and freedom through vertue of that price Thirdly he sheweth the impulsive cause which moved God to bestow such a benefit even the riches of that same grace and free-favour in God formerly spoken of By all which he carrieth on his main scope which is to confirm those Ephesians that salvation and all the steps leading to it do flow from God's free-grace in Christ. Doct. 1. All men the Elect themselves not being excepted are by nature under slavery and bondage to sin Joh. 8. 34. Satan Eph. 2. 2. and to God's wrath Joh. 3. 36. for redemption presupposeth bondage In whom we have redemption 2. There was no delivery to be had from this bondage by prayer and intreaty nor by exchange of prisoners as in wars nor yet by strong hand and meer force but by paying of a price not to Satan who detaineth the Elect in slavery as a rigid Tyrant or mercilesse Jaylor from whom they are delivered by force Heb. 2. -14. but to God Eph. 2. 2. whose justice was wronged by the sins of the Elect and therefore behoved to be satisfied for redemption according to the force of the original word is a delivery by ransom and price 3. Jesus Christ is that Person by whom we have redemption from the fore-mentioned slavery this work by the counsel of the whole Trinity being put over upon Him as one who not only had right both of property to redeem the Elect being His creatures Heb. 1. 10. and of kinred Lev. 25. 48. as being our brother and of the same nature with us Heb. 2 14 but was also fitted to be our Redeemer a price to wit His humane nature being put in his hands to lay down Heb. 10. -5. and was able to redeem as being also God whereby His sufferings as man became a ransom of infinit value Act. 20. -28. for by saying In whom or in Christ we have redemption he saith that we have it by Him 4. We have this redemption not only by Christ but also in him which holdeth also in forgivenesse of sins He being the common store-house wherein the Elect have all their spiritual blessings treasured up even before they take their spiritual being from Him or get those blessings actually applied unto them as Adam's posterity have their original guiltinesse whence all actual transgressions flow treasured up in Him before they take their natural being from Him Rom. 5. 12. As also because this redemption and the fruits of it are not actually applied to the Elect until they be in Christ and by faith united to Him Joh. 3. 36. for saith he In whom meaning Christ we have redemption and forgivenesse of sins 5. The wrong done to infinit justice by our sin was so great that nothing performed by Christ could be a sufficient ransom in order to our redemption except he had crowned all his other actions and sufferings by laying down his life and undergoing a bloudy and violent death for We have redemption through his bloud to wit not as excluding his former obedience Rom. 5. 18 19. nor yet his other sufferings especially his soul-sufferings Isa. 53. 10. but as being the head-stone and compleating of all Joh. 19. 30. Doct. 6. Sin is a debt as being a wrong done against God obliging the sinner to repair God in his honour or otherwayes to underly the wrath of a provoked God for ever Rom. 6. 23 for the word forgivenesse in the Original and as it is used in Scripture is taken from those who are loosed out of a prison for debt The forgivenesse of sins 7. There is no delivery from this debt of sin and obligation to wrath because of sin but by pardon and forgivenesse It is an infinit debt and so cannot be satisfied by finit creatures for thus doth Paul expresse the way how the debt is removed even by forgivenesse of sins 8. Though the guilt of sin be removed by forgivenesse and therefore freely as to us yet that sin might be thus freely forgiven with the good leave of provoked justice forgivenesse of sin was purchased at a dear rate by Christ for as we have redemption through his bloud so also forgivenesse of sins 9. Jesus Christ hath this rich treasure of forgivenesse of sins which he hath bought by his bloud laid up in himself so that whensoever a sinner sensible of this weighty debt doth lay hold upon Christ by faith and is thereby ingraffed in Him his sins are freely pardoned and his debt remitted for In him saith he we have forgivenesse of sins 10. As that grace favour and good-will which God manifested in the salvation of sinners is a rich copious and abundant grace so nothing argueth the riches of this grace more than that from it do flow such excellent effects as the giving of Christ the Son of God to redeem slaves and rebels together with forgivenesse of sins they being infinit wrongs and there being many of them in every pardoned sinner Psal. 19. 12. And those not only ordinary infirmities but sometimes also heinous transgressions Psal. 51. 14. and yet free-grace pardoneth all and this not only in one but in all Believers in all ages and doth yet remain as full and overflowing in God to pardon self-condemned sinners as ever all which doth argue no lesse than a copious rich and abundant grace for the Apostle speaking of grace with relation to those two redemption and forgiveness which flow from it he calleth it a rich grace According to the riches of his grace saith he Vers. 8. Wherein the hath abounded toward us in all wisdom and prudence THe Apostle doth thirdly speak of those spirituall blessings which were prepared in Election and purchased in that excellent work of Redemption as they are conveyed and applyed unto the Elect in their effectual calling whereby he carryeth-on his fore-mentioned scope in shewing That as God did give evident proofs of his free-grace and favour in all the former steps tending to salvation so he had manifested the abundant riches of his grace in the effectual calling of those Ephesians in so far as his eternal love which was before alwayes hid in a decree did no longer contain it self but overflowed in its effects towards them or in them as the word may be rendred which effects wrought by Gods grace in them he sheweth to be all wisdom and prudence under which are comprehended all the saving graces of God's Spirit in Believers if we take as we safely may take wisdom for the saving knowledge of divine mysteries and of such religious truths as are only to be believed and fall not under practice And prudence for that grace and vertue whereby we know our respective duties both to God and man and our actions and practices are ruled and ordered according to the prescript of God's Word for so the words are taken Col. 1. -9. Doct. 1. Whosoever are elected from eternity and for whomsoever Christ did give a ransom to provoked justice in the fulnesse of time all such in
heard and obeyed as the false Apostles who did alwayes inculcate the Authority of men upon the hearers that hereby they might gain credit to their Doctrine but the drift of his Doctrine was to draw men to God perswading God that is to be heard and obeyed that so the faith of the hearers might rely only upon the Authority of God and not of men partly from the scope of the preacher Paul himself which was not to hunt after the favour of men as the false Apostles did presse the Legal Ceremonies that they might hereby gain the applause of and decline persecution from the Jews Gal. 6. 12. but his aim was singly to approve himself to God however men should esteem of him 1 Cor. 4. 3. and withall giveth a reason inducing him to be thus single and sincere to wit if he should set himself to hunt after the favour of men as he did when he was a Pharisee he could not be an approven Servant of Christ but of those whose favour he studied to gain Doct. 1. The faithfull Servants of Jesus Christ beside their many other sufferings must resolve to suffer somewhat sometimes in their credit and estimation from those who being set on by a spirit of spight and malice will spread sinistrous reports in secret of honest Ministers the truth whereof they dare not avow or publickly stand to when they are put to it and have fair opportunity to do it if they could for it appeareth Paul's adversaries had been secretly whispering as if the scope of his Doctrine had been to set up his own Authority and Testimony in the Points controverted not only above the other Apostles to whom they falsly boasted of to have favoured them as is collected from chap. 2. 6. but also above the Authority of God speaking in the Old Testament and that he was not constant to himself sometimes disproving Circumcision and sometimes approving it chap. 5. 11. as he might best please the humours of men with whom he had to do and Paul wipeth off these calumnies not by a positive denial of any Truth to be in them but by interrogations and questions which as they serve for strong negations of the things questioned according to the use of Scripture 1 Sam. 12. 3. So they in a manner provoke the adversary to assert the thing questioned for truth if he be able for do I now perswade men or God or do I seek to please men 2. Though the Minister of Jesus Christ may make use of humane Authority as a secondary proof and testimony unto the Truth already proved to be Truth from the Word of God and chiefly towards those with whom the testimony of such will have most weight Act. 17. 28 Yet the Authority and Writings of men or of any man whatsoever are not to be rested upon as the first and main proof of any religious Truth neither are they especially in preaching to be alwayes inculcated and promiscously unto every sort of hearers lest thereby the faith of people be brought to rely on the Authority of men for this is to perswade men to wit to be chiefly heard as the supream Judges of religious Truths which Paul denieth to have been his practice Do I now perswade men 3. That Doctrine only the truth whereof is grounded upon Divine Testimony and Thus saith the Lord is to be received in the Church as that which men may safely venture their eternal well-being on 1 Cor. 3. 12 15. and which God will own for His Act. 15. 24. for Paul proveth that the Doctrine preached by him was the only true Gospel of Jesus Christ because thereby he did perswade God to wit to be heard and obeyed and His Authority only to be stood to as appeareth by the causal particle for For do I now perswade men or God The first part of the question hath the force of a denial the second of a vehement affirmation as if he had said I do not perswade men but God 4. It is not enough that a Minister preach nothing to people but that which is the Truth of God he must also preach Truth sincerely not concealing any part of necessary Truth or misapplying Truth so as that thereby he may please the sinfull affections humours and dispositions of men but aiming singly to approve himself to God in doing of his duty 2 Cor. 2. 17. Thus Paul denieth that his aim in preaching was to please men Or do I seek to please men 5. As true conversion doth work a real change in a man from what he once was in his unconverted state 2 Cor. 5. 17. so particularly in this that where before he did prostitute his gifts and parts yea his very conscience to the slavery of mens sinfull humours whom he conversed with and by pleasing of whom he did expect any profit credit or contentment Joh. 5. 44. he will not now abase himself or dishonour God by doing so any more thus was it with Paul For if I yet pleased men where he insinuateth that formerly and while he was a Pharisee he did please men but he would do so no more 6. Though the Minister of Jesus Christ ought not to set himself of purpose and without necessity to displease men or by his imprudent disobliging carriage to irritate and stir up their corruptions for hereby the Word in his mouth should be made unsavory unto them and though he ought to endeavour the pleasing of all men by eschewing any thing which may be just ground of offence to them 2 Cor. 7. 2. by retrenching or inlarging himself in the use of his christian liberty in things indifferent as he may be least offensive unto them 1 Cor. 10. 32 33. and as he may gain most upon them 1 Cor. 9. 20 21 22. and by accommodating himself in his publick preaching to the case capacity and state of all by assigning unto every one what is competent 1 Joh 2. 13 13. and so is to please men for their good to edification Rom. 15. 2. Yet there is a way of pleasing men most sinfull and base especially in a Minister and which is inconsistent with fidelity in Christ's service to wit when he concealeth any necessary Truth which he is otherwise called to deliver lest he displease men 1 King 22. 13 14. when his highest aim is to gain applause from men 2 Cor. 4 5 and generally when he is so timerously disposed as to venture rather upon the displeasure of God by omitting any part of His duty than to irritate and displease the sinfull humours of men by faithfulnesse in the discharge of his Calling Act. 4. 10. A Minister who setteth himself so to please men and who resolveth not in these respects to meet with the displeasure of some men cannot be a faithful Servant to Jesus Christ for a man cannot serve two masters Mat. 6. 24. If I yet pleased men I should not be the Servant of Christ. 7. A faithfull Servant of Jesus Christ will prize his
and no more spared than if we our selves who sinned had been in His place for the Text saith He was not only accursed but made a curse in the abstract to shew how greatly he was accursed in death neither was this execration only in respect of man who indeed did judge Him execrable Isa. 53. 3 4. but also in respect of God as appeareth by the testimony alleaged out of Deut. 21. 23. for though the Apostle intending the sense only and not the words omitteth the mentioning of God Yet in the place cited we have it thus He that is hanged is accursed of God 10. The malefactor among the Jews who was adjudged to end his life by hanging on a tree was pronounced by God to be a curse or accursed not as if every one who died that death even notwithstanding of their repentance had been rejected of God and condemned Luke 23. 39 43. but partly because that was a most odious and infamous death in it self as being aflicted only for atrocious and heinous crimes and partly because it was fore-ordained of God that Christ our Surety should end His life by that kind of death in order to our redemption and delivery from the Law 's deserved curse for which cause mainly God was pleased to pronounce that kind of death accursed above any other as appeareth from the Apostle's alleaging this Scripture to clear that Christ was made a curse for us It is written saith he Cursed is every one that hangeth on a tree From Vers. 14. Learn 1. So wonderfull is God in working especially in that great work of our Redemption that He bringeth about one contrary by another He giveth life by death and the blessing by the curse and frequently in His way of working our choicest mercies do come through greatest miseries for Christ was made a curse that the blessing of Abraham might come upon the Gentiles 2. The blessing promised to Abraham and to the Nations in Abraham or rather in Christ Abraham's seed Gen. 22. 18. was not of temporall things only as of Corn and Wine of a fat and rich soile these were only the shell but the kernell of that Promise were blessings of another sort even spiritual such as Grace here and Glory hereafter which appeareth from this that before this blessing could be conveyed to Abrahams believing seed a price of infinite value behoved to be paid for it a price too precious to purchase any temporal blessing by for even Christ was made a curse that the blessing of Abraham might come upon the Gentiles 3. The spiritual blessing of Grace here and Glory hereafter promised to and in Abraham as it was purchased by Christ at a dear rate so it resideth and is exstant in Him who is as it were the storehouse wherin the blessing is laid up Col. 2. 3. and the dispenser of it unto Abraham's seed Act. 5. 31. in whom Believers are truly blessed Gen. 22. 18. and from whose fulnesse we do all receive and Grace for Grace Joh. 1. 16. for saith the Text That the blessing of Abraham might come upon the Gentiles through Jesus Christ or as it is in the Original in Jesus Christ So that this blessing is still in Him as the fountain and dispenser of it 4. Though Jesus Christ was the Lamb slain from the foundation of the world Rev. 13. -8. in so far as remission of sins and life eternal were bestowed upon Believers under the Old Testament through the merit of His death even before He actually died Rom. 3. 25. it being sufficient in order to these effects that it was transacted between the Father and the Son that He should die Isa. 53. 10. and that it was certainly known by God that He would die Act. 15. 18. Yet there were some effects of His death and those of great advantage to the Church both of Jews and Gentiles which were keeped in store and in Gods wise dispensation not to be actually bestowed untill the time of His death As first in relation to the Gentiles the real making-over of Abraham's blessing unto them whereby they were made one actual seed unto Abraham with the believing Jews was to follow upon Christ's death God having so provided and not to go before it for Christ was first made a curse by being hanged on a tree before the blessing of Abraham did come upon the Gentiles Secondly in relation to both Jew and Gentile the Covenant-promise made to Abraham and his seed Gen. 17. 7. which before Christ's death was vailed over with many carnal Ceremonies and lay hid under the many reiterated Promises of temporal blessings and an earthly Canaan Gen. 15. 7 c. was after Christs death to be made more clear the vail of Ceremonies and earthly blessings to be removed and the promised blessings of Righteousness and life everlasting to be held forth in their spiritual beauty and lustre for upon Christ's being made a curse he saith We to wit not only the Gentiles but the Jews also of whom Paul was one do receive the promise of the Spirit that is after the manner of speaking used by the Hebrews the spiritual promise in opposition to those external rites and shadows under which it did formerly lurk Doct. 5. Though by the grace of saving Faith a Christian believeth to be true whatever he knoweth to be revealed in the Word Act. 24. -14. and is in some measure especially when Faith is lively affected and doth practise according to what each Truth calleth for yeelding obedience to the Commands Rom. 16. 26. trembling at threatnings Isa. 66. -2. and imbracing the Promises of God for this life Psal. 23. 1. and that which is to come Heb. 11. 13. Yet the principal acts of Faith as it is saving and justifying are the accepting and receiving of the Promise and of Christ's satisfaction to the Father's justice held forth in the Promise for Paul speaking of Faiths part in Justification setteth forth the exercise of it thus That we might receive the promise by Faith 6. Faith doth justifie and make us blessed not for any worth in it self as if the work and merit of Faith were reckoned to us for righteousnesse but because it is the instrument and as it were the hand of the soul whereby we receive the Promise and Christ in the Promise whose satisfaction alone is our only righteousnesse before God Rom 5. -19. for that Paul is to be understood thus all alongs this dispute appeareth from these two Verses wherein he ascribeth our delivery from the curse and partaking of Abraham's blessing to Christ's merit or to His being made a curse for us giving unto Faith only the receeiving and imbracing of that satisfaction as it is offered in the Promise That we might receive the Promise through Faith saith he Vers. 15. Brethren I speak after the manner of men though it be but a mans Covenant yet if it be confirmed no man disanulleth or addeth thereto 16. Now to Abraham and his seed were
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
Christian courage under variety of afflictions your tractable disposition to receive wholsome counsels your willingnesse to be instructed in the way to life and in order to that end to attend publick duties beyond many of your equals your strengthening my hands in the work of my Ministery as by other means so especially by your good example amongst the People of my charge I should judge my self very unanswerable to God and exceeding much blame-worthy if I did not encourage your Honour to make progresse in that good way wherein ye are already engaged And if my present essay upon this Piece of sacred Truth do contribute any thing to this end it shall be matter of thanksgiving from me unto the Lord who alone doth teach His People to profit And finally I do professe unto you all Right Honourable and most dearly beloved in our Lord that those words 2 Pet. 1. 12 13 14 15. sound much in mine ears and do sometimes work upon my heart if so I may in some measure follow the example of that blessed Apostle who wrote them Wherefore saith he I will not be negligent to put you alwayes in remembrance of those things though ye know them and be established in the present Truth Yea I think it meet as long as I am in this tabernacle to stir you up by putting you in remembrance Knowing that ere long or not knowing how soon I must put off this tabernacle Moreover I will endeavour that you may be able after my decease to have these things alwayes in remembrance Now it is the Lord alone who blesseth the endeavours of His Servants and giveth increase both to our planting and watering To whose rich and saving grace I commend your Honours most heartily and shall ever pray for all manner of blessings on you and all your rising posterity as is the duty of Your Honours obliged Servant who beggeth grace to approve himself your faithfull Pastor JAMES FERGUSSON To the Reader Christian Reader I Do here present thee with an Exposition of two of Paul's Epistles after the pattern so far as my weaknesse could reach held forth by those two Reverend Brethren Mr. David Dickson and Mr. George Hutcheson in their late Pieces of this kind upon other parcels of holy Scripture The Reasons of my undertaking besides what is held forth in the former Epistle were not any confidence I had to come up to my copie wherein I doubt not but as I my self am very conscious so the intelligent Reader will easily perceive that I come far short and that the superstructure by me is much unanswerable as to fulnesse of purpose accuracie and stile of language to the foundation laid by them But first an apprehension I had that as the compleating of such a work as this upon the whole Scripture is much wished for by many and would prove acceptable and profitable to the Church of Christ So many of greater abilities and fitnesse than I for such a task who did lie-by might be strongly induced to contribute their endeavours towards it if any essay of mine should be accepted Wherein I blesse the Lord I have not been in a mistake as may appear by what is sent abroad to the world since the publishing of my former Piece by a Reverend Brother my nearest fellow-labourer in the work of the Ministery upon the two Epistles of PETER And secondly I was one of those who some ten years ago without my knowledge were pitched upon by some Reverend Brethren of the Ministery for carrying-on this Work at which time I almost perfected the whole task then allotted for me but through some sad accident in those times of trouble all the Papers I had written upon that subject were destroyed and lost and so a great part of my time and life in a manner lost with them which notwithstanding did not so discourage me but the remembrance of what sweetnesse I tasted in that study and of the manifold advantage wherewith it did recompense my pains did make me full seven years after more easie to be wrought upon and perswaded by the earnest desires of others to make a new essay as being confident from former experience I my self at least should be no loser by it If any shall think this present Piece to be of greater length than my former and some others of this kind are I hope they will for satisfaction consider that seing the Apostle doth discusse a great and needfull controversie in the Epistle to the Galatians it requireth time and enlargement to find and follow the threed of an intricate dispute and to explain those excellent Truths which the Apostle doth so much labour to assert And as for the Epistle to the Ephesians it is well known to be so comprehensive as containing the whole substance of Christian Religion in so little bulk that hardly can any man at least not I satisfie either himself or his Reader without inlarging himself somewhat in opening up such a rich treasure and excellent subject I know there may be much coincidencie of Doctrines which do nativly arise from those Epistles and from those others to the Philippians and Colossians But the Reader may for his satisfaction consider that besides I have frequently referred him to those places where such Doctrines were formerly raised seing the Spirit of God hath thought it necessary to assert necessary truths oftner than once in severall Scriptures for our further confirmation it should not be thought an idle repetition in a Writer to draw out the same conclusions from the same truths when they occurr for hereby is given a proof of the sufficiency and fruitfulnesse of Scripture as furnishing many arguments to establish one and the same necessary truth To write the same things to you to me indeed is not grievous but for you it is safe saith our Apostle Philip. 3. 1. I trust it shall not offend that in some places I do not only hold forth the doctrine and conclusion which flow naturally from the text but also couch-in some explanations cautions reasons and somtimes some short uses for those serve to obviate mistakes about the truth in hand and to leave some impression of it upon the heart and affections If any take exception that Scriptures are too frequently cited and think they are hereby retarded from making progresse in reading the treatise They may be pleased to consider that I cite no Scriptures to confirm the Doctrines themselves which as I conceive are sufficiently grounded upon and confirmed from the text but only the cautions reasons and uses of those Doctrines which not being grounded upon the present Scripture I desired none to take off my hand upon trust However if any understand the purpose to be truth and grounded upon Scripture he needeth not stand to seek the particular passage which is brought to prove it except he please and judge it convenient that he may have some further ground of meditation upon the truth in hand thereby afforded And now
