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
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
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
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
havock of it ver 13. together with the great measure of knowledge he had in that Religion which he did then professe and of abilities to defend it beyond many of these who were equal in age with him and his zeal and servour for his Religion and the worst part of it to wit unwritten Traditions received from their fathers without any ground in the written Word of God Mat. 15. 3 9. All which he speaketh as of a thing publickly known ver 14. leaving them to gather hence that his so sudden change from being so zealous so deeply engaged and every way so able a persecutor â—o imbrace the Christian Religion could not flow from humane perswasion or any ordinary means but immediately from God Doct. 1. It is a matter of no small difficulty yea and in an ordinary way almost impossible for a man deeply engaged in a course of error having kythed active for it and endued with ability to defend it to be reclaimed from his error to imbrace the way of Truth for Paul maketh his so deep engagements to the Pharisaical Errors an evidence that his sudden change to Christianity did not flow from any ordinary mean but was wrought immediately by God For ye have heard c. 2. A sincere Convert will not shun to make an open and ingenuous confession of his wicked life not omitting any thing which may tend to the just aggravation of it and this not in a boasting or a rejoycing manner Iam. 4. 16. but that here by the freedom of God's grace may be commended 1 Tim. 1. 13 14. and that other vile sinners in their own eyes lost may have encouragement from God's dealing with him to belieâ—â— on Christ for life everlasting 1 Tim. 1. 16. and that Gods honour one way or other may be thereby brought about for Paul doth ingenuously confesse here that in time p 〈…〉 he had persecuted the Church of God extreamly and wasted it that he may thereby make evident that his conversion flowed from the immediate and extraordinary work of God and so stopt the mouth of those who were adversaries to Truth 3. That the Scriptures of the Old and New Testament were endited by the Spirit of God and that the Pen-men thereof were not acted with humane policy but immediately inspired by that unerring Spirit appeareth from this joyntly with other evidences held forth in Scripture it self that they concealed not their own faults but blazed them to the world when the glory of God did so require as Paul doth here Beyond measure I persecuted the Church of God saith he 4. This open and ingenuous confession of our bypast wicked life is to be extended only unto sins already known that hereby the publick offence may be removed but not to the making notour of such evils as have been keeped secret from the knowledge of others the divulging whereof would but multiply scandals and stumbling-blocks Rom. 2. 24. for Paul confesseth only what they had already heard Ye have heard of my conversation in time past 5. There is no particular Church on earth though never so famous for and orthodox in the point of Religion who may not so far degenerate from what they once were as that Religion both for Doctrine and Worship may be wholly corrupt from which those who would be saved must deliver themselves quickly and which God will not own for His as not being prescribed by Him but will father it on those who do professe it as their Religion and as invented by them thus the Jews once right in the point of Religion Hos. 11. 12. had now in Paul's time so far corrupted Religion in the doctrine of Justification Rom. 10. 3. of the Trinity Joh. 8. 9. of Manners or of the Moral Law as if it required nothing but external obedience Mat. 5 6 7. chapters in asserting the authority of unwritten Traditions and in worshiping God according to those Mat. 15. 3 9. and rejecting Jesus Christ the promised Messias 1 Thess. 2. 15. that Paul seeth a necessity to quit that Religion calling it theirs not God's My conversation in times past in the Jews Religion 6. Crosses afflictions and persecutions from wicked men are the ordinary lot of God's Church and People and this by reason of that enimity which is betwixt the seed of the Woman and the seed of the Serpent Gen. 3. 15 together with Satan's malice against the Church Gen. 3. 15. and his prevalent power over wicked men whereby he inciteth and draweth them on by such inducements as he knoweth will be most prevalent with the different tempers of those who are acted by him Joh. 12. 6. compared with Mat. 26. 15. to be executioners of that his rage and malice Rev. 20. 7 8. and because of God's tolerance and permission that thereby His Church may be tried Rev. 2. 10. every one whether good or bad being made to appear what really they are Dan. 11. 32. and that by the sufferings of His People the way of Truth may be made more lovely further spread and more imbraced by others Act. 8. 4 5 6 c. and that they may be also corrected for their bypast sins as abused peace and prosperity Judg. 10. 6 7. and that hereby also they may be restrained from many sins in time coming Isa. 27. 9. and this either by removing the opportunity of such sins through the rod Hos. 2. 6. or by renewing the hearts of many through sanctifying grace a greater measure whereof is bestowed usually by God upon His People under persecution and affliction Hos. 2. 