souldier 's duty in order to his better guarding against those deadly blows to aim at no less than a full assurance of hope even such as maketh him no less diffident to obtain salvation promised than if he had it in hand for it seemeth the Apostle expresseth the grace of hope by salvation the object of it to shew their hope should be as much fixed as if they had salvation it self already in possession and take the helmet of salvation 5. The Christian souldier is not alwayes and only to be upon the defending hand nor to think it enough to keep his sinfull evils from prevailing further and growing stronger but he must also endeavour to pursue them weaken them and not to think himself exonered untill he fully subdue them for the Spirit of God injoyneth the Christian souldier to make use not only of defensive armour to guard himself but of offensive also to pursue and kill the enemy of which sort is the sword in bodily wars and the sword of the Spirit 6. Acquaintance with the Lords written Word together with a dexterous usemaking of it is another necessary piece of the Christian his armour without the which he cannot choose but he exposed to several dangerous blows and deadly tentations seing he can neither know sin to be sin Rom. 7. 7. nor the right way of resisting sin or of discharging duty Psal. 119. 9. and bearing afflictions with Christian courage and patience Matth. 5. 39. but by the word besides that the timous calling to mind of a word in Scripture forbidding and threatening such an evil pressing the practice of such a duty and speaking incouragement and comfort to the soul exercised with such a cross is often blessed of God to break the strength of the tentation which inciteth to it Matth. 4. 10 11. to furnish the heart with resolution and strength for duty Psal. 119. 50. and with Christian courage under the cross Psal. 119. 92. for he commandeth the Christian souldier to arm himself with the knowledge of and acquaintance with the Word of God and the sword of the Spirit which is the Word of God 7. As it is the only vertue and power of Gods Spirit which enliveneth the Word and maketh it effectual So it is only the Word of God and no humane inventions or magical charmes with which the Spirit of God doth joyn His power and efficacy to resist and drive away the devil for therefore he calleth the Word the sword of the Spirit and expoundeth it to be no other word but the Word of God Verse 18. Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all saints HEre is a seventh piece of this armour or rather a duty the practizing whereof is injoyned by God as a mean for obtaining all those forementioned pieces of the spiritual armour from Him together with the right use-making of them against the enemy and the Lords successfull blessing thereupon This mean is the duty of prayer whereby we offer up our desires to God Psal 62. 8. for things agreeable to His will 1 Joh. 5. 14. in the name of Christ Joh. 16. 23. with confession of our sins Psal. 32. 5. 6. and thankfull acknowledgement of His mercies Philip. 4. 6. Which duty is injoyned not simply