sinners and specially in this that Heaven and Salvation though purchased at a dear rate by Christ Joh. 3. 16. is notwithstanding freely offered unto all Rev. 22. 17. and really to be bestowed upon all who do but come to Him Joh. 5. 40. and by saving-faith lay hold upon Him Joh. 3. 36. for God's calling them to receive the Doctrine of the Gospel is here termed His calling them unto the grace of Christ. 12. It is ordinary for Seducers and those that are acted by a seducing spirit to usher-in their Errors by some excellent designations as of New-Lights a more pure Gospel-way and what not as here they design their Eerror by the name of another Gospel and this doubtlesse as they would have had the people believe a more excellent Gospel than what Paul had preached for Paul in imitation of the false Apostles calleth their Errors Another Gospel Vers. 7. Which is not another but there be some that trouble you and would pervert the Gospel of Christ. THe Apostle taketh away that excellent title from the error of the false Apostles whereby themselves did design it and denieth it to be a Gospel at all yea and to be any other thing but the invention of men whereby they troubled the Churches peace and laboured to overturn and corrupt the doctrine of the Gospel Doct. 1. It is the part of Christ's Ministers to undeceive a seduced People by taking off the vail of fair pretences wherewith Error useth to be covered and so made the more taking and to set it forth in its vilest colours that People may loath it for Paul doth take the name of Gospel from this error declaring it to be nothing else but a perverting of the Gospel Which is not another 2. There is but one Gospel one in number and no more and but one way to Salvation held out in the Gospel which is by Faith laying hold upon the righteousnesse of Christ Joh. 3. 16. Whatever doctrine holdeth forth any other way to Salvation than this it is no Gospel no glad-tidings of Salvation but a perverting of the Gospel for so doth Paul affirm of the doctrine taught by the false Apostles Which is not another c. 3. The proper effect of Error is to trouble the Churches peace first their outward peace among themselves the patrons of Error being zealous of nothing so much as to gain many followers Mat. 23. 15. for attaining whereof they scruple not much to make wofull rents and deplorable schismes within the Church Rom. 16. 17. Secondly their inward peace of conscience while some are thereby rendred first perplexed and anxious what to choose or what to refuse and at last are made to question all Truth 1 Cor. 15. 32. and others to imbrace Error for Truth and so to ground their peace upon an unsure foundation which can give no solid peace no not in the mean time and whatever false peace is thereby offered it will afterwards end in trouble Jude 13. Hence it is said here of the false Apostles by Paul There be some that trouble you to wit by their Errors The Scripture-use of the word is mainly to signifie inward trouble anxiety fear and perplexity of mind Mat. 2. 3. and 14. 26. The word seemeth to be borrowed from the troubling of waters Job 5. 4 7. which usually cometh to passe by great winds Jona 1. 7. and applied to the troubling of the Galatians by the winds of erroneous doctrine Eph. 4. 14. Doct. 4. Then is usually the design of Satan and of his instruments against Truth most dangerous and so most to be watched against and feared Mat. 7. 15. when they speak fairest and endeavour to palliate their Errors with specious pretences for here when they pretend to no lesse than the holding out of a more excellent Gospel than Paul's ver 6. they endeavour even to pervert and overturn the Gospel of Christ. 5. However people who are in hazard of seduction or already seduced unto Error are to be tendered and by all means servently to be laboured with in order to their confirmation or recovery Jude 22 23. Yet these obdured Leaders and desperate Seducers are not much to be taken notice of Paul thinketh such unworthy whom he should once name But there be some that trouble you 6. The Doctrine which maintaineth that Justification and Salvation are obtained partly by Christ and partly by the merit of good works is a perverting and total overturning of the Gospel in so far as it contradicteth the main scope of the Gospel which is to hold out and exalt Christ as our compleat Saviour Mediator and Ransom and not in part only Eph. 2. 7 8 9. 1 Joh. 1. 7. Hence the false Apostles while they presse justification by works as appeareth from the tenour of the following dispute are said to pervert the Gospel of Christ. Vers. 8. But though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached unto you let him be accursed IN the third part of the Chapter the Apostle that he may justifie his former reproof asserteth the Divine Authority of that Gospel which he had preached unto them And first by denouncing the terrible curse of eternal separation from Christ against those who should corrupt that Doctrine by preaching another way of Salvation differing from it The certainty of which denounciation he confirmeth from the supposition of an impossible case That if either he himself or the other Apostles with him Yea or if an Angel from Heaven should teach otherwise they were not to be exempted from this curse and therefore much lesse should there be exemption for others Doct. 1. The written Word of God without the help of unwritten traditions containeth in it all Truths necessary for bringing about the salvation of those who yeeld themselves to be instructed by it for the written Word comprehendeth the sum and substance of all that Paul preached or believed Act. 24. 14. and no Doctrine differing from what he had preached was to be taught under the hazard of a curse which could not be except he had preached all necessary Truths Let him be accursed saith he who preacheth any other Gospel 2. Whatever Doctrine is propounded unto the Church as a part of God's Word and necessary to Salvation if it be diverse and differing from or besides the written Word though it be not directly contrary unto it it is a cursed Doctrine and the Authors thereof accursed The Ambassador who speaketh any thing beside his Commission is as well in a fault as he who speaketh the contrary though not so much for saith the Apostle If we preach unto you any other Doctrine than that the word signifieth besides that we have preached unto you let us be accursed 3. So assured ought Ministers to be of the truth of what they hold forth as the way to life and salvation that nothing imaginable no not the authority of an Angel from Heaven may prevail to brangle
them in their leaving of it yea and that knowingly and with confidence they may be able to denounce the curse of God against those who would dare to hold out another way of Salvation contrary unto it for so doth Paul If an Angel preach besides what we have preached let him be accursed 4. The Ministers of Jesus Christ ought to be faithfull unto the souls of those over whom they are set by declaring the whole Counsel of God unto them Act. 20. 27. and keeping up no Truth necessary for Salvation from them for Paul was thus faithful to the Galatians else he could not denounce those accursed who would preach any thing to wit as necessary to Salvation even besides that which he had preached unto them as he doth here 5. So much of glory to God's Justice and Mercy is manifested in the Doctrine of the Gospel Eph. 1. 6 7 12. the keeping of this Doctrine pure and uncorrupt is so necessary for the salvation of sinners 1 Tim. 4. 16. the perverting of this Doctrine by adding any thing of mans inventions to it is so dishonourable to God whose wisdom is hereby taxed as defective so destructive to the Doctrine of the Gospel it self ver 7. and so perniciously poisonable to the souls of People Act. 15. 24. that they who are guilty of this sin and labour to seduce others to imbrace their pernicious Errors are liable to the terrible curse of eternal separation from Christ and ought to be pronounced such judicially by the Church Tit. 3. 10. Let him be accursed or Let him be Anathema which was one kind of that dreadfull sentence of Excommunication as it was used with the Jews and the word signifieth that which is put apart from the use of man and dedicated unto God with the accursing of them who should convert it to their own use and so by a translated sense it signifieth eternal separation from Christ. Rom. 9. 3. 1 Cor. 16. 21. Doct. 6. The more impartial the Ministers of Christ be in reproving of sin and denouncing of threatnings against all without exception who are guilty of the sin threatned the word of reproof and threatning will have the more weight from his mouth and when the Word is dispensed with evident respect to persons so that the faults of some are sharply rebuked when the sins of others equally guilty for by-respects are wholly connived at usually no person careth for it therefore Paul that the judgment denounced may have the more weight with others exempteth not himself if so he should be found guilty of the sin against which he threatneth Though saith he even I Paul or any other of the Apostles preach any other Doctrine c. 7. As people when they discern any excellencies or perfections whether in gifts or graces in Ministers are ready to take upon trust whatever they deliver so nothing of that kind should make faith to what they preach if it be not founded upon the Word of Truth the first of these is supposed the other more directly expressed while he saith If we or an Angel from Heaven preach any other Doctrine let him be accursed 8. The Authority of the Gospel and written Word is far above the Authority of the most trust-worthy Men yea and of the glorified Angels So that neither Man nor Angel Church or any other can adde any Authority to it as though without the testimony of those it had not sufficient Authority in it self 2 Pet. 1. 19. and from God the Author of it 2 Tim. 3. 16. to give faith unto it neither can they detract any thing from its Authority though they should all in one voice contradict it as it appeareth from this impossible case supposed by the Apostle Though we or an Angel from Heaven preach any other Gospel let him be accursed Vers. 9. As we said before so say I now again If any man preach any other Gospel unto you than that ye have received let him be accursed THat the Apostle may shew what he spoke proceeded neither from rage nor rashnesse he doth again denounce the former terrible curse more generally against all whomsoever guilty of the forementioned sin Doct. 1. Such is the incapacity of mens minds to understand the things of God Eph. 4. 18. the imbecillity and weaknesse of their memories to retain and carefully keep Heb. 2. 1. Yea such is the deadnesse slownesse and aversnesse of the will and affections from imbracing and giving entertainment to saving Truths at first when they are offered Zech. 7. 11. that weighty and necessary Truths are not only once but frequently to be inculcated by faithful Ministers especially fundamental Truths Philip. 3. 1. and of daily use and practice 2 Pet. 1. 12. which frequent inculcating of one and the same thing must flow not from lazinesse occasioning vain and idle repetitions condemned Mat. 6. 7. but from the zeal of God respect to and compassion of the peoples necessity for Paul doth inculcate and again repeat this necessary and fundamental Truth that the Doctrine of the Apostles and by consequence their Writings 1 Joh. 1. 1. have Divine Authority and are throughly sufficient to Salvation without any mixture of humane Traditions added to them As I said before so say I now again 2. Though zeal for God and Truth with servency in the delivery of Truth chiefly in the reproof of sin Isa. 58. 1. be required in a Minister yet he is carefully to guard lest under pretence of zeal he vent his inconsiderate and fleshly passions or lest he give any ground for people to conceive so of him for Paul guardeth against this by repeating advisedly what he had presently spoken As I said before so say I now again 3. It is not enough for the Salvation of peoples souls to have the Gospel preached in purity among them except it he also received by them as labouring to understand the purpose of it Act. 8. 30. giving assent unto the truth of it in their understanding Heb. 4. 2. and imbracing the good things offered by it in their heart and affections 1 Tim. 1. 15. for whereas ver 8. Paul said they are accursed who teach otherwise than he had preached here he saith they are accursed who preach otherwise than they had received whereby it appeareth as Paul had preached the Gospel of Christ so the Galatians received it to wit the whole bulk of Church-members come to age the two first wayes mentioned in the Doctrine and sincere Believers among them in the last way Vers. 10. For do I now perswade men or God or do I seek to please men for if I yet pleased men I should not be the servant of Christ. HEre is a second Argument proving the Divine Authority of the Gospel which Paul had preached to those Galatians taken partly from the scope of his Doctrine which was not to perswade men that is by a necessary Ellipsis and a construction somwhat unusual he did not by his Doctrine perswade men to be
acceptation with Christ his being approven of Him and the testimony of a good conscience for fidelity in His Service more than all the favour countenance applause or any advantage flowing from these which he can receive from men and before he hazard the losse of the former he will rather a thousand times imbrace with gladnesse the most certain losse of the latter for Paul maketh this an argument why he did not seek to please men because that hereby he should lose the approbation of Christ Fâ—ra if I yet pleased men I should not be the Servant of Christ. Vers. 11. But I certifie you Brethren that the Gospel which was preached of me is not after man 12. For I neither received it of man neither was I taught it but by the revelation of Jesus Christ. THe Apostle addeth a third Argument to prove the Divinity of that Gospel which he had preached whereby he asserteth also his own lawfull Call to be an Apostle which was questioned by his adversaries affirming as it appeareth from his so much insisting to demonstrate the contrary from ver 13. chap. 1. to ver 15. chap. 2. that he was no Apostle but some ordinary Preacher who had received the Doctrine of the Gospel at the second hand only and having so received it had now himself corrupted it contrary to what was taught by the other Apostles James and Cephas of whose Authority and Patrociny his adversaries did falsly boast whereby they created a prejudice in the minds of those Galatians both against Paul's person and his doctrine which he wipeth off while he prosecuteth this Argument at large And in the first place he propoundeth the Argument as a thing known at least which could not be contradicted to wit that the Gospel preached by him was not after man ver 11. that is as he explaineth presently he neither received it of man or he received not his Office to teach and preach the Gospel from any meer man and so was no ordinary Preacher Neither was he taught it by man that is the knowledge which he had of the Gospel was not by any ordinary mean or instruction from men and so he had it not at the second hand but it was immediately revealed to him by Jesus Christ and therefore behoved to be divine ver 12. Doct. 1. It is the part of a faithful and prudent Minister by loving and affectionate insinuations to bear himself in upon the affections of people even though deeply prejudicate against him so long as there is any hope of gaining them for thus doth Paul to these Galatians while he calleth them Brethren 2. It is the usual custom of Hereticks and adversaries of Truth when they have nothing to say in reason against the Doctrine it self to cast reproach upon the persons of those who preach it and especially to question their Call and Authority to preach that so they may indirectly at least reflect upon the Doctrine which they preach So do the Papists now against the Ministers of the Reformed Churches and so did the false Apostles then against Paul as we cleared in giving the sense of the words and appeareth from his asserting his Call to be an Apostle It is not after men neither received I it from man 3. When subtil wits do thus puzle the People of God by such diversions from the main purpose and by Arguments which do not directly strike at the Truth in question it is nevertheless the part of Christs able and faithfull Ministers to take off those indirect prejudices by shewing how groundlesse they are and particularly they are not only to clear the truth of the Doctrine but also their own Call from God to preach that Doctrine for so doth Paul here and to the end of the Chapter Now I certifie you Brethren c. 4. As none may take upon him to dispense the Word of God publickly unto others without a lawful Call from God to do it Rom. 10. 15. So there are several sorts of callings one of men and ordinary when God calleth by the voices and consent of men following the Laws of the Word 2 Tim. 2. 2. another of God and extraordinary when He doth call immediately the Call of the Church not interveening Joh. 20. 21. for Paul doth not preach untill he receive the Office to preach and this not of man in the ordinary way and so of God extraordinarily For neither received I it of man saith he 5. They who are to teach others are first to be taught themselves to wit ordinary Preachers by ordinary means whereby they may be enabled by sound Doctrine both to exhort and convince gainsayers Tit. 1. 9. The Priests lips should keep knowledge and they should seek the Law at his mouth Mal. 2. 7. for as Paul received an Office to preach the Gospel so he was taught and instructed in the Gospel I neither received it neither was taught it but by revelation 6. It was required to the Office of an Apostle that the person called to it should have the infallible knowledge of the truth of the Gospel and this not wholly by the help of humane means as we do now learn knowledge at Schools of Learning and by our own private study but also and mainly by immediate inspiration from the Spirit of God for Paul sheweth that the Gospel was not taught him of man and this he saith not to depresse humane learning and the knowledge of divine Mysteries which we attain unto by the help of Learned-men and of their Writings this being the ordinary way of attaining knowledge now 1 Tim. 4. 13. 2 Tim. 2. 2. but that hereby he may obviate the calumny of his adversaries who alleaged he had the knowledge of the Gospel by ordinary instruction from men only and so was no Apostle Neither was I taught it but by the revelation of Jesus Christ that is it was immediately revealed unto him by Christ. 7. And this that Christ is opposed unto man doth point at His Deity See Vers. 1. Doct. 5. Vers. 13. For ye have heard of my conversation in time past in the Jews Religion how that beyond measure I persecuted the Church of God and wasted it 14. And profited in the Jews Religion above many my equals in mine own Nation being more exceedingly zealous of the traditions of my fathers BEcause the Argument presently mentioned is most weighty therefore the Apostle doth at large prosecute it and giveth in this Chapter four Evidences of the truth of what he asserted in it to wit That neither the knowledge which he had of the Gospel was from humane perswasion or by ordinary means nor yet his Call to preach the Gospel was from the suffrage of men or any Authority conveyed by man but both of them were immediately from God The first Evidence relating mainly to the first branch of the Assertion is The hostile mind which he carried against the Christian Church while he was a Pharisee Act. 26. 5. in persecuting and making
bitter and implacable persecutors as having some respect to conscience in other things and being acted in this from the principles of a deluded conscience Joh. 16. 2. which of all other ties doth most strictly bind and most effectually drive forward to fulfill its dictates especially in things of religious concernment Act. 13. 50. for Paul who profited in the Jews Religion above his equals and was exceedingly zealous did persecute the Church 9. The life and way of some who are engaged in a false Religion may be so blamelesse and according to the dictates of their deluded conscience so strict as that it may be a copie unto those who professe the true Religion and a reproof to many such for their palpable negligence so was Paul's way while he was a Pharisee even such as may serve for a copie unto Christians to walk by in several things as first to be active in spreading the true Religion in our places and stations and bearing down of contrary Errors as he was in persecuting the Christian Church because it was opposite to the Jewish Religion professed by him Secondly that what we do in Religion or for God we do it not negligently but with all our might Eccl. 9. 10. and to the uttermost of what our power can reach as he did persecute the Church not lazily but above measure or extreamly Thirdly that we labour to profit advance and grow in Religion both as to the knowledge of Truth contained in it Heb. 6. 1. and practise according to those Truths 2 Pet. 1. 5. as he profited in the Jewish Religion Fourthly that in the matter of growth there be an holy emulation and strife with others that we may outstrip them as he profited above many of his equalâ— Fiftly that we be zealous for our Religion as having love to it and to the honouring of God whether by our selves or others according to it Act. 15. 3. together with grief and anger when God is dishonoured and Religion wronged Joh. 2. 15 16 17. as Paul was zealous of the Traditions of his fathers for zeal hath in it a mixture of love and anger Doct. 10. As love to the honour of God may engage a man sometimes to speak to his own commendation So there would be that modesty and sobriety of spirit as it may appear he doth not speak from arrogancy or pride and that he seeketh not his own commendation in speaking for Paul commendeth his own diligence and abilities that thereby he may commend Free-grace which delivered him out of that state but with great modesty for he saith not he profited more than all but more than many and not more than his superiours but more than his equals to wit for time and age and those not in all the world but of his own nation 11. As our affections of joy love hatred anger and grief are by nature so corrupt Eph. 2. 3. that even the choicest of them if they be not brought in subjection to the Word by the Spirit of God will lay forth themselves rather upon forbidden and unlawfull objects than that which is warrantable and commanded by the Lord So our zeal and fervency of spirit in particular will bend it self more toward the maintenance of Error than of Truth for Error is the birth of our own invention Gal. 5. 20. and hath the rise from some unmortified lust within which it doth gratifie 2 Tim. 4. 3. so is not Truth Thus Paul sheweth that his zeal tended more to maintain that part of the Jewish Religion which was unwarrantable to wit the unwritten Traditions than all the rest of it And was much more zealous of the Traditions of my fathers saith he Vers. 15. But when it pleased God who separated me from my mothers womb and called me by his grace 16. To reveal his Son in me that I might preach Him among the Heathen immediately I conferred not with flesh and bloud 17. Neither went I up to Jerusalem to them which were Apostles before me but I went into Arabia and returned again unto Damoscus HEre is a second Evidence of the truth of what he formerly asserted ver 11. and 12. to wit that as God in His providence had been making way both in Paul's birth and education for that which He had purposed to imploy him in so when it pleased God at the time of his gracious and effectual calling ver 15. to make Christ and the doctrine of Redemption by Christ known unto him by extraordinary and immediate revelation Act. 9. 4. that as an Apostle immediately called by God ver 1. he might publish the knowledge of Christ among the Gentiles he was so much perswaded of his immediate Call from God that he did not debate the matter neither with himself nor others who might have disswaded him from giving obedience to it ver 16 but immediately went about the discharging of his Apostolick Office not without great hazard and pains to himself in Arabia and Damascus without so much as once visiting any of the Apostles ver 17. far lesse went he to be instructed in the knowledge of the Gospel by them or to receive Ordination unto the Ministerial Office from them as his adversaries did falsly alleage of him the falshood whereof he is here making evident From Vers. 15. Learn 1. Such is the power of God's good pleasure whereby He doth whatsoever He willeth in Heaven and Earth Ps. 135. 6. that the will of man though never so deeply engaged in the course of sin and wickednesse cannot resist it but most willingly doth yeeld unto it whenever the Lord thinketh fit to let forth that His good pleasure in its gracious and powerfull effects of drawing a sinner out of Nature to the state of Grace as it appeareth from the adversative particle But whereby the Apostle opposeth Gods pleasure to his own former weaknesse as prevailing over it But when it pleased God c. 2. The fountain-cause of man's salvation and of all things tending to it especially of his effectual calling and of that whereby he is made first to differ from another is God's good-pleasure and nothing present Eph. 2. 1. or foreseen to be Rom. 9. 11. in the person who is called for the Apostle ascribeth all of that kind in himself to the pleasure of God But when it pleased God to reveal His Son in me 3. The disposing of events or of things which shall fall out together with the time when they shall fall out are wholly ordered by God's will and pleasure for this pleasure of His circumscribeth even the time of Paul's calling But when it pleased God then and neither sooner nor later was Christ revealed to him 4. The Lord by His working in us and particular acts of providence towards us is often making way for some hid design and purpose of His about us which for the time we are ignorant of but when it appeareth by the event a wonderfull contexture of providences making way for it and