14 15. than at another time thus Paul persecuted the Church of God extreamly 7. Though the Church of God as to the inward estate thereof which standeth in Election and the fruits of saving Grace flowing therefrom cannot be utterly wasted Joh. 10. 28 29 neither can the outward state of the visible Church be so far decayed as that the visible Church should altogether cease to be at least in all places Mat. 16. -18. Yet the Lord may so far give way to the rage of persecutors for the reasons mentioned in the former Doctrine as that thereby the outward face and beauty of the visible Church shall be totally marred the Members thereof being partly killed Joh. 16. 2. partly scattered Act. 8. 3 4. the publick Ordinances of divine Worship being altogether for a time suppressed and the publick Assemblies of the Church interrupted Dan. 11. 31. Thus Paul wasted the Church the word signifieth the vastation of Lands burning of Houses and utter depopulation of Countries which use to be accomplished by an inraged prevalent enemy I wasted it 8. The Church of God may expect to meet with persecution and sufferings not only from men avowedly wicked and openly flagitious but also from others whose carriage is smooth free from scandal and in all things according to that false way of Religion which they professe blamelesse Satan laboureth most to have such engaged and such being once engaged are most
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
saved Act. 13. 48. and for the rest it will seal up their condemnation and make them inexcusable 2 Cor. 2. 16. for Paul his purging of himself from lying doth import some did suspect him for a liar and yet he ceaseth not to take pains upon them I lie not 3. It is not unlawfull for Christians under the New Testament to take an Oath providing it be with these conditions 1. That the thing which we swear be truth so was it in Paul's Oath I lie not 2. That there be weighty reasons for taking an Oath so was it here the glory of God the dignity of his Apostleship which was questioned by his adversaries the confirmation of the Faith of those Galatians and of all Christians as to the truth of the things asserted did call upon Paul to swear 3. That we swear only by the Name of God and not by the creatures Zeph. 1. 5. seing none but God can bear witnesse to the secrets of his heart who doth swear Act. 15. 8. So did Paul Behold before God 4. That we do not swear rashly but with great attention preparation and reverence seing an Oath is a kind of invocation 2 Cor. 1. 23. and a part of divine Worship Deut. 6. 13. Thus Paul prefixeth to his Oath a word of attention Behold before God I lie not Vers. 21. Afterwards I came into the regions of Syria and Cilicia 22. And was unknown by face unto the Churches of Judea which were in Christ. 23. But they had heard only That he which persecuted us in times past now preacheth the Faith which once be destroyed 24. And they glorified God in me FOlloweth a fourth Evidence to the truth of what he asserted ver 11 12. to wit That after he was driven from Jerusalem by persecution Act. 9. 29 30. he discharged his Apostolick Office in Syria and Cilicia his own Country Act. 21. 39. ver 21. and this with the approbation of the Christian Churches in Judea who although he was unknown unto them ver 22. and though they had heard by fame that he was the man who had formerly been a bloudy persecutor Yet God did so blesse the very report which they had of his Calling to preach as an Apostle and consequently of his miraculous Conversion ver 23. as they could not deny them to be divine as appeared by their acknowledging of God's mercy and power manifested in them and by their thanksgiving to God for them ver 24. Doct. 1. Though not one of the Apostles was universal Pastor and Bishop of the whole World above the rest seing all of them were endued with equal Authority by Christ Mat. 20. 26 27. Yet if this illimited power were to be pleaded-for unto any of them there should be more pretence of reason for placing of it in Paul than in Peter or any of the rest Paul being particularly ordained to be the Apostle of the Gentiles Act. 9. 15. and acknowledged heartily by the Jews to be so and having actually discharged his Office far and near as in Arabia and then in Damascus ver 17. and now in Syria and Cilicia as also at Rome Act. 23. 11. and having been the first planter almost of all the primitive Christian Churches among the Gentiles as appeareth from the history of the Acts and Paul's own Epistles and all this he did by immediate Authority from Jesus Christ ver 16. and was not sent out by Peter as his Deputy or Suffragan but in all things was his Equal chap. 2. ver 6 7 8. So little ground have the Papists to plead that Peter was universal Pastor above all the rest and much lesse that the Pope is Peter's Successor in this Charge Afterwards I came into the regious of Syria and Cilicia 2. A faithfull Minister of Jesus Christ will labour mainly to be known unto and acquainted with the People of his own Charge not ingyring himself upon the Charge of others or labouring so much as indirectly to draw the affections of People towards himself from those who are their own Pastors and particularly intrusted with the actual charge of their souls thus Paul was unknown by face unto the Churches of Judea as not having conversed familiarly