receive a proof of God's fidelity in bearing them through all hazards which they may meet with in following of His Call 2 Cor. 1. 10. Thus was it with Moses Exod. 2. 10 c. so was it with Jeremiah Jer. 1. 19. and so here with Paul whose first work after God had called him to be an Apostle was to preach the Gospel among the wicked and savage Arabians I went to Arabia 4. The Apostles by their Office were not fixed or tied unto any certain Charge as ordinary Ministers now are Rev. 2. 1 8. but their Charge being the whole World Mat. 28. 19. they went from place to place as the necessities of People required Rom. 1. 11. rules of Providence Rom. 15. 20. or God by His Spirit did immediatly direct Act. 16. 9 10. Thus Paul went unto Arabia and returned again to Damascus near to which he was converted Act. 9. 3. at which time of his return did fall out that hazard wherein he was from the Jews mentioned Act. 9. 23 c. for the history sheweth it was many dayes after his conversion and that immediately after his delivery from it he went to Jerusalem and conversed familiarly with the Apostles and therefore it could not have been before his journey to Arabia else that history should contradict Paul himself affirming here that he went up to Jerusalem to them who were Apostles before him Vers. 18. Then after three years I went up to Jerusalem to see Peter and abode with him fifteen dayes 19. But other of the Apostles saw I none save James the Lord's Brother HEre is a third Evidence to wit that three years after his conversion he went to Jerusalem to give a familiar serious and friendly visit to Peter in token of mutual consent and agreement to one and the self-same Truth which was preached by them both but not that he might learn the knowledge of the Gospel from Peter as his adversaries alleaged for his abode with Peter was but for fifteen dayes only ver 18. And lest any should object that he had been taught at that time by some other Apostle he sheweth he saw no other Apostle there but James and that he did see him only as it were upon the by which James was not the son of Zebedeus who was beheaded by Herod Act. 12. 2. but the son of Alpheus Mat. 10. 3. who either himself or his wife hath been of kinred with Mary the mother of Jesus Hence James their son is here called the Lord's Brother according to the custom of the Hebrews who called men of the same kinred and bloud Brethren Gen. 13. 8. Doct. 1. That nothing of Peter's supposed supremacy over Paul and the rest of the Apostles can be gathered from this place as the Papists do alleage appeareth from this that Paul went first to his Work before he came to Peter at all and that his businesse with Peter was not to receive ordination from him or to evidence his subjection to him but from the respect and reverence he carried to him to give him a friendly visit Besides that it is the Apostle's scope in a great part of this Epistle to shew that he was nothing inferiour to Peter or to any other of the Apostles 2. We ought so to spend our time for diligence and faithfulnesse in our stations that we may be able to give a good account how time hath been spent both for dayes and years Paul giveth such an account while he sheweth he preached three years in Arabia and Damascus and after stayed in Jerusalem fifteen dayes Then after three years I went up and abode fifteen dayes 3. It ought to be the endeavour of Christ's Ministers to entertain love and familiarity one with another as also to make their so doing evident unto others it being most unseemly for those who preach the Gospel of Peace unto others to live in discord among themselves for Paul went up to Jerusalem to see Peter as for other reasons so that hereby he might evidence that love and harmony which was between them 4. The Lord doth so direct the steps of those who do acknowledge Him in all their wayes Prov. 3. 6. that His glory and their good is sometimes eminently brought about by some of the ordinary passages of their life even beyond their own intention or purpose as here Paul's deferring to go to Jerusalem for the space of three years his abode there only fifteen dayes and his seeing none of the Apostles there save Peter and James do serve as an evidence to refute that calumny of his adversaries against his Doctrine and Office and hath been ordered so of God for that end although Paul in the mean time knew not so much being then ignorant that ever he should meet with such a calumny 5. As Ministers may and ought to meet sometimes together to evidence and entertain mutual love and concord and because of that mutual inspection which they ought to have one of another So their meetings ought neither to be so frequent or of so long continuance as that thereby their Flocks may suffer prejudice for the word importeth that this was a serious visit and about serious things made by Paul to Peter and yet he remained with him but a short time untill he returned to his Charge again He went to see Peter and abode with him fifteen dayes Vers. 20. Now the things which I write unto you behold before God I lie not THe Apostle having to do with adversaries and some also amongst the seduced Galatians who gave not much credit to his Word asserteth the truth of all he hath said and is to say in matter of fact through the whole Epistle and confirmeth it by an oath where according to the use of Scripture els-where he expresseth but one principal part of an oath to wit a confession of God's presence and power to witnesse and judge the Truth and includeth the other parts such as our invocation of God to bear witnesse that we speak the truth 2 Cor. 1. 23. and imprecation that God would be a Judge to take revenge upon us if we lie Ruth 1. 17. Doct. 1. The Spirit of God in Scripture hath not left us destitute of sufficient evidences to be found in Scripture it self from whence the truth of it may be made out and all atheistical doubtings to the contrary removed among which this is one the solemn Oath of those who write it being men otherwise godly and worthy of trust attesting the truth thereof and taking God to witnesse against their own soul if they did lie in what they wrote Behold before God I lie not 2. The choicest Servants of Christ may be looked upon as liars and unworthy to be trusted even by those to whom they are sent and yet they must not give over to preach as knowing the Word spoken by them doth still get credit from some 2 Cor. 2. 15. and will beget trust to it self from others whom God hath ordained to be
communicate the Doctrine which he had preached among the Gentiles to the most eminent of the Apostles that by their subscribing unto it as to the same with that which themselves did preach his by-past and future labours might have the more successe which as it seemeth was in hazard to be much retarded by the calumnies of his adversaries affirming that the other Apostles did not approve of the Doctrine which he preached ver -2. So that here is a fifth Evidence that both his Doctrine and Office were divine in that not only they were such as might abide the censure of the other Apostles but also that he in the course of his Ministry was singularly owned and approved of by God as being directed by immediate revelation from Him Doct. 1. It pleaseth the Lord often in mercy toward His Church to preserve the lives of profitable Instruments for His Work for a long time notwithstanding of all the endeavours of Men and Devils to the contrary for Paul whose bloud was much thirsted after and whose hazards were so many in several places and from several hands 2 Cor. 11. 26. is yet preserved in despight of all in the free exercise of his Ministery for the space at least of fourteen years together even though the space of time here mentioned were to be reckoned from his first conversion which yet some do reckon from the third year following to wit the time mentioned Chap. 1. ver 18. Then fourteen years after I went up c. 2. It may be sometimes lawfull yea and necessary also for a Minister to go abroad from the Flock committed to his charge for a season to wit when and where the glory of God in defence of Truth and in removal of what may mar the edification of the Lord's People doth call him for Paul here taketh journey to Jerusalem leaving the Gentiles for a season who were his own more proper Charge Act. 9. 15. that his consent in Doctrine with the other Apostles might be made evident and so the edification of those to whom he did preach more advanced I went up to Jerusalem saith he and that lest I should run in vain Jerusalem was seated on a mountain and compassed with mountains Psal. 125. 1 2. whence it is said he went up to it 3. It is the part of all and especially of Christ's Ministers the moe they are who mark their steps and mis-represent their actions to walk the more circumspectly that so far as is possible the mouth of adversaries may be stopped 2 Cor. 11. 12. Thus Paul being to make it evident that the other Apostles did approve the Doctrine preached by him taketh with him Barnabas and Titus as two witnesses according to the Law sufficient Deut. 17. 6. to give testimony to the Apostles what Doctrine he had preached to the Gentiles and again to testifie to the Gentiles that consent which was betwixt him and the Apostles And this lest his adversaries might have objected that he had lyed in both or either of these With Barnabas and took with me Titus also 4. Though we are not now to expect immediate revelations from God whether for direction in one duty or information of future events such as were in use before the Canon of the Scripture was compleated and the gift of extraordinary Prophecy had ceased Heb. 1. 1. Yet seing the written Word is given unto us as a compleat Rule both for Faith Joh. 20. 31. and Manners 2 Tim. 3. 16 17. and as that which may abundantly supply the defect or want of all those extraordinary wayes whereby God did make known His mind unto His People then Heb. 1. 1. Therefore we ought to advise with God's Will revealed in Scripture and regulate all our actions motions and journeys according to it both for the lawfulnesse and expediency of what we undertake Psal. 119. 9. that thus while we acknowledge God in all our wayes He may direct our paths Prov. 3. 6. Thus Paul advised with God in his journey for he went up by revelation in place whereof as said is we have the written Word now 5. How little ground the Papists have to infer from Paul's practice here that the Church of Rome and particularly the Pope the head thereof is the supream Judge upon Earth of all questions pertaining to Religion and that all Preachers after Paul's example should submit their Doctrine to be tried and judged by Peter's Successor appeareth from this passing-by other things that Paul did not submit his Doctrine to be judged by Peter or by any other as if he had been either inferiour to them or uncertain of the truth of that which he had preached both which had been contrary to Paul's scope which as said is was to evidence that both his Doctrine and Office were immediately from God Neither will the words bear further than that he did in a friendly and brotherly manner acquaint them with the Doctrine preached by him that their approbation being given unto it the mouth of adversaries might be stopped for the word rendred to communicate signifieth to make any thing known to another in a familiar and friendly way which in strict Law we are not bound to See Act. 25. 14. where the same word is used And communicated unto them 6. Though the Minister of Jesus Christ is not to depend upon the approbation of others for confirmation of his Doctrine as if he himself were uncertain of the truth thereof before their testimony be added to it chap. 1. ver 8. Yet he is not to be so self-willed as to misregard what others do judge or think of what he preacheth but ought to dimit himself so far as when there is necessity he may give a friendly account unto others of the Doctrine preached by him that so if it be possible mistakes arising through misinformation may be removed and the joynt consent of others to the truth of what he preacheth may be obtained thus Paul that he might gain their approbation did communicate unto the Apostles that Gospel which be preached among the Gentiles 7. When the approbation of others is sought after unto any action or deed christian candor will and ordinary prudence may teach a man to report the matter of fact truly which he would have approved of lest otherwise an approbation surreptitiously required and given upon misinformation and through mistake may upon a discovery tend unto the informer's greater prejudice for Paul here being to gain the approbation of the Apostles unto his Doctrine did give them a faithfull account of that same Doctrine which he had preached I communicated that Doctrine which I preach among the Gentiles 8. It tendeth in no small measure to uphold the credit of a man's Ministery against his adversaries that in his Doctrine he hath been alwayes constant to himself without wavering or contradicting of himself in any thing which he did ever vent for Truth providing alwayes that he be constant in the Truth for constancy in Error is
that not only the weak and infirm but even those who are strong and richly endued both with grace and parts will sometimes be corrupted by it It is usual for us unawares to esteem of such as of somewhat more than men and being once that far engaged in our esteem of them we do not so narrowly examine their actions as we would of other men Hence all is taken for current that cometh from them thus not only the vulgar Jews but even Barnabas himself an eminent Apostle Act. 13. 1 2. was carried away with Peter's bad example And the other Jews dissembled likewise with him insomuch that Barnabas was carried away with their dissimulatiâ—n and ver 14. his example had a kind of compulsion in it towards the Gentiles to make them do as he did Why compellest thou the Gentiles to live as do the Jews 7. A speat and inundation of evil examples though even held forth by private Christians especially if they be otherwise pious is so impetuous and of such force to carry others along in their practice with it that even the very best of men can very hardly stand out against it for Barnabas his dissimulation is ascribed not only to Peter's bad example but also if not mainly to that influence which the evil example of these other Jews had upon him And the other Jews dissembled likewise insomuch that Barnabas was carried away with their dissimulation 8. It is of great concernment unto all Superiours and chiefly those who are eminent for piety and parts to take diligent heed left they give bad example unto others and this not only because of what is partly expressed in the two former Doctrines but also because the sins of others which are occasioned by the evil example of any will be justly charged upon him whose bad example they do follow for the dissimulation of the Jews and Barnabas is mentioned as an aggravation of Peter's sin which had such dreadfull consequences And the other Jews dissembled likewise Vers. 14. But when I saw that they walked not uprightly according to the truth of the Gospel I said unto Peter before them all If thou being a Jew livest after the manner of the Gentiles and not as do the Jews why compellest thou the Gentiles to live as do the Jews SEcondly The Apostle enlargeth what he said ver 11. of his withstanding Peter shewing that when he had perceived they walked not uprightly or with 〈◊〉 streight foot according to the sincere Doctrine of the Gospel without more ado he did openly fall upon Peter whose example had given the occasion of that 〈◊〉 unto all the rest and the fault which he chargeth hiâ— with and that which did aggrege his sin most was th 〈…〉 by his example he did constrain the Gentiles as they would not have been cast out of Peter's fellowship and of the Church to observe the Ceremonial Law of Moses as the Jews did the iniquity whereof he shewe 〈…〉 in this that Peter himself who was a Jew and so mo 〈…〉 bound to observe the Ceremonial Law which was giv 〈…〉 not to the Gentiles but to the Jews had cast off th 〈…〉 yoke and lived after the manner of the Gentiles as 〈◊〉 clear from ver 12. and therefore there was no reason 〈◊〉 it that he should inforce that yoke upon others Doct. 1. The multitude of those who swerve from Truth should not make Truth the lesse lovely unto or blunt the edge of others in the defence of it against Error Though Truth should be deserted by all except one only it is worthy to be owned stood to and defended by that one and this against all who do oppose it for though Peter the other Jews Barnabas and all did dissemble and halt from the Truth Yet Paul alone doth stand for it And when I saw that they walked not uprightly according to the Truth I said unto Peter c. 2. It is the duty of all professors to walk so both in the matter of opinion and practice as is suitable unto and well-agreeing with the sincere Truth of God held out in the Gospel even so as that in opinion they hold nothing which is though but indirectly contrary to that Truth or in practice act nothing which may reflect upon that Truth and when they halt or walk not with a streight foot in either of those they are blame-worthy for the fault of Peter and the rest for which they are here reproved was That they walked not uprightly or with a streight foot according to the truth of the Gospel Their practice and their opinion concerning the lawfulnesse of gratifying the Jews in the present businesse did indirectly at least contradict and reflect upon that great Gospel-truth about the abrogation of the Ceremonial Law 3. When many are guilty of one and the same sin the Minister of Jesus Christ ought to reprove wisely and without respect of persons making the weight of the reproof light upon them as they have been more or lesse accessory to the sin for because Peter's example had been the occasion of sin to all the rest Paul directeth the reproof to him by name and this before the rest that they might see themselves indirectly at least reproved also for following this bad example I said unto Peter before them all 4. Though private sins which have not broken forth to a publick scandal of many are to be rebuked in private Mat. 18. 15. Yet publick sins are to receive publick rebukes that hereby the publick scandal may be removed and others may be scared from taking encouragement from those sins to do the like 1 Tim. 5. 20. Thus because Peter did sin publickly before all Paul by way of reproof said unto Peter before them all 5. Though the binding power of the Ceremonial Law was abrogated at Christ's death and the practice thereof in some things at least left as a thing lawful and in it self indifferent unto all for a time after that See ver 4. doct 1. Yet the observation thereof even for that time was dispensed with more for the Jews sake and was more tolerable in them who were born and educated under the binding power of that yoke than in the Gentiles to whom that Law was never given and so were to observe it or any part of it only in case of scandalizing the weak Jews by their neglecting of it Rom. 14. 20 21. This difference betwixt Jew and Gentile as to the practice of the Ceremonial Law is gathered from the Apostle's way of arguing with Peter from the lesse to the more If thou being a Jew livest not as do the Jews to wit in observing the Ceremonial Law why compellest thou the Gentiles to live as do the Jews Whereby he implyeth that the observation of these Ceremonies was more to be comported with in the Jews than in the Gentiles 6. It is a piece of unreasonable absurdity in a Minister for which he can give no accompt neither to God nor man to
Which Argument is further urged ver 3 4. and enlarged unto their receiving these other miraculous Gifts of the Spirit by the means of that Doctrine and as confirmations of it ver 5. Secondly Abraham was justified by Faith ver 6. From which he inferreth that Believers are Abraham's children ver 7. and that all of them whether Jew or Gentile must be justified by Faith also ver 8 9. Thirdly Those who seek to be justified by the Law are under the curse of the Law and therefore not justified ver 10. Fourthly Scripture testifieth that men shall be justified by Faith ver 11. Whence he inferreth and proveth his Inference that therefore they cannot be justified by the Law ver 12. Fifthly Christ's redeeming of us from the curse of the Law and all the fruits following upon His Death are received by Faith ver 13 14. In the second part of the Chapter he answereth some Objections and joyntly sheweth the date prescribed by God for keeping the Ceremonial Law was now past Object 1. It seemeth the way of Justification by Faith in the Promise made to Abraham was changed by the Law given upon Mount Sinai He answereth by a similitude taken from humane Covenants ver 15. that the Covenant of Grace made and ratified by God with Abraham in Christ could not be altered nor abrogated by the Law which was given so long after ver 16 17 18. Object 2. The Law seemeth to be given in vain and to no purpose if it do not justifie He answereth by shewing another end for which the Law was given to wit for the discovery and restraint of sin and that God's design was not that people should be thereby justified ver 19 20. Object 3. The Law seemeth then to be contrary to the Covenant-promise if the one discover sin and the other forgive and cover it He answereth first retorting the Objection against the Propounders to wit that by their way the Law would be contrary to and destructive of the Promise ver 21. Secondly shewing the Law in discovering sin and condemning for it was subservient to the Promise while it did necessitate guilty sinners to believe and apply the Promise ver 22. Object 4. It seemeth the Ceremonial Law and the whole ancient dispensation ought to be observed under the Gospel for the same use and end at least He answereth shewing the Law was for good use to the ancient Church ver 23. which he illustrateth by comparing the Law to a Schoolmaster ver 24. but denieth that therfore it should be observed now because the Church was come to perfect age and so could not be any longer keeped under a Schoolmaster ver 25 26. Object 5. It seemeth Circumcision at least ought to be observed seing it was not added upon Mount Sinai but instituted long before He answereth shewing that Baptism doth serve for all those spiritual uses now which Circumcision did serve for then and consequently that Circumcision was not to be any longer practised ver 27 28 29. Vers. 1. O Foolish Galatians who hath hewitched you that you should not ohey the Truth before whose eyes Jesus Christ hath been evidently set forth crucified among you THe Apostle being to insist further upon the former dispute lest their assertions had been thereby rendred dead and dull quickeneth them a little by inserting a sharp reproof wherein he chargeth them with folly in that they had suffered themselves to be seduced by a sort of spiritual sorcery or witchcraft unto disobedience to the Doctrine of the Gospel which disobedience he aggregeth from the perspicuity and plainnesse in which that Doctrine was preached unto them even such as if Christ together with His bloudy passion had been drawn and painted upon a board before them Doct. 1. The Minister of Jesus Christ when he is called to insist upon the clearing-up of Truths unto the understanding whether positively by shewing what is revealed in Scripture concerning them or controversally by refuting contrary Errors would mix his discourse with an occasional word of Exhortation Reproof or somewhat of that kind which may tend more immediately and directly to excite and quicken the affections of hearers lest they otherwise wax dull and languish for Paul casteth-in a sharp reproof in the midst of his dispute O foolish Galatians c. 2. Where the precious Truths of the Gospel are preached and disobeyed People neither labouring to be perswaded of the Truth in their understandings Act. 17. 32. nor to prize it in their heart and affections Matth. 11. 17. nor to practise it in their life and conversation Matth. 7. 26. this is a sin the evil whereof cannot be sufficiently aggreged or spoken against as being a sin against the remedy of sin Heb. 2. 3. for this is the fault for which the Apostle doth so sharply reprove those Galatians even that they did not obey the Truth the word signifieth the not believing of and disobedience to the Truth when it is believed 3. Hereticks who by fair words deceive the simple Rom. 16. -18. are a kind of spiritual Sorcerers and Heresie and Error is spiritual Witchcraft For first as Sorcerers by deluding the senses make people apprehend that they see what they see not So Hereticks and erring spirits by casting a mist of seeming reason before the understanding do delude it and make the deluded person beleive that to be Truth which is not chap. 1. 6 7. And secondly as Sorcerers in what they do of that kind are in a singular manner assisted beyond the reach of their own ability and skill by the Devil who really doth the thing upon the Sorcerers practising of some Satanical ceremonies which are prescribed unto them by the Devil as a watchword whereat he is ready to answer So heretical spirits are often more than ordinarily assisted in drawing of multitudes after them and this by Satan's concurring with them 2 Thess. 2. 9. Thus the Apostle speaking of that influence which false Teachers had upon them in drawing them from the Truth he saith Who hath bewitched you It 's a word borrowed from the practice of Witches and Sorcerers who being assisted by the Devil use to cast mist before the eyes to dazle and so delude them 4. For a people to have the Gospel among them and not to make use of it but to reject it and make defection from it argueth them to be fools indeed whatever be their wisedom otherwise in things relating to this present life for the Doctrine of the Gospel containeth saying Wisdom which maketh wise unto Salvation 2 Tim. 3. 15. which Wisdom they reject Thus Paul calleth them foolish Galatians because they obeyed not the Truth 5. Though neither Ministers nor any other ought to charge men with folly with a mind to reproach them or in way of private revenge Mat. 5. 22. Yet the Minister of Jesus Christ or any other who hath a Call to it may upbraid a man with folly if first the party reproved be guilty of folly as
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
who transgresseth in one thing 5. There is no person whether rich or poor noble or ignoble learned or unlearned whose sin deserveth not the forementioned curse The consideration indeed of the person of some sinners doth aggrege their sin beyond the sin of others Rom. 2. 17. to 25 but no consideration of the person of any can so far extenuate his sin as to make it not deserving of God's wrath and curse for saith he Cursed is every one without exception who continueth not 6. Not only sins of commission or doing of that which the Law forbiddeth but also sins of omission or the leaving undone of what the Law commandeth do deserve the curse for saith he Cursed is every one not only who doth what the Law forbiddeth but who continueth not in all things that are written in the book of the Law to do them 7. It is not the bare knowledge of our duty nor yet a fair profession of love and respect to our duty so known which cometh up to that exact righteousnesse that the Law requireth under hazard of the curse there must be practice also according to that knowledge for Cursed is every one who continueth not to do them 8. This real obedience and practice that the Law of God requireth under hazard of the curse is universal extending it self to the conscience-making of all duties commanded together with the way wherein they are commanded Mat. 15. 8. and to the abstaining from all sins forbidden together with their occasions Job 31. 1. for Cursed is every one who continueth not in All things he saith not in some things only 9. This obedience required is also constant from the first minute of a man's life to the hour of his death so that though he should but once sin he is under the curse for Cursed is every one who coutinueth not to do them 10. It is altogether impossible for any one of fallen mankind either of himself Joh. 15. -5. or by any grace received in this life 1 Joh. 1. 8. to keep the Law perfectly or to attain to that exact measure of righteousnesse that the Law requireth which appeareth not only from what the Law requireth as it hath been formerly cleared but also from this Paul takes it here for a confessed and granted conclusion for if any could keep the Law then every man who seeketh to be justified by the works of the Law should not be cursed providing they did what they could as Paul here affirmeth seing the Law doth curse none but those who do not keep the Law For as many as are of the works of the Law are under the curse for it is written c. 11. Though every man doth break the Law and so deserveth that curse which is pronounced against sin by the Law Yet all are not left to perish under this curse some are delivered from it to wit those that are of Faith or who by Faith lay hold on Jesus Christ for righteousnesse who was made a curse for them ver 13. such having fled from the sentence and curse of the Law and laid hold on the Covenant of Grace revealed in the Gospel shall be judged not by the Law but the Gospel which admitteth of the Righteousnesse of a Cautioner imputed Philip. 3. 9. instead of an exact personall righteousnesse required by the Law for saith the Apostle As many as are of the works of the Law are under the curse and so not they who are of Faith 12. Those who do not betake themselves to the Covenant of Grace must stand and fall according to the sentence of the Law or Covenant of Works and therefore seing the Law doth curse them as not having come up to the exact righteousnesse required in it cursed are they and cursed shall they be for saith he They who are of the Law or seek Justification by the Law are cursed because the Law seeketh more than they can perform Vers. 11. But that no man is justified by the Law in the sight of God it is evident for The Just shall live by Faith 12. And the Law is not of Faith but the man that doth them shall live in them IN these Verses is the fourth Argument to prove the negative part of the main Conclusion to wit That no man is justified in God's sight who judgeth not according to outward appearence but according to Truth 1 Sam. 16. -7. by his personal obedience to the Law and that because righteousnesse and life cometh from Faith as he proveth from Habbak 2. -4. and therefore not from the Law ver 11. The force of which consequence as the Apostle declareth doth ly in this that the Law is not of Faith that is the way of Justification which the Law prescribeth to wit the Law as strictly taken for the meer precepts legal promises and threatmings of the Law See chap. 2. ver 15. doth not consist with the way of Justification by Faith because the Law promiseth life to him only who observeth what the Law prescribeth and so hath a perfect inherent righteousnesse as he proveth from Lev. 18. 5. but Faith conveyeth life to him who is destitute of that righteousnesse if he believe on Him that justifieth the ungodly by Faith as he hath cleared frequently before See Rom. 4. 5. and so doth not expresse it now ver 12. Doct. 1. There is a twofould Justification of a sinner one which is in the sight of God and is here expressed whereby he is reputed and standeth righteous and just in the estimation of God the Judge whose judgment is unerring and alwayes according to Truth Jer. 11. 20. Another which is before men and is here implyed whereby the sinner is reputed and standeth righteous in the estimation of men whose judgment as flowing from charity 1 Cor. 13. 7. and grounded upon outward appearance 2 Sam. 16. -7. may frequently erre and be deceived But that no man is justified in the sight of God 2. Though God do not justifie any or esteem of him as righteous for any works done in obedience to the Law Yet that a man may be justified in man's sight because of his works is not here denied by the Apostle for Justification before men is nothing else but a charitable judgment past upon the person that God hath justified him by Faith which judgment is grounded upon the evidences of the person's faith manifested in the fruits of good works Iam. 2. -18. But that no man is justified by the Law in Gods sight c. 3. The spirit of Error being once given way to doth so far blind the understanding Isa. 44. 20. that it cannot see and so far engage the will and affections to the maintaining of it 2 Tim. 4. 3. that the person erring will not see what Scripture saith against that Error though it be never so evident to an indifferent eye for though the maintainers of Justification by Works would not or could not see it yet the Scriptures even of the Old Testament
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
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
to subject our selves to any such Command is a receding from and a betraying of that liberty which is purchased unto us by Christ for he maketh their receiving of Circumcision as a necessary part of Worship a receding from this liberty because now in the dayes of the Gospel there is no command from God to be circumcised For in Jesus Christ saith he neither Circumcision availeth any thing nor Uncircumcision 3. The ceremonial Law being abolished under the New Testament Christians are not left destitute of work and idle for though in Jesus Christ neither Circumcision availeth any thing nor Uncircumcision yet Faith which worketh by love availeth 4. The sum of a Christian man's task now under the Gospel is the exercise of Faith which is the great Command of the Gospel 1 Joh. 3. 23. and of Love or new obedience for Love is the fulfilling of the Law Rom. 13. 10. neither is the use of the Sacraments and of other pieces of commanded Worship hereby excluded for they are helps of our Faith Rom. 4. 11. and a part of those duties of love which we owe to God as being enjoyned by the second Command for saith he in Christ Jesus availeth Faith that worketh by love 5. Though Faith only doth justifie there being no other grace which concurreth with it in this work Gal. 2. 16. Yet Faith is not alone in the heart no not when it doth justifie but is alwayes accompanied with the grace of Love to God and our neighbour for in Christ Jesus no Faith availeth any thing or will be owned by Him as true and saving but that which worketh by Love 6. Though Faith and Love be alwayes conjoyned yet Faith in order of nature at least hath the precedency it being impossible that we can discharge any duty of Love to God or our neighbour sincerely or acceptably before we close with Christ for the acceptation of our persons by Faith Heb. 11. 6. and thereby draw covenanted furniture from Christ for through-bearing in our duty 1 Tim. 1. 5. for saith he Faith worketh by Love or is efficacious and putteth forth its efficacy in Love as the fruit thereof Vers. 7. Ye did run well who did hinder you that ye should not obey the Truth HE further presseth the former exhortation indirectly by four Arguments first By commending them for their former forwardnesse in the imbracing of this now controverted Truth which he calleth their running well or with a sort of beauty and comlinesse for so much doth the word signifie and shewing no satisfying reason could be given for their present defection from it and from walking according to it Doct. 1. A christian life is like to a course or race from Earth to Heaven by the way of Holinesse and all commanded duties especially the exercise of Faith and Love and therefore we ought to carry our selves in this way as those who run in a race See Philip. 3. 13. Doct. 4. for the Apostle setteth forth their progresse in Christianity by a metaphor taken from Runners in a race Ye did run well 2. It is very ordinary for new Converts to be carried-on with a greater measure of affection and zeal and to make swifter progresse in this christian course than others or they themselves afterwards when they are of older standing The newnesse of the thing the first edge which is upon their affections not yet blunted by change of cases and multiplicity of duties and Gods restraining for a time the violent assault of multiplied furious tentations untill they be a little confirmed and engaged in his way together with His affording a more plentifull measure of His sensible presence at first than afterwards do all contribute hereto for those Galatians at and for a season after their first conversion did run and run well 3. As those who once made good progresse in the wayes of God may afterward sit up their after-carriage proving no wayes answerable to their promising beginnings So when it falleth thus out it 's matter of a sad regrate unto beholders and of a deserved reproof unto the persons themselves for thus was it with those Galatians whose defection is matter of astonishment to Paul and of a sad rebuke to them Ye did run well who did hinder you 4. No satisfying reason can be given for which any who once did enter the way of truth and holinesse should alter his course take up an halt or make defection from it and thereby cause the wayes of God to be evil spoken of 2 Pet. 2. 2. for Paul's question Who did hinder you importeth that none in reason could have hindered them 5. When people fall remisse and lazie in giving obedience to known Truth they are upon the very brink precipice of defection unto contrary Error and of apostasie from the very profession of Truth for therefore the Apostle doth challenge them for not obeying the Truth though their apostasie from Truth be mainly intended implying that not obedience to Truth and apostasie from it are near of kin each to other 6. The serious consideration of a mans former forwardnesse in the wayes of God and how little reason can be given for his present backsliding and remissnesse is a strong incitement to do the first works and by future diligence to regain what he hath lost by his former negligence for the Apostle's scope is to incite towards a recovery of their lost liberty by the consideration of those two Ye did run well who did hinder you Vers. 8. This perswasion cometh not of Him that calleth you HE preoccupieth an objection for lest haply they had said They were fully perswaded in their conscience that the way wherein they now were was approven of God he reponeth that whatever perswasion they might have of that kind it was but a meer delusion as not coming from God who had called them to christian liberty ver 13. but from the Devil and his emissaries Doct. 1. The greatest untruths and foulest errors may be attended in those who vent them with no small measure of confidence and perswasion that they are undoubted Truths for Paul doth here speak against such a perswasion in those Galatians This perswasion cometh not of Him saith he 2. There is much perswasion and confidence whereof God is not the author and especially that which taketh darknesse for light and error for truth this perswasion is not of God or real but a strong delusion arising from arrogancy and self-conceit in the person erring 2 Tim. 3. 2 4. compared with ver 6. together with his strong engagements from credit profit or some other lust to follow that error which do blind the understanding 2 Tim. 4. 3. but especially from the powerfull working of Satan who blindeth the minds of those who believe not the Truth 2 Cor. 4. 4. 2 Thess. 2. 9 10. for saith he This perswasion cometh not of God 3. Whatever perswasion cometh not of God and is not grounded upon the Word of Truth is not to be valued
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
in himself and of himself 2 Cor. 3. 5. for which he ought to be puffed up and to despise others because of their infirmities Doct. 1. Then are duties pressed unto some good purpose by the Lord's Ministers upon His People when a discovery is made of those lurking evils which do withhold from the practice of those duties and pains are taken to set them upon the task of subduing such evils if they would come speed in the consciencious practice of the commanded duty for Paul having exhorted to restore those who are fallen and to bear one anothers burden he doth now disswade them from the sin of self-conceit and arrogancy as that which doth impede the practice of that duty If a man think himself to be something saith he 2. As it is ordinary for men to conceit too highly of themselves whether by apprehending those excellencies to be in themselves which really are not Prov. 26. 16. or by overvaluing those excellencies parts and other enjoyments which they really have above their just worth and esteem Ezek. 28. 3. or by looking on them not as receipts from the Lord but only as they are their own or the fruit of their own industry or purchase Ezek. 28. 4 5. So where this sin of self-conceit is fostered it maketh the guilty person an insolent contemner of all others a proud insulter over their infirmities as taking occasion from those to conceive so much the more highly of himself for this is the sin of a man's thinking himself to be something which Paul supposeth to be a common evil and speaketh against it as that which maketh a man carry himself insolently towards others especially those who are overtaken in a fault as appeareth from the connexion If a man think himself to be something 3. Error in judgment hath sometimes its rise from some unmortified and raging lust in the heart and affections the prevalency whereof doth byass the understanding and in progresse of time doth unperceivably incline it to assent unto those opinions as Truths which may most gratifie those unmortified lusts for saith he He who thinketh himself something deceiveth himself or maketh his mind to erre for so the word signifieth importing hereby that those violent lusts of self-conceit pride and arrogancy did make them apprehend some real worth to be where there was none whereby they might have somewhat to feed upon 4. For a man to be deceived by himself is of more dangerous consequence than to be deceived by any other especially when a man deceiveth himself by having better thoughts of himself than there is ground or reason for for hereby are men not only vainly puffed up by their fleshly mind Col. 2. -18. but also made to cry Peace peace when sudden destruction cometh Mat. 7. 22 23. for the Apostle insinuateth there is no small hazard in self-deceiving while he maketh this alone a sufficient argument to disswade from self-conceit and arrogancy even that he who thinketh himself to be something deceiveth himself 5. As every man considered in himself is nothing being destitute of all good Rom. 7. 18 yea though he be considered in all his enduements both of Nature and Grace yet he hath nothing for which he ought to conceit of himself and despise others for what hath he which is not received 1 Cor. 4. 7. yea and what he must be comptable for how he doth imploy it Luke 12. 48. So the serious consideration of this truth would be a singular engine to batter down those high mountains of self-conceit which are ready to exalt themselves in a man's heart by reason of his apprehended or real excellencies gifts or graces for Paul maketh use of this consideration to convince them how vain any high thoughts of that kind were If any man seem to himself to be something when he is nothing saith he which last sentence is spoken of all men generally and serveth for an argument to prove that the self-admirer is a self-deceiver seing every man is nothing Vers. 4. But let every man prove his own work and then shall be have rejoycing in himself alone and not in another SEcondly The Apostle striketh at one root and cause of self-conceit and arrogancy to wit our comparing our selves with others who are worse than our selves for we may and ought compare with those who are better than our selves that so we may be humbled 2 Cor. 10. 12. but this comparing with those whom we esteem worse than our selves occasioneth self-conceit Luke 18. 11. Now Paul taketh them off this way exhorting them to prove and try their own work and carriage by the rule of Gods Word without comparing it with the carriage of others for so they behoved to try the work of others also and that they would so prove their own work as to approve it and find matter of approbation in it if it were to be found for the Greek word rendred prove signifieth also to approve as Rom. 14. 22. 1 Cor. 16. 3. Which exhortation is inforced by two reasons first Hereby they should find matter of such gloriation and boasting as God alloweth of even in themselves alone that is in the testimony of a good conscience 2 Cor. 1. 12. and should not need to borrow matter of boasting from the sins of others which the Lord doth no wayes approve of 1 Cor. 5. 2 Doct. 1. As a man who would set against a sin to purpose and with successe must search out and set against every other sin which doth ordinarily prove an occasion of that sin which he intendeth to subdue and mortifie So the Minister of Christ in the reproof of sin ought to point forth unto the Lord's People those things which are the fewel and occasion of such and such sins and press upon them an abstinence even from those for the Apostle having disswaded ver 3. from self-conceit doth here point at the occasion of that sin even their comparing themselves with others whom they judged worse than themselves and disswadeth them from that also while he saith But let every man prove his own work 2. As it is the duty of every man without exception to reflect upon his own actions and to take an exact trial of them by the touchstone of Gods Word Psal. 119. 9. not only if for the substance of the action they be commanded or warranted in His Word Isa. 29. -13. but also if they be done in the right manner Luke 8. 18. that is if they come from the root of a renewed heart Mat. 7. 18. have their rise from right motives Phil. 1. 15. and be directed to the right end God's glory in the first place 1 Cor. 10. 3. or not So he ought not to rest satisfied with a simple probation and trial of his actions except he find them to be such after trial as he may upon just grounds approve them and approve himself to God in them 2 Tim. 2. 15. for saith he Let every one prove and so as he may