with them though he had sometimes occasion to be among them in his frequent going to and returning from Jerusalem and that because they were a part of Peter's charge chap. 2. ver 7. Doct. 3. Immediately or very soon after Christ's Death and Resurrection the preaching of the Gospel hath been marvelously blessed in converting of numerous multitudes to Jesus Christ yea and more blessed than readily it hath been in any age of the Church since whereof this is one evidence amongst many other which are in the history of the Acts and in Paul's Epistles that at this time whereof Paul writeth which is supposed to be the fourth or fifth year after Christ's Ascension there were several Christian Churches planted with Officers and constituted according to the Rule of the Gospel even in Judea amongst that people who had hardened their hearts against the light Mat. 13. 15. and rejected and crucified the Lord of life 1 Thess. 2. 15. The Gospel was then new and fresh the Preachers of it unanimous among themselves the Truths insisted upon most by them were such as did relate to Faith in Christ and Repentance from dead works and the most necessary duties of a Christian-life besides that God's design was to bring the Gospel once in credit and request with a blinded and idolatrous World at the first breaking-up thereof and therefore the preaching of it was attended with more successe and a richer blessing at that time than ordinarily it hath been since Unto the Churches in Judea 4. Not only particular Believers but also whole visible Churches are in Christ though in a much different way real Believers are in Him savingly so as to be freed from condemnation by Him Rom. 8. 1 being knit to Him by the band of saving Faith Eph. 3. 17. and receiving the influence of saving graces from Him Joh. 7. 38 39. Again visible Churches are in Christ in the respects presently mentioned only as to the better part of them and with regard had to real Believers who alwayes are among them but besides this the whole bulk of visible Churches and of visible Church-members are in Christ so as they enjoy from Him outward priviledges and divine Ordinances Psa. 147. 19 20. the communication of common gifts from the Spirit of God 1 Cor. 12. 8. and some measure of divine protection more than the rest of the world Isa. 27. 2 3. and these all by vertue of their union with Him the bond whereof is the profession of His Name and of those substantial Truths which relate unto Him either personally or parentally which external union betwixt Christ and the visible Church is sealed up by Baptism The Churches of Judea which were in Christ. 5. Such power hath Christ over the hearts of very enemies so deep are His
to Paul who had the Gospel of the Uncircumcision committed to him which was a Charge extending almost to all the universal World 5. While there is a question here of dignity anent the Apostles James is first named before Peter as being of eminent Authority among the Apostles who was President at the Council of Jerusalem for he spake last and concluded all Act. 15. 13 c. to whom Paul did betake himself and with whom all the Elders did conveen in a matter of great concernment and not with Peter Act. 21. 18. so that James hath rather been supream than Peter at least it followeth the first naming of Peter in other places Mat. 10. 2. Mark 3. 16. is no sufficient ground whereon to build his supremacy And when James Cephas and John 6. Peter was at this time at Jerusalem and without doubt had not yet seen Rome seventeen years at least after Christ's Resurrection ver 1. compared with chap. 1. ver 18. Yea neither was he at Rome a long time after this when Paul was there a prisoner Col. 4. 11. 2 Tim. 4. 16. How then could he have sitten Bishop at Rome twenty five years before his death as is alleaged for one main ground upon which the Popes succession to Peter as universal Bishop over the whole World is founded And when James Cephas and John perceived 7. There is here a solemn and mutual agreement that Paul and not Peter should be the Apostle of the Gentiles and therefore How could Peter have been twenty five years Bishop at Rome except he had violated his solemn paction confirmed by giving his hand which were most absurd once to mention They gave the right hands of fellowship that we should go unto the Heathen Doct. 2. The more we wait upon God for His Call and Direction to our Undertaking we have ground to expect that the more of successe and of a blessing will accompany them for Paul who did not undertake this journey to Jerusalem without the Call of God ver 2. hath all things succeeding with him according to his hearts wish so that not only the Apostles did not condemn the Doctrine preached by him ver 6. but on the contrary gave him their approbation acknowledging him for their Colleague and fellow-Apostle whereby the mouthes of his adversaries might have been fully stopped But contrariwise they gave to me and Barnabas the right hands of fellowship for so are the words to be constructed all that which interveeneth being the reason which moved James Peter and John to do what they did Doct. 3. The Note which ariseth from dividing of the Charge of Jews and Gentiles betwixt Peter and Paul is at large Col. 1. 25. doct 3. Doct. 4. The Office of preaching the Gospel is a special Trust whereby a rich treasure of saving Truths 2 Cor. 4. 7. is concredited to weak men who must be answerable to God how they keep maintain and dispense that Treasure for the good of souls hence he saith the Gospel was committed or as a rich Treasure intrusted to him The Gospel of the Uncircumcision was committed unto me 5. It is not the pains of Ministers Isa. 49. 4. or any vertue which is in the Word preached as of it self 1 Cor. 1. 18. from whence the successe of the Ministry among a People floweth but from the effectual working of the Spirit of God whereby He effectually worketh that which the Word doth presse upon us 1 Cor. 3. 6. for Paul ascribeth the successe both of his own and Peter's Ministry to this He that wrought effectually in Peter the same was mighty in me 6. The power with which the Lord accompanieth His Word towards those whom he intendeth to convert by it is most efficacious and such as cannot be resisted but breaketh through and taketh away whatever doth oppose it He that wrought effectually the word signifieth to work with pith and energy and frequently it signifieth to work with irresistible efficacy 7. Where a Ministers pains are much blessed of God for the turning of many souls to God and where a man is endued with gifts and parts for the Ministerial Calling it is a real testimony and speaking-evidence of that man's calling from God for from this do they gather that the Gospel of Uncircumcision was committed to Paul because his Ministry was powerfull among the Gentiles and endued with gifts fitting him every way for the Apostolick Office for saith he the same was mighty in me towards the Gentiles and they perceived the Grace which was given unto me 8. It is the duty of Ministers as pillars to uphold the Truth by their doctrine prayers graces and parts Isa. 62. 6 7. 2 Tim. 2. 2. to be constant in Truth against all contrary blasts Mat. 11. 7. to adorn the Truth by good example of an holy life whereby they ought to shine before others Mat. 5. 16. 1 Tim. 4. 12. for as James Cephas and John were accompted pillars so they and all faithful Ministers are really such and Paul doth here indirectly tax the common opinion whereby that name was appropriate only to those three which did belong also to others Hence it is also that the Church Militant in respect of the Ministry of the Word chiefly is called the pillar and ground of Truth 1 Tim. 3. -15. And when James Cephas and John who seemed to be pillars 9. Whom God doth call to the undergoing of any imployment and chiefly whom He calleth to the Ministry those he fitteth with gifts and abilities suitable for that imployment in some measure whether lesser or greater Mat. 25. 15. for James Cephas and John did not acknowledge Paul to be an Apostle called by God but upon their perceiving that Grace or gifts both ordinary and extraordinary were bestowed upon him They saw that the Gospel of Uncircumcision was committed unto me when they perceived the Grace that was given to me 10. We ought not to withhold our approbation especially when it is craved from that which by evident signs and reasons we perceive to be approved of by God although there be many who disapprove it and though the giving of our approbation to it may disoblige those who otherwise pretend much friendship to us for those three Apostles perceiving by most convincing evidences that God had called Paul to be an Apostle they acknowledge him for such though those who did cry them much up as pillars and what not did no doubt oppose their so doing as tending evidently to the disadvantage of their cause They gave to me and Barnabas the right hands of fellowship Vers. 10. Only they would that we should remember the poor the same which I also was forward to do THe third thing in the event of that Meeting which did also evidence that Paul and the other Apostles did part good friends and in all things one among themselves was That the other Apostles did earnestly recommend to Paul and Barnabas the collecting of some charity among the Churches of the
and earnestly to expect the full revelation of it by the Messiah Job 4. 25. From Vers. 24. Learn 1. The Church of God considered as a politick body and with relation to her different state in several times hath some resemblance to the age of a man as having had her infancy under the Patriarchs her childhood under Moses and her perfect age under the Gospel which different states and as it were several ages of the Church did arise partly from the Churches rudenesse and incapacity to comprehend spiritual Truths in their native beauty and lustre which were alwayes the greater by how much the Church was nearer her beginning and partly from the different measure and degrees wherein the promise and way of Salvation by the Messiah were made known to the Church the manifestation whereof was first very obscure Gen. 3. 15. but afterwards alwayes more and more clear untill at last according to the foregoing prophecies Mal. 4. 