his country-men and others for his sincere preaching of the Gospel without any mixture of Jewish Ceremonies 2 Cor. 11. 24 the marks skars or prints whereof which were yet visible and to be seen in his body did sufficiently witnesse and seal the truth of his Doctrine and especially did abundantly refute that former calumny for if he had preached Circumcision he should not have been so persecuted chap. 5. 11. and hereby also he opposeth his own practice and courage to the pusillanimity of his adversaries and their base desire of eschewing a crosse for the speaking of truth ver -12. Doct. 1. Though it be the duty of Ministers to contend for Truth against Error Jude v. -3. and to wipe off that disgrace which adversaries intend by unjust imputations and calumnies to fasten on their persons Rom. 3. 8. yet the spending of much time in those eristick debates may create no small trouble and heart-breaking vexation to their spirits as diverting them exceedingly from that far sweeter and in some respects far more profitable work both to themselves and others even of preaching the positive and practicall Truths of the Gospel unto their hearers and of feeding by meditation upon those Truths themselves for Paul speaking of their contradiction to Truth and calumnies against his person saith From hence forth let no man trouble me importing his wrestling with those did by way of unpleasant diversion trouble him and so as they consumed his strength for so much doth the word rendred trouble signifie 2. When the mouthes of hereticks and slanderers cannot be stopped with reason and fair perswasions but rather they prove more insolent it is the duty of those who have authority wisely to make use of it for putting them to silence for so doth Paul having used abundance of reasons and perswasions already by his Apostolick Authority command From henceforth let no man trouble me 3. As it is the lot of Christ's most eminent Servants to meet with base and disgracefull usage from raging persecuters as if they were the basest of slaves malefactors and the verie off-scourings of men So whatever hard measure His Servants do receive from such the Lord Christ will look on it as done to Himself He will own their sufferings wounds and akars of those wounds as His own and alloweth His suffering Martyrs to look so upon them also that because they are inflicted for the profession of His Name 1 Pet. 4. 14. and because of that strict union which is betwixt Christ and Believers whereby He and they are only one mystical Christ Eph. 1. 23. for Paul had received stripes and wounds the marks whereof did afterwards remain in his flesh the word signifieth the prints and marks of such stripes as slaves and malefactors used to be beaten with and those he calleth the marks of Christ I bear in my body the marks of the Lord Jesus 4. Though men of this world do but judge basely of those who suffer for Christ and of their sufferings together with the prints and memorials of their sufferings as they do judge of the stripes and skars of those who are justly beaten for their faults Act. 24. 5. yet the person who hath suffered will not be ashamed of but rather in a holy manner will glory in the very prints and marks of those stripes and wounds which he hath received for the name of Christ yea it is the duty of all to think the more honourably of that person seing those are the marks of Christ for Paul doth in a manner boast of those his marks which were imprinted by his persecuters of purpose to disgrace him I do bear in my body the marks of the Lord Jesus 5. Though wicked hereticks may suffer much before they renounce their erroneous opinions So that a man's suffering for his opinion will not presently prove his opinion to be truth yet when other strong arguments from Scripture and Reason are already made use of by a Preacher to confirm the truth of his Doctrine this may adde weight to all his other arguments and argue his sincererity and uprightnesse in the defence of his Doctrine even that with courage and constancy and that frequently he hath sealed the truth of it by his sufferings for the Apostle having already spoken sufficiently in reason for the defence of his Doctrine against his adversaries doth now make mention of his sufferings for the Truth as an additional argument to stop the mouths of those who did oppose his Doctrine and question his sincerity in the defence of it From henceforth let no man trouble me saith he for I bear in my body the marks of the Lord Jesus Vers. 18. Brethren the grace of our Lord Jesus Christ be with your spirit Amen FOurthly the Apostle concludeth the Epistle with his ordinary farewell-wish wherein having designed them by the name of Brethren he wisheth that God's grace and favour with all spiritual benefits flowing from it and purchased and conveyed to them through Jesus Christ therefore called the grace of Jesus Christ might reside both in the effects and sense of it in their spirits and whole soul and affixeth his Amen as an evidence of fervency and confidence in his wish and as a confirmation of the whole Doctrine delivered by him in this Epistle Besides what is already observed upon the like farewell-wish in the close of the Epistles to the Philippians and Colossians Hence Learn 1. The more of prejudice a Minister doth apprehend to be in a people or person against himself and his doctrine he ought to endeavour the more by affectionate insinuations and by frequent and seasonable reiterating of loving compellations the rooting out of those prejudices for besides all the insinuations which he hath used towards and lovely compellations which he hath given to those Galatians so much possessed with prejudice against him chap. 4. 16. he designeth them by the name of Brethren in his farewell-wish which he doth to no other Church except to that of Corinth 2 Cor. 13. 11. who at that time had deep prejudice against him also Brethren the grace of our Lord Jesus Christ. 2. The main thing in people for which Ministers ought to care and which should be most adverted unto by people themselves is the spirit and inward man as that for which God doth mainly call Prov. 23. 26. and being keeped right will command the outward man and keep it right also Prov. 4. 23. and without the concurrence whereof all that is done in the service of God is nothing but detestable hypocrisie Mat. 15. 8. for the Apostle wisheth the grace of God to be with their spirits by seating it self there that it may command the body and all the members thereof from thence The grace of our Lord Jesus Christ be with your spirit saith he FINIS A brief Exposition of the Epistle of Paul to the Ephesians The ARGUMENT PAul having planted a famous Church at Ephesus Act. 19. 1 10 c a prime City
work here called sealing did serve to evidence the truth and reality of somewhat which might otherwise have been questioned and particularly with relation to the Apostle's present scope it did serve to evidence the reality of their right to the glorious inheritance the truths of the Gospel and the sincerity of their closing with and believing of the Gospel now the work of God's Spirit which maketh all this evident and therefore hath the name of sealing is mainly His renewing and sanctifying work and especially His carrying-on of that work whereby He imprinteth the image of Himself which is holinesse Eph. 4. 24. upon Believers as an impression of the draughts and lineaments of the Seal are by sealing put upon the thing sealed so 2 Tim. 2. -19. the grace of sanctification and departing from evil is called a Seal though those other works of God's Spirit in Believers whereby He giveth them sense of His presence comfort and joy unspeakable flowing from it and full assurance may be looked upon as lesse principal parts of this Seal Fourthly ver 14. by the metaphor of an earnest which is used among Merchants for ratifying of their bargains he sheweth a use for which the bestowing of the holy Spirit upon them and His sealing of them by His sanctifying grace did serve even to be an earnest of the heavenly inheritance the full possession whereof being delayed until the last day God gave unto them His holy Spirit with His saving graces as an earnest or some small beginnings and a part of that glory which shall then be revealed that hereby He might assure them of their obtaining the whole in due season Fifthly he sheweth the date and time how long they were to content themselves with the earnest even untill the redemption of the purchased possession that is untill the day of judgment at which time those who are purchased by the bloud of Christ and are His possession and peculiar people shall obtain compleat redemption and full delivery from sin and misery In which sense redemption is taken Rom. 8. 23. And sixthly he sheweth the end which God purposed unto Himself in all this even the same which he mentioned formerly ver 12 to wit the praise of His Glory From the benefit which those Gentiles received besides what is marked upon the parallel place ver 11 Learn 1. Though it was the prerogative of the Jews above the Gentiles that Christ was first preached unto them and accordingly some of them did first trust in Him See ver -12. yet God hath made both Jew and Gentile equally to partake of all other things aswell of those which concern salvation it self as of the means and way of attaining to it for the same Christ the same free-gifted inheritance through Christ and the same Gospel which was bestowed upon the Jews are also bestowed upon the believing Gentiles In whom ye also have obtained an inheritance saith he 2. It is a thing highly observable and much to be taken notice of that the Gentiles who were profane dogs Mat. 15. 26. not a people Deut. 32. 21. without God chap. 2. ver -12. should be set down at the childrens table and have full accesse to free-grace and salvation and all spiritual blessings tending to salvation equally with the Jews who were God's only People separated to Him above all People Exod. 19. 5. to whom did pertain the Adoption Glory Covenants c. Rom. 9. 4. for Paul cannot speak of this without an also which is a note of exaggeration and heightneth the purpose as a thing very observable In whom ye also have obtained an inheritance From the mean whereby they attained this excellent benefit Learn 1. The hearing of the Gospel which supposeth the publick preaching of it Rom. 10. 14. is the ordinary mean whereby faith is wrought and consequently a right is conveyed unto the heavenly inheritance in so far as the Gospel so preached doth not only propound and make known to the understanding the object of saving faith which was before hid but the Lord also at or after the hearing of this Gospel preached doth work the grace of faith in the hearts of the Elect Act. 16. 14. for saith he Ye obtained an inheritance after that ye heard the Word of Truth the Gospel 2. The Gospel is the Word of Truth not only because it containeth nothing but truth for so the whole Scripture is the Word of Truth Psal. 19. 9 but also the Truths of the Gospel are most excellent Truths as being most remote from ordinary knowledge Mat. 16. 17. most profitable to lost sinners Tit. 2. 11. and do manifest the praise of God's glorious Attributes Luke 2. 14. more than any other Truths besides the Gospel doth clearly hold forth the truth and substance of all these dark and legal shadows Joh. 1. 17. for by the Word of Truth he meaneth the Gospel as he presently cleareth After ye heard the Word of Truth the Gospel of your salvation 3. As the doctrine of Salvation is the doctrine of the Gospel or glad-tydings to lost sinners for the word rendred Gospel signifieth a glad or good message So the doctrine of the Gospel is a doctrine of Salvation as not only revealing Salvation and a possible way for attaining to it which the Law doth not Gal. 3. 21. but also being the power of God to Salvation Rom. 1. 16 and the mean which God doth blesse for making us imbrace by faith the offer of Salvation Rom. 10. 14 15. and for working all other saving graces in the Elect Col. 1. 6. for the Apostle calleth this doctrine the Gospel or glad tydings of Salvation 4. It is not sufficient to know that the Gospel is a doctrine of Salvation in general or unto others only but every one would labour by the due application of the promises of the Gospel unto themselves to find it a doctrine of Salvation to them in particular for Paul hinteth at so much while he saith not simply the Gospel of Salvation but of your Salvation From the Spirit 's work of sealing following upon believing Learn 1. As the Gospel preached and heard doth not profit unto Salvation except it be believed so the Truths of the Gospel and Jesus Christ that good thing offered in those Truths is that in the whole Word of God which saving faith doth chiefly close with and rely upon and is fully satisfied with It findeth death in threatnings a burden of work in precepts but in Christ and the Gospel it findeth the way to Heaven made patent even a way how the sinner may be saved and divine justice not wronged for the Apostle having spoken before of their hearing the Gospel doth adde In whom to wit Christ the words may also read In which to wit the Gospel ye believed 2. Though none can actually believe before the Spirit of God come to dwell in them bringing alongs His royal train of habituall graces and the habit of faith amongst the rest unto the heart with Him
of old as now under the Gospel ver 5. and giveth a brief sum of this mysterie as to that part of it which was most controverted to wit the calling of the Gentiles to the free enjoyment of Gospel-priviledges ver 6. Next by shewing his call from God and authority to dispense this furniture where he taketh occasion to extol and magnifie his Office and the grace of God which called him to it from eight distinct considerations First from the gifts wherewith he was furnished to discharge it Secondly from the powerfull assistance of Gods Spirit which wrought in him and by him in the discharging of it ver 7. Thirdly from his own unworthinesse who was intrusted with it Fourthly from the excellency of the subject matter which he was to set forth even the unsearchable riches of Christ ver 8. Fifthly from the great benefit which by his conscientious discharging thereof was to accresce unto men even their more clear understanding of that mysterie ver 9. Sixthly from the same benefit which did thereby redound to the glorified Angels ver 10. Seventhly from the eternity of Gods purpose to intrust him in that office for bringing about the forementioned ends ver 11. And lastly from three excellent priviledges boldnesse accesse confidence whereof Believers did partake by the means of his Ministery as being thereby brought to Christ in whom they enjoyed all those ver 12. From all which grounds he dehorteth them from fainting notwithstanding of his present sad sufferings in discharging so honourable an employment ver 13. In the second part of the Chapter he doth indirectly incite them to persevere and make progresse in the experimentall knowledge of and in communion with Christ by giving a sum of his fervent prayers unto God for them to that purpose The occasion of which prayer is ver 1. his gesture in prayer and to whom he did pray to wit God described from his relation to Christ and the Church are ver 14. 15. The particulars prayed for are 1. Their strengthening in the inward man by the Spirit ver 16. 2. Christs inhabiting their heart by faith ver 17 3. Their experimentall knowledge and comprehension of Christs boundlesse love flowing from their firm adhering to the love of God in Christ by faith ver -17 18 19 4. Their full replenishing with the perfection of all graces in glory ver -19. The conclusion of his prayer containeth a description of God taken from His almighty power to do above our petitions and conceptions ver 20. and a thanksgiving unto God so described and upon that ground ver 21. Vers. 1. FOr this cause I Paul the prisoner of Jesus Christ for you Gentiles THis verse belongeth to the purpose contained in the second part of the Chapter which being begun here is interrupted untill ver 14. The reason whereof shall be shown ver 2. In the mean time he doth here declare the occasion of his following prayer to God on their behalf to have been even that which he hath but presently spoken concerning them to wit their being already builded upon Christ by faith together with all true Believers for the words for this cause relate to the close of the preceeding Chapter And withall that his praying to God so fervently for them may have the more weight in order to their up-stirring to endeavour after that which he prayeth for he describeth himself who is to pray for them from his present captivity and bonds under which he was at Rome for the truth of Christ and for the behoof and edification of the Gentiles of whom these Ephesians were a part for Paul being intrusted in a peculiar manner to be the Apostle and Doctor of the Gentiles 1 Tim. 2. 7. it followeth that all his sufferings in discharge of that trust were for their sake Besides that the nearest cause of his sufferings from the Jews his chief adversaries was his carrying of the Gospel unto the Gentiles Act. 22 21 22. Doct. 1. The pains of Ministers with and for the Lords people are so far from being at an end when people are brought to Christ and built upon Him by faith that even their being brought this length doth lay a new tye upon their Ministers both to deal with God on their behalf and to labour with themselves so much the more earnestly that not only they do not losse those things which are already wrought 2 Joh. ver 8. but also they may make progresse answerable vnto their fair beginnings lest otherwise they mar their own comfort Psal. 51. 12. make the name of God to be evil spoken of 2 Sam. 12. 14. and thereby draw down sore corrections upon themselves 2 Sam. 12. 10. for the Apostle his praying so fervently upon their behalf and thereby stirring them up to endeavour after that themselves which he did pray for was occasioned by their being built upon Christ for an habitation unto God for this cause saith he I Paul do bow my knees as it followeth ver 14. which closeth up the sentence begun here 2. Such powerfull influence hath God upon hearts that He can make those who for the time are cruel persecuters of truth prove afterwards famous Martyrs and sufferers for it for Paul was once a bloudy persecuter Gal. 1. -13. but is now a famous sufferer I Paul the prisoner saith he or as it is in the Original that prisoner implying he was no ordinary but a noted sufferer his sufferings being in a manner singular 2 Cor. 11. 23 c. 3. Sufferings for Christ and truth are so far from being cause of just reproach to those who suffer from others or from being matter of shame and blushing to themselves That they are rather a glory unto them yea and sometimes will be gloried in by them as that wherein their chiefest honour standeth for Paul after the example of Kings and Nobles who design themselves by their most honourable stiles doth in place of all take this one of a prisoner for Truth unto himself I Paul the prisoner of Jesus Christ. 4. So far ought people be from stumbling at truth because of the oppressed and suffering lot of those who preach it that even their sufferings for truth should make their pains the more acceptable and adde a weight unto the Word of truth in their mouth for Paul describeth himself from his present suffering lot that both his person and pains might have the more weight and efficacy with them I Paul the prisoner of Jesus Christ. 5. The Lord doth sometimes give so far way to the rage of persecuters as that the choisest instruments for carrying on His work may be for a season restrained in their liberty and so laid aside as uselesse even in a time when there is greatest need of their pains and diligence for Paul an eminent instrument 1 Corinth 15. 10. was at such a time cast in prison I Paul the prisoner of Jesus Christ. 6. No afflictions or sufferings do loose a Pastor from his duty
glory and therefore desireth them not to faint Vers. 14. For this cause I bow my knees unto the Father of our Lord Jesus Christ 15. Of whom the whole familie in heaven and earth is named THe Apostle doth now follow forth the second part of the Chapter which was begun ver 1. and interrupted by a digression untill this verse for such reason as was given ver 2. And in this part of the Chapter while he giveth a sum of his fervent prayers to God for them that they might persevere and grow in the faith and experimentall knowledge of the Doctrine of Salvation delivered by them he doth not only give an evident testimony of his sincere affection and endeavour after their salvation but also laboureth hereby to beget the like ardency of affection in them and so doth indirectly at least though most pithily by the example of his prayers excite them to persevere and make progresse in the experimentall knowledge of and communion with Jesus Christ. In this prayer there is first a preface in those verses wherein he doth 1. repeat the occasion of his prayer which was mentioned ver 1 and doth relate as I there shew unto the close of chap. 2. even because they were already builded by faith upon Christ. 2. He denominateth his prayer from the outward gesture he used therein bowing of the knee thereby expressing the humble reverent frame of his heart in prayer And 3. he sheweth unto whom he did pray to wit God the Father described first from His relation to Jesus Christ as chap. 1. ver 17 This is the sum of verse 14. Secondly from his relation to His Church as being the Father by Adoption of the whole Church of the truly regenerate whether triumphant in heaven or militant upon earth whether Jew or Gentile which is here called a family and said to have its name from God as being His Familie Children Domesticks of His houshold and that both in name and thing the one whereof is not to be separated from the other seing God bestoweth not empty names and titles upon any Now God is thus described with relation to the purpose in hand for hereby the Apostle breaketh down the arrogance of the Jews who would have had the whole Church denominated from and contained within the Jewish Nation excluding the Gentiles whom therefore Paul doth upon all occasions make equal sharers of an interest in God through Christ with the Jews and thereby sheweth his warrand to pray for perseverance and growth in grace from God even to them From Vers. 14. Learn 1. It is the duty of Christs Ministers as to teach and admonish the People of God committed to their charge 2 Tim. 4. 2. So also to pray to God for them And that not only in publick with them as being the mouth of the People unto God Joel 2. 17. but also in private to the Lord for them seing their own pains cannot profit without the Lord's blessing 1 Cor. 3. 6. which Ministers ought fervently to seek from God by prayer else they have not ground to expect it Ezek. 36. 37. for Paul as he taught these Ephesians so he prayed for them and that not only in publick but also in private as he here sheweth For this cause I bow my knees 2. It is of no small advantage unto the Lords People to have such a Minister as is able to pray and accordingly doth pray pertinently spiritually and fervently with them and for them By whom as by their mouth they may have their severall cases made known unto God more distinctly than can be expressed by many of themselves Joel 2. 17. and they themselves are edified and instructed how to pray with the like affection and fervency 1 Cor. 14. 19. By whose affectionate prayers unto God for them a blessing is drawn down from heaven to make the Word preached effectual in them Iam. 5. -16. and they themselves incited and rouzed up to seek after those good things prayed for unto them hereby also they are comforted and encouraged as knowing their Minister is speaking to God for them when he is absent from them and cannot speak unto them Philip. 1. 4. and when they through some one distemper or other cannot deal with God for themselves at least in any measure satisfactory to themselves Iam. 5. 14 15. for as Paul's exhortation and doctrine was advantagious unto these Ephesians So also were his fervent prayers in order to their being kept from fainting and to their up-stirring to endeavour after those good things which he sought from God unto them and therefore doth he mention his praying for them in this place For this cause I bow my knees 3. From the Apostle's scope in making known unto them what and how he prayed for them See a further note chap. 1. ver 17. doct 1. I bow my knees 4. Our prayers unto God for others especially the prayers of a Minister for his Flock should take their rise not only from their wants afflictions and sinfull infirmities Iam. 5. 14 15. but also from the grace and good things of God already received by them that they may persevere and grow in them and be preserved from abusing them seing the graces of the best are but imperfect 1 Cor. 13. 9. subject to decay Rev. 3. 2 and may be abused 2 Cor. 12. 7. for the Apostle taketh occasion to pray for these Ephesians from the good already received by them even their being builded already upon Christ mentioned chap. 2. ver 22. unto which the words for this cause do relate 5. Though we be not tied by a divine precept or Scripture-example unto any one gesture in prayer seing the Saints have used several gestures according to the present frame of their heart thereby expressed 1 King 8. 22. 2 Sam. 12. 16. Luke 18. 13. 2 Sam. 7. 18. and though God be a Spirit who will be worshipped in spirit and in truth Joh. 4. 24. and careth not for the outward man alone Matth. 15. 7 8. yet seing God craveth service both from the soul and body as having created and redeemed both 1 Cor. 6. 20. and seing an outward reverend gesture of the body in prayer doth not only expresse and natively flow from a reverend frame of spirit within from which the body is acted in other things but also serveth to stir up the affections in prayer as being a man's remembrancer what his heart ought to do if he would not play the grosse hypocrite with God therefore it is a thing needfull and convenient if we be not otherwise restrained Nehem. 2. 4. to use some reverend gesture of the body while we are about the duty of prayer for Paul did kneel in prayer I bow my knees saith he 6. We ought especially in prayer to draw near to God with deep reverence unto and high esteem of the majesty of God being joyned with low and mean thoughts of our selves because of our basenesse and unworthinesse seing God honoureth them
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