2. The Sun of Righteousnesse at Christ's incarnation death and ascension did arise with healing under his wings The Apostle pointeth at those several ages of the Church while he representeth the Jewish Church as a child under a pedagogue in this verse and more fully chap. 4. ver 3. and the Christian Church as men of perfect age and so no longer under a Schoolmaster ver 25 26. Doct. 2. The Lord 's visible way of dispensing Grace and covenanted Blessings by external means hath not been alwayes one and the same but diverse according to the temper and complexion of His Church in her several states and ages so that as the Churches state was more rude and earthly or more polished and spiritual the Lord did train her up under a more rude or spiritual form of Worship thus the Church while in her infancy and childhood was under a Pedagogue whose charge is to attend children The Law was our Schoolmaster but now being come to grown age she is no longer under a Schoolmaster 3. The Lord's way of dispensing Grace under the Old Testament as it is set down in the Law given by Moses was very suitable to the childish and infant-state of the Church the Lord dealing with them in a way much like to that whereby Schoolmasters do train up children at Schools for under this dispensation there were first a whip and rod to make the refractory stand in aw even the frequent inculcating of God's curse Deut. 27. 15 c. and comminations of temporal calamities Deut. 28. 16 c. and also many ceremonial penances in their many washings and purifications Lev. 15. through the whole chapter Secondly there were allurements also for those who were of better and softer natures to gain and keep them in obedienâ—â— such as did befit the state and condition of that People even frequently reiterated promises of temporal blessings Deut. 28. 3 c. and also an earthly inheritance Isa. 1. 19. Thirdly there were restraints also from the use of things in their own nature indifferent put upon them under fore certifications Lev. 11. through the whole thus to try their obedience to bow their wills and so to make them tractable and obedient in these other 〈◊〉 weighty things of the Law 1 Cor. 9. 9 10. And lastly though their dignity as sons was not altogether keep 〈…〉 up from them 2 Cor. 6. -16 18. yet it was but fel 〈…〉 made mention of and the Promise the charter of their inheritance kept up under a dark vail 2 Cor. 3. 13. and they themselves made to serve under hard servitude and bondage as if they had not been sons but servants chap. 4. 3. Wherefore the Law was our Schoolmaster saith he 4. God's great design and scope in all this pedagogy of the Law was that thereby souls might be directed unto Christ and made to close with Him for righteousnesse Rom. 10. 4. The frequent inculcating of the Moral Law and Promises of life upon their obedience did convince them how far they were from that exact righteousnesse which God required and that therefore they behoved to seek for righteousnesse some-where else which was inforced by the threatnings of the Law shewing that otherwise they would perish The Ceremonies Sacrifices and frequent Washings did also tend to this even to convince them of and to keep their eye fixed upon their own filthinesse and deserved damnation and to make them seek for righteousnesse satisfaction to provoked Justice and the expiation of their sin in that alone sacrifice of the death and bloud of Christ Heb. 9. 9 10 11. for saith he The Law was our Schoolmaster to bring us unto Christ. 5. The Godly under the Old Testament were justified by Faith laying hold upon Christ for righteousnesse even as we are now for saith he The Law did bring us to Christ that we might be justified by Faith From Vers. 25. Learn 1. The proposing unto our selves to bring about a good necessary and spiritual end is not sufficient to justifie our use-making of whatsoever means we may conceive to be or sometimes have been approven of God as conducible for that end except those means have a present stamp of divine approbation for the using of them God's end is to be endeavoured by His own means for though the bringing of us to Christ for righteousnesse be as necessary now under the Gospel as it was under the Law and though the pedagogy of the Law of Moses was an approven mean for bringing about that end under the Old Testament yet Paul will not grant That therefore it should now be made use of in order to that end because under the dayes of the Gospel the ty of divine authority enjoyning the use-making of that Schoolmaster is ceased But after that Faith is come we are no longer under a Schoolmaster saith he and therefore are not to subject our selves unto him 2. Though the curse of the moral Law is to be denounced against all impenitent sinners in the Christian Church that hereby they may be constrained to flee unto Christ for righteousnesse Joh. 3. 36. and the precepts thereof are to be urged upon the Regenerate as the rule of their obedience Eph. 6. 1 c. and though the exact righteousnesse required in the Law doth serve as a glasse wherein even the Renewed may see their manifold failings Rom. 7. 14 c. and so be necessitated to betake themselves daily to the bloud of sprinkling for pardon Rom. 7. 25. In which respects the moral Law may be called a Schoolmaster even to the christian Church and a Schoolmaster to bring them to Christ yet the christian Church is fully freed from that legal dispensation of the Covenant of Grace which was added to the Covenant-promise upon mount Sinai which what it was is explained ver 19. doct 2. and ver 24. doct 3. For after that Faith is come we are no more under this Schoolmaster saith he From Vers. 26. Learn 1. The Church of God under the New Testament as to her outward