faith allowed by Christ neither is there any other faith but this one in true Believers if we look to those Truths which are of absolute necessity to salvation there is an agreement in those and one and the same faith of those in all whatever may be their differences about other inferiour Truths Act. 4. 12. Thirdly there is but one Baptism whereby is meaned neither the Baptism of affliction Mat. 20. 22. nor of the extraordinary gifts of the holy Ghost Acts 1. 5. but the ordinary Sacrament of Baptism the practice whereof is enjoyned by Christ under the Gospel Matth. 28. 19. And it is said to be one not in respect of the persons administrating or receiving this Ordinance but of its nature and substance as having the same author Christ Matth. 28. 19. the same outward element for kind Act. 8. 36. the same way of administration enjoyned Matth. 28. 19. the same ends and uses towards those who are baptized Rom. 6. 3. 4. Doct. 1. All these who are of this one body animated and acted by this one Spirit and have well-grounded hope of glory they must and do subject themselves to Christ as Lord in so far as they are ruled by His Laws Acts 9. 6. and patiently submit to His corrections and chastisements Heb. 12. 6 7. for He maketh their being of one body having one spirit and one hope and their subjection to this one Lord of equal extent one Lord saith he 2. The consideration of this that the whole Church and all the Members thereof are subject to the dominion of one Lord and Master Christ Jesus is a strong argument for inforcing this duty of keeping unity and peace among themselves this being a duty which not only he did presse most vehemently upon His followers when He was about to leave the world and depart from them Joh. 13. 34 35. but also did most earnestly intreat the Father for even that they might be all made one in Him Joh. 17. 21 22. Besides what a shame is it for the Servants of one Master to fall at odds among themselves and thereby neglect their Masters work committed to them for he presseth the study of unity from this that there is one Lord. 3. The Law by which the Lord Christ will have His subjects ruled and governed is not searched out and known by sense or naturall reason but being revealed in the Word it is laid hold upon by faith and credit given to it because of His authority who hath revealed it for so much may be gathered from his making mention of faith or the Doctrine of faith immediately after he had spoken of the Lord Christ one Lord one faith saith he 4. The consideration of this that the whole Church and all the true and lively Members thereof do professe one and the same fundamentall Truths revealed in Scripture as the only object of saving faith and way to salvation ought to be a strong motive for keeping concord and unity in all other things which otherwise might occasion dissention and strife This agreement in the main in the journeys end and the necessary way which leadeth to it should make them ashamed to fall at odds and strife about other things of lesse importance and moment for he presseth unity from this that there is one faith 5. The wise Lord hath judged it fitting to add the Sacraments as seals unto the Doctrine of faith and salvation contained in Scripture that hereby we may be the more enabled to take up and understand that Doctrine and be the more affected with it as having the purpose of it not only exhibited and represented to our ear in the Word but to our eye also in the Sacrament and that we may be the more confirmed in the truth of that Doctrine as having not only His word and writ for it but also His seal and pledge for after mention made of the Doctrine of faith he presently addeth there is one Baptism 6. The Lord hath added Sacraments to the doctrine of faith not only for the reasons mentioned but also for engaging the party receiver unto such duties as the Doctrine of faith doth presse upon him a Sacrament being as a military oath whereby we bind our selves to fight under the Lords banner and in all things to be for Him for he doth presse them to duty even to keep unity from this that they were partakers of this one Baptism 7. The consideration of this that the Church and all the Members thereof are dedicate to God in one and the same Sacrament of Baptism unto the receiving whereof all do accord is a strong motive to make them keep peace and unity in other things seing this onenesse in Baptism doth imply our communion in all other things which are signified and sealed unto us by that Sacrament which are all those things wherein our salvation is most nearly concerned and that by Baptism we are solemnly engaged to go about our Master's work Rom. 6. 4. and so to eschew all renting and falling out among our selves by which His work is much retarded for he maketh this another argument to enforce unity that they did all partake of one Baptism Only know that though we are not to re-baptize those who are baptized by schismaticall and hereticall Churches even though they err in some fundamentall truths so long as the substantiall parts of Baptism are preserved though mixed with much of their own superstitious trash and therefore in some respect we may be said to have one common Baptism with them yet it doth not follow hence that we are tied to keep unity with them simply and in all respects We are only hereby tied to seek union with them not by joyning in their schism or damnable heresies but by labouring to reclaim them from those and if they be one in all the other essentiall ties and bonds of union here mentioned as of having one Lord one faith c. this onenesse of Baptism doth engage to be willing and endeavour for our part to keep the bond of peace with them in other things for those seven unities or bonds and arguments are not to be taken separately but joyntly as to the pressing of unity yea and though they be not one in all the rest yet it engageth us to own them in those things wherein they are right and owned by God providing always we touch no unclean thing 2 Cor. 6. 17. In these respects and with those limitations we deny not but unity should be keeped with hereticall Churches even the Church of Rome her self Vers. 6. One God and Father of all who is above all and through all and in you all HEre is the seventh unity which is the last bond or ty of the Churches essentiall unity and serveth also for an argument perswading to keep peace and unity in other lesser differences which argument is first propounded to wit all Believers have one common God and Father for though God as Creator is the God and Father
God and all the Saints by sight or sense which shall be in glory 1 Pet. 1. 9. And therefore the exercise of faith and closing with Christ would mainly be pressed by Ministers and sought after by people as they would attain to unity entertain it being begun here or meet in that perfect unity hereafter for therefore is it called the unity of faith as having its rise from that grace till we all come in the unity of the faith 8. As faith in Christ cannot be without the knowledge of Christ and such a knowledge as is a reall acknowledging of Him implying application and high esteem of Him when he is known So faith cannot find a sure foundation in Christ to rest on while He be taken up as God equal with the Father and consequently endued with sufficient strength and worth for doing all those things for which the Believer imployeth Him for he describeth faith to be the knowledge or acknowledgement of the Son of God 9. The Church and body of Christ in respect of particular Believers the Members of that body hath its divine different periods of age as the infancy of the Church and particular Believers so called because of their childish ignorance and infirmities this age is spoken of ver 14. Next their youth and growing age when they are making progresse in the way of grace towards perfection this is mentioned ver 15. And lastly their perfect manly age when grace is fully perfected in glory spoken of in this verse Only they have no declining fading or old age but shall alwayes remain a perfect man unto all eternity 1 Thess. 4. 17. Till we all come in the unity of the faith unto a perfect man See the exposition 10. As Believers ought to aim at no lower degree of perfection than conformity with Christ their glorious head so they shall at last attain unto it they shall be holy harmlesse undefiled separate from sinners as He Heb. 7. 26. above the reach of all tentations as He Joh. 14. 30. their vile bodies made conform to His glorious body Philip. 3. 21. and both soul and body confirmed in that glorious state unto all eternity even as He Rom. 6. 9. that so there may be a due proportion between the head and body of mysticall Christ and when all Believers are from the fountain of fulnesse in Christ thus filled with a fulnesse of perfection in some measure answerable unto that which is in Himself then and not till then hath mysticall Christ attained His just stature proportion and fulnesse He doth in a manner reckon Himself imperfect empty and incompleat so long as one member of His mysticall body is wanting for Paul maketh the measure of the Churches perfection or manly and full stature to be the fulnesse of Christ to wit that perfection which flowing from Christs fulnesse shall compleat Christ mysticall and be conform to that fulnesse of perfection which is in Christ Unto the measure of the stature of the fulnesse of Christ. Vers. 14. That we henceforth be no more children tossed to and fro and carried about with every wind of Doctrine by the sleight of men and cunning craftinesse whereby they lie in wait to deceive HE doth illustrate the forementioned end of the Ministery next by shewing one chief fruit of that spirituall edification unto which the work of the Ministery is subservient even the removall of and preservation from that which is contrary to it and namely from errour and false Doctrines the hazard whereof together with the necessity of guarding against them is set forth by three similitudes the first two do expresse the temper of those who are surprized or in danger to be surprized by errour First they are as little children to wit for ignorance of what is right inconstancy in their choise and simplicity or easinesse to be deceived and to credit all Secondly they are as ships destitute of skilfull masters tossed and carried this way and that way with the tide and contrary winds among the waves and rocks even so are they with the tide and winds of contrary and diverse Doctrines and opinions sometimes fluctuating and uncertain what to choose sometimes taken with one opinion and presently changeing it with another The third similitude expresseth the way how such are seduced unto errour to wit by the pernicious subtility of seducers set forth first more obscurely by a comparison taken from the fraud or sleight of gamsters who have devices by cogging a die to make it cast up any number they please So do hereticks by wresting Scriptures force them to speak that seemingly which maketh for the defence of their errour 2 Pet. 3. 16. for the word rendered sleight of men signifieth the crafty deceiving of men Next more plainly while that sleight or deceiving is called cunning craftinesse to wit in hereticks and seducers the word signifieth a singular dexterity to do mischief of any kind acquired by long use and great medling in all affairs And lastly he sheweth the end to which this cunning craftinesse doth tend and that wherein it is exercised most even in a subtile and compendious way of deceiving the simple and drawing them from truth to errour for the words do read in cunning craftinesse tending to a compendious subtile art of deceiving or to deceive by a compendious art Hence Learn 1. One singular mean ordained by God for preserving us from the infection of dangerous errours and subtile seducers is the work of the Ministery and therefore the work of Ministers is not only to presse holinesse and to reprove vice but also to contend for the truth stop the mouth of gainsayers and guard the Lords people against infection from dangerous errours and people ought to cleave unto their faithfull Ministers as they would be preserved from being made a prey to seducing spirits for Paul doth hold this forth as one fruit of the work of the Ministery mentioned ver 12. even that we henceforth be no more children tossed to and fro with every wind of Doctrine 2. Spirituall edification and walking towards perfection in glory doth call-for not only holinesse of life but also orthodoxie in point of truth heresie and errour being as great impediments in that spirituall building and as palpable deviations from the way to heaven and glory as profanity and vice 2 Pet. 2-1 for having spoken of that great end of the Ministery the edification of the body of Christ ver 12. as the way to perfection in glory ver 13. he doth here speak of infection by errour and heresie as impediments of that edification and therefore to be removed That we henceforth be no â—ore children tossed to and fro 3. The most holy and able Ministers are not more ready to presse the sense of humane frailty with the necessity of keeping a strict watch against it upon others than they are to take with it and to watch over it in themselves for even Paul includeth himself while he saith that we
henceforth be no more children tossed to and fro which implyeth an acknowledgement that at least he was once such a childe and that it was necessary for him as well as others to quit that childish temper 4. As the renewed children of God are once babes in Christ and weak in all the parts of the new man even in knowledge prudence patience and other graces so they must not be alwayes such but are to be growing upwards towards perfection for the first of those is implyed and the other expressed while he saith That we henceforth be no more children 5. Pronenesse to error and easinesse to be carried away with every doctrine which pretendeth to Truth is a mark of one who is not grown in grace and but a babe in Christ if he be renewed at all for he calleth those children who are tossed to and fro with every wind of doctrine 6. That errors and heresies are not lesse damnable and dangerous than other sins appeareth from this that the souls hazard from these is expressed by the hazard of masterlesse ships tossed by contrary winds among rocks or beds of sand while he saith tossed to and fro with every wind of doctrine 7. The spirit of error is alwayes turbulent and when suffered to walk abroad doth raise most strange commotions both in the publick state of the Church while hereby the lovers of Truth are called publickly to contend for it Jude ver 3. and in the hearts of private Christians chiefly those who are weak and unsetled and hereby made to fluctuate among the rocks of several opinions and sometimes at last to split upon some one error or other Gal. 1. 6. for so much is implyed while he compareth heretical doctrines to the boisterous winds which drive the ship of the Church to and fro with every wind of doctrine 8. There â—s no erroneous doctrine so hazardous and damnable but Satan will find out some active spirits to spread it and to seduce others unto the imbracing of it for those are the men here spoken of by whose sleight and cunning craftines the winds of false doctrine are made to blow and carry children to and fro tossed by the sleight of men 9. As those whom Satan engageth to carry on a course of error and heresie in a Church are usually men of parts and gifts exceeding far in abilities the generality of the Lords People whom they intend to seduce and as far as men of age and understanding go beyond simple children and babes So these whom Satan thus engageth do usually prove men void of conscience and stand not much upon fraud or falshood providing they may gain their point for the Apostle calleth them men in opposition to those whom formerly he called children and sheweth them to be such men as did make use of sleight and cogging craftinesse and a subtile compendious art of deceiving for carrying on their point by the sleight of men and cunning craftiness whereby they lie in wait to deceive 10. Though heretical spirits and seducers of others are men void of conscience Yet they make it their great work to hide their knavery and to appear that which they are not by their large pretences to conscience and piety 2 Cor. 11. 15. hereby to deceive the simple and to carry on their wofull design the more securely under that cover Rom. 16. 18. for he compareth them to cunning gamsters who carry the matter so dexterously that their fraud and knavery do not appear by the sleight of men He alludeth to subtile coggers of dice as said is 11. Hereticall spirits and ringleaders of errour are usually more than ordinarily assisted in their wofull work and so as they fall upon dexterous means which they pursue uncessantly and are attended with marvellous successe oftentimes in so doing the Lord permitting Satan so to act them and to act by them for heightening the triall and making a more speedy and through discovery of the unstability of peoples spirits by those means for the expressions here used do imply their more than ordinary assistance in all those by the sleight of men their cunning craftinesse or singular dexterity to do any mischief and their lying in wait to deceive or their deceiving by a compendious subtil art 12. However subtil seducers make a fair shew of Reason Scripture Piety and Humility for procuring credit to their errors Col. 2. 23. yet the strong and only prop whereupon error leaneth and wherein its great strength doth lie is nothing else but vanity falshood subtil craftinesse and deceit for Paul sheweth that these are the arms of Hereticks whereby they defend their errors even winds of doctrines sleight of men cunning craftinesse and lying in wait to deceive 13. That great measure of parts and gifts with which hereticall seducers are frequently indued their unwearyed diligence in making use of these their deceits falshood and sleights for gaining their purpose and the more than ordinary successe which they are attended with in trying times ought not to discourage the weakest of the Lords people or make them dispair of standing out against their assaults but rather incite them to watchfulnesse to seek after knowledge a spirit of discerning solidity in judgement and stability in truth that so in the strength of the Lord they may resist their activity and wiles for the latter part of the verse hath an indirect argument in it for pressing the duty contained in the former even that henceforth we be no more children tossed to and fro with every wind of doctrine and that because they had to do with the sleight of men the cunning craftinesse of those who lie in wait to deceive Vers. 15. But speaking the truth in love may grow up into Him in all things which is the head even Christ HE doth illustrate the fore-mentioned end of the Ministery thirdly from another fruit of that spirituall edification unto which the work of the Ministery is also subservient even to growth in grace or that real Believers by speaking the truth or rather as the word signifieth by cleaving to the truth of heavenly doctrine and by making conscience of the duties of love and good works as the fruit of their sincerity in adhering to truth may grow up and make progresse in all christian vertues untill they attain to their full stature and height of growth even such a measure of conformity with Christ as they be in a manner transformed in Him and become most perfectly one with Him whom he calleth here as often elsewhere See upon chap. 1. 22. the head to show a reason why Believers should grow up in Him and to through conformity with Him even that so the Members of this mystical body may be in some measure proportionable to their head Doct. 1. The ordinance of the Ministery is appointed of God not only to awake those who are yet in nature and drive them to Christ Eph. 5. 14. but also for the good of those who are
other things Gen. 4. 21 22. yet in those things they were altogether vain and wilde Rom. 1. 21. And secondly that they were estranged from and wholly destitute of the life of God or that spirituall life begun in regeneration Joh. 3. 3. and consisting in the saving knowledge of God and the severall pieces of Gods image Col. 3. 10. called the life of God because not only God is the author of it as He is of our naturall life but also it floweth both in its being and operation from the gracious presence of God dwelling in us by His Spirit Gal. 2. 20. And thirdly he sheweth that the cause of those former two was their ignorance of God and of those things belonging to the worship of God and their own salvation to wit both simple ignorance or want of the knowledge of those things which ignorance is in all by nature and ignorance affected and delighted in whereby the things of God are judged foolishnesse 1 Cor. 2. 14. from which ignorance of theirs did flow a further degree of darknesse in the understanding and of alienation from the life of God than what was naturall unto them And fourthly that this their ignorance with both the forementioned effects did flow from their blindnesse or rather as the Originall doth read hardnesse of heart whereby their heart or that part of the soul which chooseth and refuseth good or evil did obstinately and against all means used to the contrary refuse the light of God which was proffered unto them and were wholly inflexible to good being obdured and hardened not only naturally from their birth Psal. 51. 5. but also voluntarily by themselves Exod. 8. 15. and judicially by God Exod. 9. 12. Doct. 1. That the vileness of sin may be sufficiently seen and so as we may abhor and detest it it is not sufficient to take a general view of it and in the bulk except we also dive into the particular branches pieces and degrees of it and by ripping up the womb of that abominable monster look upon the vile intrals of it that so we may be made to detest and hate it with a perfect hatred for therefore Paul being to deterre these Ephesians from walking as the Gentiles doth not only give a brief sum of their wickednesse in the bulk ver 17. but also here and ver 19. doth more distinctly lay open the several branches and degrees of it Having the understanding darkned c. 2. Man considered in his natural state is so vile and loathsom by reason of sin that being rightly anatomized and deciphered there is nothing to be seen in him but what may make himself and others to abhor him there being no part of him neither in soul nor body free from those wounds bruises and putrifying sores which sin hath brought upon him as appeareth by this discovery which in these two verses the Spirit of God by Paul maketh of him his understanding is darkned his heart hardned his conscience past feeling c. for he speaketh this of all the Gentiles who were not yet converted and consequently of all men in their unrenewed state and though all such have not arrived at the utmost height of that wickednesse which some of those expressions hold forth yet that vain mind spoken of ver 17 which is the root of all the rest is in every unrenewed man 1 Cor. 2. 14. and every such man is posting towards all that wickednesse here expressed yea and would arrive at the utmost height of all if restraining grace did not hinder him Gen. 20. 6. and therefore in Gods sight he may be justly charged with all having the understanding darkned c. 3. As every man by nature is wholly unskilfull to discern the things of God or to improve those lurking principles of the knowledge of a Godhead and of right and wrong remaining after the fall Rom. 1. 20. by drawing solid conclusions from them for rules to direct him in the matter of worship and walking in the way to salvation So this unskilfulnesse and darknesse of his doth daily increase and the longer he liveth and exerciseth himself in finding out what is right and acceptable to God in those things by the direction and guidance of his natural light only he is the further from the mark for he speaketh of a further darkening of their understanding than what was naturall to them even that which did flow from ignorance and hardnesse of heart as is clear from the construction of the words Having their understanding darkened through the ignorance that is in them 4. As all men did once in their common root and first father Adam partake of the life of God consisting in Gods image Eccles. 7. 29. and are now by Adams fall from their very conception and birth deprived of it Rom. 5. 12 13 14. So the longer they live in their unrenewed state they are the more estranged from it while every sin they commit doth make them in a further degree uncapable of it for he speaketh of a further degree of alienation from the life of God than what was naturall to them even that which was afterward contracted by their ignorance and hardnesse of heart Being alienated from the life of God through the ignorance that is in them 5. Hardnesse of heart is a wofull evil and the root and fountain of severall other evils in so far as when a man doth obstinatley refuse light and walketh contrary to light and so hardeneth his heart to do mischief he thereby provoketh the Lord to give him over to ignorance and to lose the small measure of knowledge which he formerly had Rom. 1. 28. And thus hardnesse is the cause of ignorance and being thus both hardned in heart and blinded in mind he is further removed and estranged from the life of God which consisteth in the saving knowledge of God in Christ Joh. 17. 3. and his understanding and reason rendered more dark and unskilfull to find out what is truth or errour right or wrong the common principles which were left in him after the fall concerning those things being now through a continued custome of obstinacie in sin almost wholly obliterated and blotted out for if we look exactly to the construction of the words we will find that the blindnesse or hardnesse of their hearts is mentioned as the cause of that ignorance which was in them and both hardnesse and ignorance as the cause of their alienation from the life of God and the darkning of their understandings Vers. 19. Who being past feeling have given themselves over unto lasciviousness to work all uncleanness with greediness HE doth here set forth some other and those higher branches and degrees of their impiety profanity and godlesse conversation which did follow upon and flow from the former As 1. They had lost all remorse of conscience fear of Gods judgement and so did sin without inward check or challenge And secondly which followed upon the former they gave themselves with