state is in a state of Sonship or Adoption which noteth her freedom from that rigor and servitude under which the ancient Church was through the outward legal dispensation of the Covenant of Grace chap. 4. 3. and the truly godly have some peculiar dignity added in relation to the grace of Adoption over and above what Believers under the Old Testament had in so far as the vail of that legal dispensation being removed the generality at least of Believers now have more ready accesse to the Covenant-promise and a clearer insight in and knowledge of all those priviledges which belong unto them as the sons of God Heb. 12. 22 23 24. for taking what the Apostle saith of their being the children of God in both or either of those respects his intended scope is brought about which is to shew That the christian Church is not under the pedagogy of that Mosaical dispensation even for or because ye are all the Children of God saith he 2. Though Faith in the Messiah to come did entitle Believers under the Old Testament to the dignity of Sons and Daughters to the Lord Almighty yet Faith in Jesus Christ already come doth adde some peculiar dignity of Sonship upon the christian Church and especially upon Believers in it even that which is presently mentioned in the preceding Doctrine the Lord having been pleased to make the Churches full growth and utmost perfections as to her priviledges and outward state and measure of accesse to tryst with His Son 's coming in the flesh that so His entry to the world might be more stately as being accompanied with such a measure of royal munificence Heb. 11. 40. for saith he Ye are all the children of God by Faith in Jesus Christ to wit already come Vers. 27. For as many of you as have been baptized into Christ have put on Christ. 28. There is neither Jew nor Greek there is neither bond nor free there is neither male nor female for ye are all one in Christ Jesus 29. And if ye he Christ's then are ye Abraham's seed and heirs according to the Promise THe Apostle having proved that the christian Church is freed from the mosaical dispensation which was added to the Promise upon mount Sinai seemeth in these verses not only to confirm that which he had presently asserted of our being the children of God by Faith because we are baptized into Christ have put on Christ are one in Christ but also and mainly to obviate an Objection yet more made use of by the false Apostles in behalf of Circumcision which was not added upon mount Sinai unto the Promise but given to Abraham with the Promise as the initiatory seal of the Promise Gen. 17. 10. whence it seems they argued That notwithstanding all that which was added upon mount Sinai was now abrogated yet Circumcision was to be kept in the Church as that without which none could be Abraham's seed or an heir according to the Promise The Apostle's Answer cometh in effect to this That Baptism into Christ that is which sealeth and signifieth our ingraffing into Christ Rom. 6. 4. was substituted in the place of Circumcision and sufficient for compassing all those ends for which Circumcision was instituted and that because they who are baptized into Christ do put on Christ and so are in a manner incorporate and make one body with Him as a man is incorporated with his garments from which the word is borrowed ver 26. Which incorporation of the christian Church and making all the members thereof one in Christ he sheweth is effectuated without any respect had to any difference of Nations conditions worldly or distinction of sexes leaving them to gather that Circumcision which by vertue of its institution did serve for keeping up a distinction between Jew and Gentile Exod. 12. 48. could have no influence upon this businesse ver 28. From all which he concludeth Seing Baptism doth testifie and seal up Christ's interest in those who are baptized as His and their union with Christ who is the real Head of the blessed Race through whom alone Abraham and his seed were to be blessed That therefore ipso facto and without any more ado they were Abraham's seed and apparent heirs of that heavenly inheritance given unto Abraham by promise and so that there was no necessity in order to this end of joyning them to the blessed Nation by Circumcision as the ancient Proselytes were and as the false Apostles alleaged should yet be practised ver 29. From Vers. 27. Learn 1. Though Circumcision the initiatory Seal and leading Sacrament of the Covenant under the Old Testament Exod. 12. 48. be now abolished with the rest of that ancient dispensation yet seing the Church of God even under the New Testament is not wholly spiritual but in part earthly and carnal Rom. 7. 14. standing in need to be instructed and confirmed in spiritual Truths by things sensible and earthly Joh. 3. 12. it hath therefore seemed good unto God to enjoyn the celebration of some Sacraments in the christian Church unto the end of the world Mat. 28. 19 20. which are in signification more clear and in use lesse painfull and burdensom and particularly He hath substituted Baptism in the place of Circumcision which doth serve for all these spiritual uses now which Circumcision did serve for then to wit all these uses which were of common concernment to the Church at all times and not peculiar to the dispensation which then was for the Apostle clearing how Circumcision was now abrogated doth shew how Baptism doth it in all those necessary uses for which it did serve For as many of you as have been baptized into Christ have put on Christ. 2. Among other uses for which Baptism doth serve this is the first and chief to signifie and seal up our ingraffing into and union with Christ there is an external visible union consisting in external covenanting and serious profession of christian Truths either personally or parentally which is sealed up to all visible Professors absolutely for they are in Him externally Joh. 15. 2. There is a real and saving union signified and sealed up unto all the Regenerate absolutely for they are in Him savingly Rom. 8. 1. and to all the Members of the visible Church conditionally if so they come up to the termes which Scripture calleth for as necessary in order to union with Him to wit saving Faith for this much the Apostle doth import by saying we are baptized into Christ even that our ingraffing into Him is signified and sealed by Baptism 3. Baptism doth also signifie and seal our putting on of Christ to wit by Faith for by Faith we make application of Christ unto our selves Joh. 6. 40. and Christ so applied serveth for the same use to the soul which garments do serve to the body He covereth our loathsom nakednesse Rev. 3. 18. and is also for an ornament unto us Eph. 5. 27. He communicateth heat and warmnesse even those
history ver 22 23. Thirdly he expoundeth the mystery of the two Covenants prefigured by the history ver 24. 25 26. Fourthly he confirmeth the truth of this mystery from Scripture ver 27. Fifthly he maketh application of the whole purpose first for information of the way to attain the heavenly inheritance ver 28. Secondly for consolation against present persecutions to the end Vers. 1. NOw I say that the â—eir as long as he is a childe differeth nothing from a servanâ— though he be lord of all 2. But is under tutors and governors until the time appointed of the father THe Apostle being yet further to clear the Churches freedom from that legal external policy of the ancient Church whereof he spake so much chap. 3. ver 19 c. doth use another similitude taken from a pupil and his tutors and curators And first having made a transition usual to him when he is more fully to explicate any former purpose See chap. 5. 16. 1 Cor. 15. 50. he setteth down the similitude in these verses to this purpose That a childe though he be heir and owner of all his fathers inheritance in hope and as to right yet so long as he is a minor and under age he differeth nothing from a servant in point of subjection and as to free government and enjoyment of his rights and goods ver 1. and this because he himself is ruled and his estate managed by tutors and curators the continuance of which subjection the Apostle sheweth is ordinarily limited unto the time prescribed by the father longer than which the heir is not to remain in that state of subjection to his tutors ver 2. There are indeed other limits of childrens minority prefixed by the Law besides the Will of the father but he mentioneth this because it only doth quadrate to the present purpose for which the similitude is made use of From this usual custom among men approved of here by the Spirit of God being considered in it self and without respect had to that spiritual purpose unto which it is applied afterwards Learn 1. So licentious is youth where there is no restraint and so foolish as being destitute of experience and more ruled by the inundation of impetuous passions than force of reason That it is much conducing both for a man's self and for the publick good of the society among whom he liveth he be first subjected unto others and made to obey as a servant whereby in progresse of time he may attain some wisdom and experience before he have absolute power to dispose of his own estate and obtain dominion over others otherwise it could not be so generally agreed unto by all parents and in all nations that the heir as long as he is a childe should differ nothing from a servant which the Apostle speaketh of as an approven custom and excepted against by none 2. It is the duty of parents as to provide a competent portion for their children whereupon they may live when they themselves are dead and gone so to do what in them lyeth to secure their portion for them lest it be delapidated by their childrens folly or any other way rendred uselesse unto them for unto this end are tutors and curators provided by the father unto the childe But he is under tutors and governors 3. Though parents are not to give unto their children just cause of irritation Col. 3. 21. yet they ought not to please them to their hurt but in some things must crosse their humour to wit especially when their so doing tendeth evidently to their childrens good for though the heir even when he is a childe would affect liberty and absolute dominion over his own estate yet the wise parent must keep him under subjection to tutors and governors 4. It is no small mercy unto children when God doth prolong the life of parents untill they themselves attain to so much age and experience as may enable them to manage their own affairs seing otherwise their person and estate must come under the tuition government and reverence of others who possibly may prove their unfriends for they must even be under tutors and governors 5. Parents would labour to carry themselves with so much equity wisdom and streightnesse in providing a worldly portion for their children to live upon as they do not disoblige those with whom they have commerce that so they may with some measure of confidence commit the tuition of their children and means to