whether it be so for Paul having ver 20. professed his charitable judgement of them that they had not so learned Christ he giveth a limitation here whereby they might try if it was so if so be ye have heard him 3. That learning of Christ and knowledge of Him which is the only remedy against the power of inherent corruption is begotten in us by the ordinary mean of hearing Him preached and set forth in the publick Ministery of the Gospel Rom 10. 14 15. for this is one piece of that condition which is required to the learning of Christ thus even if so ye have heard him 4. The hearing of Christ preached by sent Ministers is not alone sufficient in order to this effectuall learning of Him but Christ Himself must teach us inwardly and effectually by His Spirit else we cannot so learn Him for this is another piece and the main piece of that condition required antecedently to their learning of Christ thus if so ye have been taught by him 5. Then do we rightly and savingly learn truth when the knowledge of truth attained by our learning is such as Christs knowledge was to wit not theoretick and speculative only but practicall and operative for so was His knowledge of truth Psal. 40. 8. and they were to be taught by Him as the truth is in Jesus else they had not so learned Christ. Vers. 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts HE doth next shew what it is to be taught by Christ as the truth is in him and thereby confirmeth what he said ver 20. that the saving knowledge of Christ is inconsistent with a licentious life in so far as this effectuall learning of Christ and knowledge of Him requireth from and effectually worketh in the person so instructed three things The first whereof is in this verse to wit a daily study to put off and mortifie the old man whereby is not meaned the substance of a mans soul and body nor yet the naturall and essentiall faculties of the soul for those of necessity do alwayes remain untill the man cease to be but that naturall and inbred corruption which hath infected and polluted all those which inbred corruption he sheweth had manifested it self in their former godlesse conversation and doth grow daily worse and more corrupt yea and by little and little bringeth corruption and destruction upon the whole man both in soul and body where it is given way to in its deceitfull lusts for so much doth he intend while he saith it is corrupt according or by deceitfull lusts Now this inbred corruption is here called the old man and the mortifying of it is called a putting of it off by a metaphor taken from the laying aside and casting off of old garments See the reasons for both upon Col. 3. -9. doct 1. Hence Learn 1. So much may we reckon our selves to know of Christ and to be taught by Christ as we do practise according to what we know Those only are best scholers in Christs school who are most tender walkers for Paul sheweth that to learn Christ and to be taught by Him is in a word to practise all the duties of an holy life even that ye put off the old man c. saith he 2. Then do we set about the duties of sanctification in the right order when we begin at the work of mortification in the first place and thence proceed to the positive duties of a new life the plants of righteousnesse will not thrive in an unhumbled proud impenitent heart Joh. 5. 44. for Paul sheweth the first part of this lesson is to put off concerning the former conversation the old man 3. Then do we carry on the work of mortification right and to good purpose when we single not out some one sin passing by others but do strike at all sin and do not content our selves to lop the branches but strike at the very root of sin for Paul describeth this work to be a putting off the old man that is the bitter root of inbred corruption in its full latitude and extent That ye put off concerning the former conversation the old man 4. Though we must begin to strike at the root of sin within yet we are not to rest there but must set against sin in all its branches and whoever setteth upon sin at the root and in the heart he cannot choose but set against the breaking forth of sin in his hand and outward conversation also yea the reality of his fighting against his inward corruptions will make it self manifest in an outward change in his conversation from what it formerly was for so much is imported while he sheweth they were to put off the old man as to the former conversation not as if sins of the outward man and conversation only were to be put off but because those are also to be mortified and the inward work of mortification doth kyth by our putting off of those 5. The work of putting off and mortifying this old man of inbred corruption is to be entered timously in so far as the longer that corruption is spared it groweth worse and posteth the person in whom it is more swiftly to ruine and destruction for Paul doth indirectly at least presse this duty of putting off the old man from this that it is corrupt or groweth worse and worse by its deceitfull lusts 6. This inbred root of naturall coruption doth vent it self in multitudes and swarmes of inordinate lusts and sinfull desires by venting whereof it doth alwayes acquire the more strength and secureth its interest more firmly both in soul and body for he sheweth that this old man hath lusts and is corrupted or made worse and more deeply rooted by those lusts which is corrupted by deceitfull lusts 7. Sinfull lusts are entising and deceitfull lusts in so far as they promise what they never perform 2 Pet. 2. 19. and do often cover themselves under the mask of some laudable vertue Col. 2. 18. and thus do by subtilty carry the sinner captive to their slavery Prov. 7. 21 22. for he calleth them deceitfull lusts or as it is in the Originall lusts of deceit Vers. 23. And be renewed in the spirit of your mind HEre is the second thing which the effectual learning of Christ doth require from and work in the person so taught even a serious endeavour to have his mind and understanding more and more renewed or made new by getting a new quality of divine and supernatural light implanted in it and he calleth the understanding or rational part of the soul the spirit of their mind that is the most spiritual part of the soul or by an Hebraism their spiritual mind so called because the mind or understanding is lesse subject to be wrought upon by the temper and disposition of the body than the will and affections Doct. 1. The principal part of the soul the very
grosse externall sin are to be extended unto all the causes means occasions and appearances of that sin and provocations to it for this threatning against whoredom and uncleannesse is to be applied unto filthy speaking foolish talking and jesting as being either causes occasions appearances of or provocations unto those otherwise the threatning would not be of force to presse the former dehortation in its full latitude No whoremonger nor unclean person hath any inheritance 5. The doolfull sad event and dreadfull consequence of sin would be seriously represented by Christ's servants unto the Lords people and by people to their own conscience there being nothing of greater force to cool the vehement heat of sinfull lusts than the frequent and serious consideration of their dreadful issue for Paul to scare them from fornication and uncleannesse presenteth unto them the event of all such work even losse of heaven and happinesse No whoremonger-hath any inheritance in the Kingdom of Christ. 6. The reign of sin in the heart cannot consist with true grace and a right to heaven and therefore the truely regenerate in whom the seed of God abideth are never so far left of God as that sin should reign in them and they give willing obedience to it with the full swey and consent of the heart There must be alwayes a party acting for God in some degree lesse or more within them at least not consenting to act against Him even when they are at the worst and possibly overcome with some grosse tentation in which respect they cannot be the whoremonger unclean or covetous person here spoken of to wit one in whom such sins reign for saith he none such have any inheritance in the Kingdom of Christ. He speaketh of somewhat which they presently want and others have which must be a right to the Kingdom of glory or a present portion in the Kingdom of grace 7. To whatsoever a man doth give that outward or inward worship and service which is only due to God that thing though it were never so base is that man's god who is thereby rendered guilty of Idolatry and of giving divine worship unto a false God though he think not so for the covetous man is called an Idolater and consequently riches are his god because he setteth his prime affections of love and confidence upon them in that measure which is only due to God Nor covetous man who is an Idolater 8. There is no accesse for lost sinners unto the Kingdom of God in glory but by Jesus Christ the Mediator who is the way the truth and the life and without whom none cometh unto the Father Joh. 14. 6. for it is the Kingdom of Christ and of God Christ is first named because we make entrance by Him in this Kingdom Vers. 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience THe Apostle in this verse doth first give them a watchword to guard against the suggestions of any who would labour to perswade them that either the practices reproved were no sins at all or at least not so dangerous as he affirmed and calleth all such suggestions vain or deceiving words as having no solidity of truth in them but only some plausible pretext Secondly he confirmeth and further strengtheneth the former argument while he sheweth that not only these sins do exclude from heaven but also because of those Gods wrath that is temporall and eternall judgements the effects of Gods wrath or of His holy sin-pursuing justice doth come and is alwayes and at all times coming upon the children of disobedience that is those who having willingly hardened themselves in wickednesse are judicially plagued with hardnesse of heart See upon chap. 2. ver 3. Doct. 1. The servants of Jesus Christ ought to be through and serious in the reproof of sin not doing the work of the Lord negligently or by halfs they must not only start and discover those sins which the Lord's people are in hazard to be surprized with and to lay open the dangerous dreadfull and doolfull consequences of living in them but also pursue them through all the lurking holes and subterfuges of specious pretences and fecklesse excuses under which they use to lurk untill no place of refuge be left for them in peoples hearts for so doth Paul having forbidden those evils and shown the dangerous consequence of living in them he striketh off at one word the fig-tree leaves of all such vain excuses whereby sinners use to plead for them Let no man deceive you with vain words saith he 2. So corrupt and fleshly are we by nature that we are not only prone and bent to commit sin but also ingenious and witty to excuse and extenuate our sin and thereby to seduce our own hearts into a belief that either sin is no sin or that we shall be free of judgment though we live in sin for those who labour to deceive others this way by making them think light of sin do first deceive themselves Let no man deceive you with vain words saith he 3. It is the usuall course and strain of those who have given themselves over unto the slavery of sin to use the utmost of their wit and endeavours to draw on others to do the like and for this end to deceive them by making them believe that sins are but petty slips small escapes humane infirmities that God's patience suffereth all things that His grace pardoneth every thing that no man can be perfect and the rarest Saints have fallen in as great faults and such like vain words which the Apostle doth here guard against Let no man deceive you with vain words 4. All such opinions and reasonings as tend to cast a covering over sin to extenuate and hide the vilenesse of it and the terrour of judgment belonging to it are but vain even spiders webs sandy foundations fig-tree leaves untempered morter and will in end but mock all those who listen to them for so doth the Apostle affirm of them Let no man deceive you with vain words 5. Though we are to fear and avoid sin principally because it is sin and displeasing to God supponing there were no hell nor punishment due to sin Gen. 39. -9. yet we may and ought in the second place fear and abstain from it because it draweth down Gods wrath and judgement for he holdeth forth the terrour of Gods wrath as an argument to scare them from those sins for because of these things cometh the wrath 6. The terrible threatnings denounced in Scripture against such and such sinners some whereof declare the sinners exclusion from heaven and others his unspeakable torment in hell are verified not in all who have once or often fallen in any such sins but in those only who have hardened themselves in them rejecting all admonitions to the contrary and do remain obstinate and impenitent untill death for he expoundeth whom he meaneth by the
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
speaketh here of a further discovery and manifestation of it by the light of reproof which was usefull and necessary All things that are reproved are made manifest 3. The Lord doth sometimes blesse not only publick preaching but also the word of reproof in the mouth of private Christians and the example of their holy life for making godlesse sinners take occasion thence to reflect upon themselves and therein as in a glasse to see the filthy vilenesse of their beloved sins and to judge themselves for them for he saith All things that are reproved are made manifest by the light to wit the light of verball or reall reproof held forth even by private Christians for he doth not speak here to Ministers only 4. The probable good which God may bring about to the party reproved by the means of our reproof should have more of weight to incite us towards the making conscience of this duty than the feared inconvenience to our selves arising from the parties displeasure should have to scare us from it for Paul will have us to set upon this dutie because of our neighbour's good which probably will be brought about by it reprove them saith he For all things that are reproved are made manifest by the light 5. As there is no duty of the successe whereof we use to be more diffident than that of reproving the sins of others So there is not any duty the successe whereof we have better ground to be perswaded of even than of this that discovery of sin to the sinners conscience either to his conversion or further obduration shall follow upon a timeous and well-guided reproof for he proveth that this effect shall follow upon reproof as natively as the discovery of things dark and hid doth follow upon light for that is light saith he which discovereth all things Vers. 14. Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light HEre is a second argument to enforce the duty of reproving those unfruitfull works of darknesse which also confirmeth the former to wit that by reproving them they should be made manifest The argument is taken from Gods own example who in His Word doth reprove the world of sin and thereby conveyeth the light of Jesus Christ unto them as the Apostle proveth by shewing what is Gods great work and design through His whole Word whereof this verse is a short sum though it seemeth more particularly to relate unto Isa. 60. ver 1. 2. from which this place is thought to be cited with some variation in the words but none in the purpose Which design is threefold The first branch whereof is here implyed even to convince all unrenewed men especially how wofull and dangerous their present case is and that it is a spirituall sleep and death 1. A sleep because the carnall man hath all his spirituall senses bound up Isa. 43. 8. having no spirituall fellowship with those who live a new life Ephes. 4. 18. doth dream and fancy that he seeth heareth and converseth with them Rev. 3. 17. which he will after find to be but a meer fancy when his conscience doth rouze him up Rom. 7. 9. neither hath he power over himself but is exposed as a prey to Satan or any who mindeth his spirituall hurt 2 Tim. 2. 26. for such is the case of those naturally who are in a naturall sleep And secondly a death because the naturall man hath not only his senses bound up as in a sleep but there is no spirituall power or faculty remaining in him to do any thing which is truly good Rom. 8. 7. as a dead man hath no principle of life or vitall action The second branch of this great design is here expressed which is to point out unto all such what is their duty in that case even to awake and rise from the dead that is in a word to turn to God to break off their sins by repentance and to set about all the duties of holinesse flowing from the principle of a new life Which duty is here and elsewhere enjoyned by God unto dead sinners not that it is in their power Jer. 13. 23. but because it is their duty so to do yea and such a duty as must be gone about otherwise they cannot be saved Luk. 13. 3. and because by such exhortations and commands as by an outward mean the Spirit of God doth effectually work that in them which He requireth from them Rom. 10. 17. The third branch of this great design is to encourage them unto this duty from the promise of a greater measure of the light of knowledge holinesse and comfort here all which are comprehended under the name of light See upon ver 8. and of glory hereafter called also light Col. 1. 12. to be given unto them by Christ upon their so doing Doct. 1. The pains which God doth take upon godlesse sinners yet in nature to awake them from the sleep of sin and to draw them unto Christ is a strong argument binding us to commiserate the case of such and from pity towards them to endeavour in our stations to bring them out of that wofull state wherein they are Our obligation to help them is greater than His besides that we are bound to work with God and to further His design for he inforceth upon them the duty of reproving those godlesse Atheists in order to their conviction and amendment from Gods example who doth the like Wherefore he saith Awake thou that sleepest 2. That God hath appointed reproof of sin to be the ordinary mean of awakning dead sinners and of bringing them to Christ and that He maketh use of this mean Himself all alongs His Word in order to this end should encourage us as we have accesse in our stations to make use of that mean towards those with whom we converse as knowing God may and when He pleaseth will blesse the mean appointed by Himself whatever unliklyhood there be otherwise of successe for he exciteth them to practise this duty from this that God maketh use of reproof as the ordinary mean of bringing souls to Christ Wherefore he saith Awake thou that sleepest 3. Scripture doth not consist so much in the formall words as in the sense and meaning of those words and therefore though we cannot keep in memory the very formall words of Scripture yet if we remember the sum of the purpose contained in those words we may make use of it as of the Word of God whether for confirmation of truth refutation of errour exhortation to duty or reproof of sin and vice 2 Tim. 3. 16. for the Apostle being to presse this duty of reproving upon them from Scripture doth not cite the very formall words of Scripture but giveth the generall drift of all Scripture in few words or the sense and meaning of one particular Scripture to wit of Isa. 60. 1 2. from which this verse seemeth to be cited Wherefore he saith Awake
understanding c. 2. No mother-wit naturall philosophie or carnall wisdom is a sufficient rule to walk by in a way acceptable to God or to convey us safely through those rocks and snares which are spread for our feet in evil times 1 Cor. 1. 20 21. and 2. 14. It is only the knowledge revealed in His Word which is able to reach this end as containing in it a most perfect rule both of faith and manners 2 Tim. 3. 16 17. for he would have them in order to this end understanding what the will of the Lord is 3. There is that in God's will revealed in Scripture and in no other writings else which is sufficient to make a man compleatly wise unto salvation and to drive away those dark clouds of ignorance and folly which are in the spirit of every man by nature there being no other science or knowledge which can give a through discovery either of our lost estate by nature or of the way of our delivery from it by a Redeemer nor yet of that obedience in its full extent wherein our thankfulnesse for a delivery consisteth for he opposeth those two Be not unwise but understanding what the will of the Lord is 4. As it ought to be a Christian man's study to know the will of God revealed in Scripture So this is a subject which never will be perfectly known there being alwayes some new thing to be learned of it and from it even by those who are greatest proficients in the knowledge of it Psal. 119. 96. and therefore we must be still schollers at this school for Paul setteth forth their studying to know this subject by a word of the present time implying it would be a continued lasting work while he saith understanding what the will of God is Vers. 18. And be not drunk with wine wherein is excesse but be filled with the Spirit IN this verse are other two of those precepts which do belong to all Christians in generall first that they be not drunk with wine where by wine is meaned all drink which maketh drunk set forth in one of its kinds which is most generally known And the Apostle's scope is not to forbid all use of wine seing it may be lawfully used as all other good creatures of God 1 Tim. 4. 4. for health 1 Tim. 5. 23. for satisfying thirst Rom. 12. 20. as also for a Christian and sober chearing up the naturall and vitall spirits upon some singular occasion Joh. 2. 8. Prov. 31. 6. but he condemneth all excessive and inordinate use of wine when more of it is taken than either natural necessity calleth-for or Christian sober recreation and chearfulnesse doth allow and so much as our bodies and spirits are thereby overcharged in some measure lesse or more and so rendered unfit for God's service Luk. 21. 34. even although the use of naturall reason be not taken away by it Isa. 5. 22. This disswasive from drunkennesse is inforced from the sad concomitant and consequence of this sin called here excesse The word signifieth lavish wasting and destruction which wasting destruction is extended elsewhere to the drunkards means Prov. 23. 21. his reputation and credit Hab. 2. 16. his natural strength of body Prov. 23. 29. his wit and judgement Hos. 4. 11. yea and to his soul for ever without repentance 1 Cor. 8. 10. So that this one word hath a comprehensive sum of all those dreadfull consequences which do accompany this one sin Secondly in opposition to their being drunk with wine he exhorteth them to be filled with the Spirit of God to wit by labouring to have the fruits of the Spirit in all goodnesse righteousnesse and truth with joy peace and the comfortable sense of His presence abounding in them in a rich and copious measure Doct. 1. Christians as in all other things so in their eating and drinking must be ruled by the Word and neither by their own appetite Prov. 23 1 2. nor the pleasure of others Hos. 7. 5. for he prescribeth a rule for their drinking Be not drunk with wine saith he 2. So pernicious and perverse is our naturall corruption that those things which God hath given to man for his help and good are perverted by it for bringing about his hurt both in soul and body and outward estate for wine which is given for health and glading the heart of man Psal. 104. 15. is abused to drunkennesse and consequently to God's dishonour and the man 's own prejudice so much is supponed while he saith Be not drunk with wine 3. There is no sin more inconsistent with wise circumspect and conscientious spending of time than the sin of immoderate drinking is Experience sheweth it consumeth time casteth open doors to all wickednesse burieth shame which keepeth many from vice and transformeth a man to a very beast so that he neither knoweth nor careth what he doth it is the mother of strifes and lust driveth to stealing lying swearing and what not for in opposition to the duty of walking circumspectly and redeeming the time he mentioneth this sin of drunkennesse and forbiddeth it And be not drunk with wine saith he 4. Such is the tyrannie of this sin that where it is once given way to it carrieth a man headlongs in the service of it so that he valueth no losse whether of credit means body or soul if he may get his beaâ—tly appetite satisfied for Paul supponeth many were given to this sin though therein was excesse or destruction and losse of all the forementioned good things following upon it while he saith wherein or in which being drunk or in which drunkenness there is excess or losse and destruction 5. Though a gracious person may through infirmity slip into this sin of drunkennesse Gen. 19. 32 33. yet a drunken course of life cannot consist with a mans having the spirit of grace in any plentifull measure seing He is a spirit of temperance chastity and moderation Gal. 5. 23. and not of excesse for the adversative particle but implyeth an opposition betwixt those two drunkennesse and enjoying the presence of the Spirit of God Be not drunk with wine but be filled with the Spirit 6. We ought not to rest upon and content our selves with a small measure of the graces of Gods Spirit but are to endeavour to be filled with them and to have the Spirit of God dwelling richly in us by actuating all our graces Cant. 4. 16. and adding one degree of grace unto another 2 Pet. 3. 18. for he commandeth them not only to have but to be filled with the Spirit 7. What even fleshly sinfull pleasure a man doth find or imagineth to find from any sinfull course the same and much more is to be had in a spirituall and divine manner in the way of grace and particularly a copious plentifull measure of the spirit of grace doth work the like effects spiritually which wine immoderately taken doth bodily It filleth the soul with joy and gladnesse Psal. 4.
of free-men and masters And that this argument may have the more force with them he appealeth to their own conscience and knowledge for the truth of it if it was not so as he had affirmed Doct. 1. Then and then only may a man reckon himself to do good or a good work acceptable to God when the thing he doth is warranted by Gods will revealed in His Word when he doth it in singlenesse of heart from an inward principle of love and good-will within in the heart and in obedience to Gods command or as service unto Him for the obedience required from servants was to be so qualified ver 5 6 7. and he doth here call it a doing good Whatsoever good thing a man doth 2. Even the basest drudgery of servants being so qualified is a doing of good and cometh within the compasse of good works which the Lord will take notice of as such for it is with an eye to the imployment of servants mainly that he here speaketh Whatsoever good thing a man doth the same shall be receive 3. As it is lawfull to eye the promised reward for our encouragement in the way of duty So it is the mind of God that every one should in the due and right order make particular application unto themselves of such promises as are in Scripture held forth unto all in general for he holdeth forth the promise of a reward which is made unto all who do good in general to be made use of by Christian servants for their encouragement in particular Whatsoever good a man doth the same shall be receive of the Lord. 4. Promises have no influence to excite unto duty except the truth of them be known and believed so that ignorance and misbelief of divine truths are a great cause of abounding profanity and neglect of duty in all ranks for he layeth the weight of their encouragement to duty from this promise upon the knowledge and faith which they had of it knowing that whatsoever good thing any man doth the same shall be receive of the Lord. 5. The Lord in dispensing rewards looketh not to the externall beauty splendour or greatnesse of the work but to the honesty and sincerity of it how mean or inconsiderable soever it be otherwise for the promise of a reward is to the outwardly mean and base works of poor servants if so they be honest and sincere aswell as to the more splendid honourable and expensive works of their rich masters The same shall he receive of the Lord whether he be bond or free Vers. 9. And ye masters do the same things unto them forbearing threatning knowing that your master also is in heaven neither is their respect of persons with him HE doth here in the first place set down the duties of masters towards their servants 1. positively while he enjoyneth them to do the same things which is to be understood not of the duties themselves which are much different from the duties of servants See them briefly summed up upon Col. 4. ver 1. doct 1 2. but of those properties and conditions which are common to the duties of both so that the master is bound to discharge his duty towards his servant in singlenesse of heart as service to Christ in obedience to the will and command of God from his heart with love and good-will even as the servant is bound to minde those qualifications in his duty towards his master Next negatively while he forbiddeth threatning or rather commandeth to relax and moderate threatning as the word doth signifie and so the thing forbidden is excesse in threatning and boasts when they are alway menacing oftentimes for light occasions and sometimes for none And by proportion all fierce and inhumane way of dealing with servants by masters whether in words or deeds is here forbidden also In the second place he inforceth this duty by minding them of that which they did know at least ought to have known even that they also aswell as their servants had a master above them to call them to an accompt to wit God who to make the argument more pungent is described 1. from His magnificent and stately Palace where His glory shineth to wit the Heaven not as if He were only there and nowhere else Jer. 23. 24. but to set forth His absolute dominion 2 Chron. 20. 6. His omniscience Psal. 11. 4. His holinesse Isa. 57. 15. and His omnipotency Psal. 115. 3. so that their sin could not be hid from Him His holy Nature did hate it He had both right and power to punish it 2. From His impartiality and justice in judging so that He respecteth not persons nor faces outward shew and appearance as the word signifieth and therefore by persons is not meaned the substance or personal subsistence of men but their outward state and condition even that which is conspicuous in man and doth commonly make him more or lesse esteemed among men as country state of life riches poverty wisdom learning c. and consequently to respect persons is to wrest judgement from a sinfull respect to the outward state condition of parties and such other things which are wholly extrinsick to the cause in hand which vice the Lord is free of as being the righteous Judge of the world who cannot be byassed by fear love pitty or any other inordinate affection as man is and consequently the outward dignity power or wealth of masters would not make Him spare them if they made not conscience of their duty Hence Learn 1. Though masters are freed from subjection and giving obedience unto their servants yet not from doing duty unto them Neither is there any power among men so absolute no not that of Kings and supream Rulers Rom. 13. 3. -4. -6. but it implyeth an obligation through vertue of Gods Ordinance upon those who are invested with it to make conscience of several duties towards their inferiours and subjects for he saith And ye masters do the same things unto them 2. It concerneth masters in their place as much as servants in theirs not only to go about their duty but also to advert to the manner wherein they do it even that it be done in sincerity cordially chearfully taking God for their party more than men for he saith Ye masters do the same things unto them 3. It is not only lawfull but in some cases necessary for masters sometimes to threaten boast cast down their countenance upon negligent lazy disobedient and chiefly upon profane servants providing they do it moderatly and keep off excesse for the Apostle doth not simply forbid all manner of threatning but only prescribeth a moderation thereof Forbearing or moderating threatning 4. The Servants of Christ in the reproof of sin ought mainly to guard against such evils as those to whom they speak through custom perverse inclination or a deluded mind are most ready to fall into and so ought people set mainly against such sins in themselves and thereby defend the wall
fierce pursuers when ever we give them ground so we are not to expect any truce or quarter from them but must stand to it and fight it out placing all our safety in a couragious resistance avowed defyance and none at all in base running or cowardly ceding or politick compliance for the Apostle will have all their thoughts taken up how to withstand which implyeth a furious charge and fierce pursuit upon the part of enemies and an avowed defyance with couragious resistance upon ours that we may be able to withstand 6. What ever be the terrour and strength of our spiritual adversaries and the weakness and inability of men destitute of the saving graces of Gods Spirit to resist the meanest of Sathans onsets 2 Tim. 2. 26. yet of such excellent vertue is this whole armour of God or those Christian graces wrought in us by the Spirit of God that when the soul is once endued with them and attaineth to the dexterous use and exercise of them the weakest of saints will be enabled to receive without losing ground the most furious of Sathans assaults for it is promised unto them all even the meanest of them if they will put on the whole armour of God they shall be able to withstand 7. As there are some evill dayes by reason of tentations and trouble awaiting Christians and some of those unavoidable by any namely the day of death Heb. 9. 27. So we ought to be fore-arming and preparing for such dayes before they come and with Christian courage resist those violent tentations arising from them when they come as knowing we are chiefly then called and singled out to give proof of the reality of Gods grace in us Eph. 5. 16. for he forewarneth of an ill day approaching and will have them to arme themselves before it come Take to you the whole armour and to withstand in the evil day 8. There can no such evil day befall a Christian but through help of this spirituall armour and the kindly exercise of saving graces he may ride out the storm and arrive with safety at the wished harbour when it is over and gone chiefly if trial and trouble find him ready armed and at his duty for if they will take to them before-hand this armour of God he promiseth they shall be able to withstand in the evil day 9. It is a singular encouragement to the Christian souldier that the time of his hottest conflict with afflictions tentations and the devil their leader lasteth not long it is but a day an hour Rev. 3. 10. a short season 1 Pet. 1. 6. yea but a moment compared with eternity 2 Cor. 4. 17. for in order to their encouragement he calleth the time of their feighting but a day To withstand in the evil day 10. The Christian souldier in this spirituall warfare will meet with many assaults before he obtain a compleat victory there must be variety of conflicts exercises and tentations so that usually his coming out of one is but an enterance into another the malice of the adversary is unsatiable his hopes are never quite gone but what he misseth at one time and one assault he hopeth to acquire at another Job 2. 4 5. for he saith they must first do all or overcome all which implyeth there are many things to be overcome before they stand as conquerours 11. It is not enough that the Christian souldier doth once engage in this spirituall warfare and carry himself couragiously in withstanding some few of Satans assaults and afterwards fall back and lay down his armes but he must of necessity endure to the end and untill he receive the very last of Satans assaults and overcome them all if so he expect to stand as conquerour after the feight for saith he and having done or overcome not only some few assaults but all To stand 12. It is only this armour of God those saving graces of His Spirit and no common gifts or fair flourishes of temporaries and hypocrits which will enable a Christian to feight all the battels that must be stricken before the compleat victory for only if they take this armour he sheweth they shall do or overcome all 13. How many soever the Christian's conflicts be yet if he take unto him and use this armour aright he shall come through all and stand victorious after all Christ our generall in whose victory we have interest hath overcome all Joh. 16. 33. He is engaged in this battell and feighteth with us Philip. 4. 13. yea and prayeth for us Luke 22. 32. Besides none can pluck the Believer out of His hand because the Father and He is stronger than they Joh. 10. 29. and consequently the field cannot be lost the feighting souldier must one day be a triumphing conquerour for upon their taking to them this armour it is promised that having done all they shall stand to wit as conquerours Vers. 14. Stand therefore having your loyns girt about with truth and having on the breastplate of righteousnesse THe Apostle in the second branch of this second part of the Chapter having again exhorted them to stand to it as valourous souldiers by carrying themselves watchfully and orderly in all the duties of their generall and particular station giveth an inventour of the severall pieces of this armour both offensive and defensive exhorting the Christian souldier to put on and make use of each of them and reckoneth forth all the pieces of compleat bodily armour wherewith souldiers used of old to arm their bodies from head to foot and assigneth some one or other of the graces of Gods Spirit answerable to every one of those for arming the spirit Concerning which know 1. in generall that there is no piece of armour here fitted for the back parts because there is no escaping by flight in this spirituall warfare Iam. 4. 7. Heb. 10. 38. Secondly that we must not so precisly distinguish the severall pieces as to think that one may not serve for the use of another for faith which answereth to the shield here See ver 16 is called the breast-plate 1 Thess. 5. 8. And yet thirdly as shall be made clear in the particulars there is some resemblance between every grace and that piece of the bodily armour to which it is here compared In this verse are two pieces of this armour the first is truth not the truth of doctrine which is included under the sword of the Spirit the Word of God but the grace of truth or sincerity whereby a man endeavoureth to be that really both unto God and man for which he giveth himself out 1 Joh. 3. 18. and giveth himself out for that to both for which the word of truth doth call upon him Psal. 119. 1. which grace of sincerity goeth frequently under the name of truth Psal. 51. 6. Joh. 4. 24. Now he biddeth them have their loyns girt about with this grace and so sheweth it doth answer that piece of the bodily armour which was called the girdle
elsewhere for such firmnesse of resolution Acts 21. 13. which resolute frame of heart is wrought and begotten by the Doctrine of the Gospel in so far as it is the mean of making peace and friendship between God and sinners and therefore is this piece of armour called the preparation of the Gospel of peace Now he biddeth them have their feet shod with this preparation and thereby sheweth it doth answer that part of the bodily armour which is called the leg or foot-harnesse which did serve to defend the legs and feet of souldiers against cold thornes stones and other roughnesse of the way In like manner this prepared resolute frame of heart to charge through all difficulties doth not only guard the soul against the pollution of filthy tentations which it doth meet with in the way Psal. 119. 105 but also engageth the Christian souldier to go through all the crosses hardships and difficulties of the way with courage and chearfulnesse Doct. 1. The Christian souldier is so to stand in the fight as that he be also daily advancing and marching forwards in his way towards heaven His duty is both to stand and to advance at once in severall respects he is to withstand and stand against his spirituall adversary and yet to advance and make progresse towards Christ perfection in grace and his journeys end yea and the more firmly he stand against the one he advanceth with greater speed towards the other for the Apostle having exhorted them to stand ver 14 he insinuateth here that they must be also advancing while he biddeth them put on the foot or leg-harnesse of resolution which piece of armour was usefull for souldiers chiefly when they were upon their march And your feet shod 2. The way wherein the Christian souldier is to march and advance towards heaven is not plain and smooth or free from trouble and hazard but beset with tentations and afflictions as with so many sharp stones piercing briers and thorns which make a way impassible to bare-footed travellers for there was no need of the foot-harnesse to which he here alludeth but in such a way And your feet shod 3. The Christian souldier therefore must arm himself with a firm and well grounded resolution and purpose of heart to charge through all difficulties how dear soever it may cost him this being another necessary piece of the Christians armour without the which we are exposed and laid open to severall deadly blows and dangerous tentations from our spirituall adversary even all such as unexpected difficulties and crosses do easily and usually drive an unprepared heart to yeeld unto to wit impatience Gen. 30. 1. repining against the Lord Jonah 4. 9. a spirit of revenge against instruments 2 Sam. 16. 9. fainting in duty Heb. 12. 12. closing with sinfull means for attaining an outgate 1 Sam. 28. 7. despare of an outgate 1 Sam. 27. 1 questioning an interest in God because of the crosse Juag 6. 13. and such like for the Apostle commandeth the Christian souldier to arm himself with such a prepared and resolute frame of heart And your feet shod with the preparation 4. It is not every resolution and purpose which will guard the heart against these fore-mentioned blows and tentations but such as floweth from the glad-tidings and intimation of peace and friendship made up between God and us all our other resolutions will be at length outwearied and broken by continuall crosses and hardships Isa. 40. 30. but the Christian who is armed with this endureth to the end as knowing God is his friend Psal. 23. 4. there is not wrath in his cup Isa. 53. 5. his wearisome journey will at last have an happy close Heb. 4. 9. for the Apostle commandeth them to put on such a prepared frame of heart as floweth from the intimation of their peace with God while he calleth it the preparation of the Gospel of peace 5. The Gospel is only that Doctrine which bringeth peace between God and rebels the Law indeed discovereth the feed Rom. 3. -20. but the Gospel doth not only shew that peace and friendship may be had Luke 2. 14. but also the tearms upon which it is obtained Rom. 5. 1. yea and by means of the preaching thereof the Lord doth work us up to imbrace these tearms Rom. 10. 14 15 17. for he ascribeth the making up of our peace with God to the Gospel while he calleth it the Gospel of peace 6. Where the Gospel is blessed of God for making up of friendship and peace it will be attended in all to whom it is so blessed with a firm and stedfast resolution to follow God in the way of duty notwithstanding of all difficulties and hardships for he maketh their putting on this prepared frame of heart to be the native result of peace made with God by means of the Gospel while he saith Having your feet shod with the preparation of the Gospel of peace Vers. 16. Above all taking the shield of faith wherewith ye shall be able to quench all the fiery darts of the wicked THe fourth piece of armour the putting-on and use-making whereof is recommended to them above all the rest is the grace of faith by which we believe the truth of Gods Word in general Act. 24. 14. and in a special manner do receive Joh. 1. 12. and rest upon Christ Isa. 26. 3. for grace here Philip. 4. 13. and glory hereafter 1 Tim. 1. -16. as He is offered in the Gospel Gal. 2. 16. And it answereth that part of the bodily armour called the shield which was a broad and large piece made of some strong mettal and being made use of by a skilfull hand did defend the whole body supply the weaknesse of any other part of the armour and guard against all sort of stroaks from the enemy In like manner faith is a grace of so large extent that it reacheth help to the soul in all its severall cases Habak 2. -4. it strengtheneth and supplyeth the inlacks of all other graces Act. 15. -9. yea and guardeth against tentations of all sorts Mark 9. 23. but more particularly as the Apostle doth here expresse it quencheth these oâ— Satan that wicked one his tentations which are called fiery darts that is violent and piercing tentations whereby the soul is inflamed with a vehement heat whether of boyling lusts or raging dispair and faith doth not only repell some of those tentations before they seize upon the soul but also quench and extinguish that heat pain and horrour which boyleth in the soul being wounded by these All which the grace of faith effectuateth not by its own strength or force but through the vertue of Christ whom it doth apprehend whose power and merit imployed by faith doth allay and quench all that heat whether of inflaming lusts or of boyling impatience horrour and dispair which those tentations do kindle in the heart wherein they light â—nd are entertained Hence Learn 1. Though the Lords Ministers ought to make
Apostle 2. Faithful and called Ministers of Jesus Christ are to be so far from cowardly ceding or heartlesse fainting under the bold bitter and unjust aspersions of those who would labour to question their Calling and thereby weaken their Authority and render the truth of their Doctrine doubtsom Mat. 21. 23. that they ought so much the more for the credit of their Office Rom. 11. 13. and for the Truth 's sake which they preach 1 Cor. 7. 25. avow their Calling against all who do question it Thus Paul writing to these Galatians amongst whom by means of the false Apostles his Authority was questioned more than in any other Church chap. 2. 6 9 c. expresseth himself more largely in avowing his Call to the Apostolick Office than in any other Epistle not only affirming that he was called by Jesus Christ and God the Father but also denying that he was an Apostle of men or by man 3. The Apostolick Office had this common to it with all other Church-offices whether ordinary or extraordinary Eph. 4. 11. that it was not the invention of man or founded upon authority meerly humane but was instituted by Jesus Christ to whom only it appertaineth to appoint Office-bearers in His House 1 Cor. 12. 28. for which respect Paul affirmeth he was an Apostle not of man as the Ambassadors and Officers of Princes and States are Ministers are Ambassadors for Christ representing Him and having their Authority from Him 2 Cor. 5. 20. 4. The Office of an Apostle had this peculiar unto it self that the designation of the person to undergo that Office was not mediately by the election and suffrages of men as it is in the calling of ordinary Office-bearers Act. 14. 23. but immediately from God so that the Function of the Apostles ceased with them and did not passe by succession to a Pope or any other for in this respect Paul affirmeth he was an Apostle not by man to wit meer man but by Jesus Christ and God the Father He was called immediately by God Act. 9. 15. Doct. 5. That Jesus Christ is not meer man but God also appeareth from this that the Apostle here opposeth Christ to man and so He behoved to be more than man and this was not an Angel Heb. 2. 16. and therefore He was also God Neither by man saith he to wit meer man but by Jesus Christ. 6. When Scripture ascribeth an action to the Father the first Person of the blessed Trinity as done by Him it is not to be so understood as if the Son and holy Ghost were excluded from having hand in that action but that they are rather included in the Father as persons of the same Godhead for the calling of the Ministers of the Gospel which is ascribed to God the Father is ascribed to the holy Ghost Act. 20. 28. and Paul who is here said to be called by God the Father is by the holy Ghost separated and sent forth unto a particular imployment in his Calling Act. 13. 2 4. and the raising of Christ from the dead in like manner ascribed to God the Father here is ascribed to Christ also Joh. 10. 18. and to the holy Ghost Rom. 8. 11. And God the Father who raised Him from the dead All the external actions of the Godhead towards the creatures are common to the whole Trinity Joh. 5. 19. So that the ascribing of some actions to the Father is not as if any of the rest were not concurring But because of the order of working which is among the Three Persons the Father being the first fountain of working as doing all things from Himself 1 Cor. 8. 6. by the Son 1 Cor. 8. 6. and holy Ghost 1 Cor. 12. 6 8. because of this order those actions which are common to the whole Trinity are frequently ascribed unto the Father 7. As Jesus Christ who hath life in Himself Job 5. 26. and is the fountain of life unto others Joh. 6. 33. was once among the dead so He was raised again by the power of the Father from death unto life and is alive for evermore Amen Rev. 1. 18. it being impossible that He should be holden by death Act. 2. 24. and Divine Justice having received full satisfaction from Him for all which He undertook to do or suffer as our Cautioner Joh. 16. 10. Who raised Him from the dead saith he 8. So blinded are men usually with preposterous zeal towards their erroneous opinions that frequently they do alleage those things for to uphold them which of all other things are most contrary unto them Thus the false Apostles that they might shake the Truth preached by Paul and establish their own contrary Error did alleage that he was no lawful Apostle as for other reasons so it would seem mainly for this Because he had not seen Christ in the flesh 1 Cor. 9. 1. nor yet was called before His death and that therefore his Doctrine was not to be much regarded Which reason Paul doth here refute by shewing he was called by Christ after He was raised from the dead and had taken possession of His glorious Kingdom leaving unto them to gather that therefore his Callâ—ng had at least no lesse dignity and glory in it than if he had been called by Christ when He was here upon the Earth in the dayes of His flesh And God the Father who raised Him from the dead From vers 2. Learn 1. The moc they are whom God maketh use of to hold out the beauty of Truth and Holinesse unto us that we may imbrace and follow it or the deformity and danger of Error and Vice that we may fly from hate and abhor it We are the more to take heed how we reject or imbrace dispise or obey what is so pressed upon us as knowing there will be the moe to bear witnesse of our guilt and seek to the equity of God's judgment against us if we obey not Luke 9. 5. for Paul doth joyn the consent of all the Brethren who were with him unto what he writeth that so his Doctrine and Reproofs might have the more weight And all the Brethren which are with me 2. Though the sins of a Church whether in Doctrine or Manners are not to be reputed as no sins by us because they are connived at or pleaded for by a Church Jer. 5. 31. and though the sins of Churches are to be pleaded against by private Christians in their places and stations Hos. 2. 2. So far are they to be from following of a multitude to do evil Exod. 23. 2. Yet we are not so to stumble at the many sinful failings yea grosse enormities which may be in Churches relating either to Faith or Manners as presently to unchurch them by denying them to be a Church or to separate from them by refusing to keep communion with them in lawful and commanded Ordinances being purely administrated according to the prescript of God's Word chiefly if their Error be not contrary to fundamental
Truths or at least if they erre of humane frailty and not obstinately or avowedly for the Churches of Galatia had made a grievous revolt even from a fundamental Truth ver 6. and chap. 3. 1. and yet because they were rather through frailty seduced by others than active seducers of others therefore he useth much meeknesse and moderation towards them allowing them the name of Churches and exercising his Apostolick care towards them as a part of his charge and thereby keeping communion with them as with Churches which were sickly and under cure Unto the Churches of Galatia which Truth makes nothing against our separation from the Church of Rome as being after much pains taken in order to their reclaiming and not untill we were driven to it by persecution besides that the Romish Church had erred in the foundation obstinately and avowedly Vers. 3. Grace be to you and peace from God the Father and from our Lord Jesus Christ. HEre is the Salutation wherein he wisheth unto them God's gracious favour and good-will whereby He is well-pleased with the Elect in and for Christ Rom. 3. 24. and Peace that is first Peace of conscience and with God Rom. 5. 1. Secondly peace with the creatures as with the Angels Col. 1. 20. with the Godly Isa. 11. 9. with our selves all within us being conform to the rule of the renewed mind Rom. 8. â—1 and in some respect with our enemies Prov. 16. 7. and with the beasts of the field Hos. 2. 18. Thirdly Prosperity and good successe Psal. 122. 7. All which he seeketh from God the Father as the fountain of Grace and from Jesus Christ as the conduit or pipe to convey Grace from the Father unto us Job 1. 16. Doct. 1. God's gracious favour and good-will is to be sought by us in the first place whether for our selves Psal. 4. 6. or others that being a most discriminating mercy betwixt the Godly and the wicked Ephes. 1. 6. and a mercy which of any other bringeth maniest mercies alongst with it Psal. 84. 11. Yea all things are mercy to a man who hath obtained that mercy Rom. 8. 28. for the Apostle wisheth for Grace unto them first Grace and peace 2. Peace also is to be sought even Peace with God Peace with the creatures together with prosperity and good success but withall Peace is to be sought after Grace and not to be expected before it Peace without Grace is no Peace there can be no peace with God no sanctified peace with the creatures nor sanctified prosperity or successe to our undertakings except through Jesus Christ we lay hold on God's favour and grace Yea there is no peace to the wicked saith my God Isa. 57. 21. Thus the Apostle wisheth unto them also Peace but so as it flow from Grace Grace and Peace 3. Grace and Peace are such as we cannot acquire unto our selves by our own industry or pains they come from God are to be sought from Him and His blessing is more to be depended upon for attaining of any thing which cometh under the compasse of Grace and Peace than our own wisdom industry or diligence So Paul seeketh Grace and Peace from God the Father 4. Whatever favour we seek from God we are to seek it also from Jesus Christ as Mediator for He hath purchased it Eph. 1. 7. He is appointed Lord of His own purchase to bestow all Act. 5. 31. and there is no coming to or trysting with the Father but in Him Joh. 14. 6. Thus Paul seeketh Grace and peace from our Lord Jesus Christ. 5. They to whom Grace and Peace belong are such as acknowledge Christ for their Lord to command and rule them and do yeeld subjection to Him in their heart and life for while the Apostle wisheth Grace and Peace to them he doth lead them to thoughts of Christ's Soveraignity he himself taking Him up as Lord and holding Him forth so unto others From our Lord Jesus Christ. Vers. 4. Who gave Himself for our sins that He might deliver us from this present evil world according to the will of God and our Father THe Apostle having but mentioned Christ ver 3 that he may in the very entry draw the minds of these Galatians from off their errors and superstitions to imbrace Him as one in whom is fulnesse of sufficiency for the redemption and justification of lost sinners doth describe Him from one eminent action of His whereby as the great High-priest over the House of God Heb. 10. 21. He did offer up Himself Soul Isa. 55. 10. and Body Heb. 2. 14. by death upon the Crosse Joh. 19. 17 18. that He might expiate and take away Joh. 1. 29. the sins of the Elect Joh. 17. 9. and that hereby He might deliver them from this present evil world or from the sin misery and cruelty of wicked men in the world who get the name of world 1 Joh. 5. 19. and all this He did in obedience to His Father's will who had fore-ordained this to be the only way of bringing lost sinners to Heaven Heb. 10. 8 9. Doct. 1. The lively impression of Christ's worth and excellency doth ordinarily so fill the hearts of those who know Him and have tasted how gracious He is as there will be a readinesse upon any occasion of mentioning Him to breakforth in His commendation for such is the constraining power of love on Paul's heart that usually he doth not so much as make mention of Him but presently he must extoll and at large commend Him so doth he in this verse Who gave himself c. which his attainment should be our aim and his practice our copie 1 Cor. 11. 1. 2. The well-grounded knowledge of what Christ is to us and hath done for us together with the frequent remembrance of it is a soveraign Antidote against all those Errors and Superstitions which tend to draw us from Christ either in part or in whole and that both to prevent them and to purge us from them He is that Sun of righteousnesse Mal. 4. 2. the arising whereof doth easily dispel and scatter all those fogs and mists Act. 19. 18 19 20. for Paul in order to this end doth in the very entry hold forth what Christ had done for them Who gave himself c. saith he 3. So deep and deadly was the guilt of sin Gal. 13. 10. So exact was the justice of God and so unalterable was His faithfulnesse in executing the judgment which was denounced for sin Gen. 2. 17. that there was no delivery to the Elect from it without the payment of a ransom and satisfaction for the wrong done by sin to the provoked justice of God for Christ gave himself for our sins that is a propitiation for them 1 Joh. 2. 2. and to cleanse us from them 1 Joh. 1. 7. 4. Nothing lesse could be a satisfying ransom to the Father's justice than the offering-up of Jesus Christ the holy harmlesse and spotlesse Lamb of God both in Soul