the care and oversight of others even those whom they shall be necessitated to appoint for tutors and governors 6. It is the wisdom of parents to place no such trust of their children and means upon any though otherwise never so much trust-worthy but that they be limited in and at a set time be obliged to give an account of their trust Power and trust is a thing so dangerous that if it be at the intrusted partie 's option there are but few who willingly do part with it Therefore as for one reason it is marked here as a part of the father's providence to prescribe a time longer than which his childe is not to be under tutors and governors Until the time appointed by the father saith he Vers. 3. Even so we when we were children were in bondage under the elements of the world HEre he applyeth the similitude shewing the Church when she was in her infant-state under the Old Testament was kept in bondage and subjection under that rigid and strict administration or outward policy which then was and served for an A B C or a rough Rudiment whereby the ancient Church was instructed for the most part by resemblances taken from earthly and wordly things The first Doctrine which ariseth from his use-making of an earthly similitude to clear a spiritual Truth is already marked chap. 3. ver 15. doct 2. Learn 2. The Church of God under the Old Testament was in a state of nonage and as an infant or childe first for quantity as being contained in narrow bounds once of one family Gen. 4. 3 4. and at most but of one nation Psal. 147. 19 20. Secondly in understanding for although some persons were then endued with more excellent gifts of wisdom and knowledge than any now such as Abraham David c. And though many even under the New Testament are but in understanding children and babes Heb. 5. 12. yet considering the more clear revelation of the Gospel which now is 2 Cor. 3. 18. we not only have an opportunity of attaining to much more knowledge now than they had then Matt. 13. 7. but also the generality of Christians are much more knowing of Gospel-mysteries than the body of the Jewish Church was Mat. 11. 11. Yea and those of them who excelled most in knowledge did see but afar off Deut. 18. 18. and through a cloud of many dark Ceremonies Heb. 9. 9. which now are removed for speaking of the Jewish Church before Christ came of which himself
of the body 1 Thess. 5. 23. for saith he Because ye are sons He hath sent forth the Spirit of His Son into your hearts 6. According as Beleivers do attain to a larger insight in this excellent benefit of Adoption and a greater measure of the fruits of it there will be a proportionable measure of the Spirit 's in-dwelling and manifesting of Himself in His gracious operations especially in His assisting and furnishing for the duty of Prayer for he proveth they had received a clear insight in this priviledge of Adoption and the more free use and fruition of it because the Spirit was more plentifully bestowed to dwell in their hearts And because ye are sons saith he God hath sent forth c. 7. Though the exercise of Faith Love Hope and other graces in the duty of Prayer and at other occasions doth flow from the renewed soul as the proper inward and vital cause of those actions so that properly we and not the Spirit of God are said to believe repent pray c. Rom. 10. 10. Yet because the Spirit doth not only create and preserve those gracious habits in the soul Ezek. 36. 26. but also exciteth the soul to act and assisteth it in acting according to them Philip. 2. 13. without which actuating exciting and assisting grace habitual grace in us could do nothing Joh. 15. 5. Therefore is it that the exercise of those graces is ascribed to the Spirit of God as the external efficient cause thereof for which reason our affectionate and believing Prayers are ascribed here unto Him God hath sent forth the Spirit of His Son crying Abba 8. There is an holy vehemency and fervor required in Prayer opposit to carelesse formality and deadnesse for praying is here called crying which is an usual evidence of fervency and earnestnesse and the doubling of the word Father maketh for the same purpose Crying Abba Father or Father Father 9. This holy vehemency and fervor consisteth not so much in the lifting up of the externall voice as in the inward bensal and serious frame of the spirit it is a cry not of the mouth but of the heart Into your hearts crying 10. Besides this fervency and earnestnesse requisit in Prayer there would be also a confident familiar owning of God joyned with reverence to Him as a Father for the Spirit maketh them to call upon Him by the name of Abba Father Vers. 7. Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ. HEre he concludeth from what is said first That under the New Testament we are no more servants as being redeemed from that legal yoke of bondage under which the ancient Church was And secondly That we are sons and by consequence heirs of God which is verified mainly in real Believers under the New Testament in so far as they are sons come to age and heirs past tutory actually partaking of their father's inheritance in a larger measure than Believers did under the Old Testament as was explained ver 5. All which priviledges are bestowed upon us through Christ and through vertue of His coming unto the flesh Doct. 1. It is a safe way of reasoning upon the observation of the saving effects of God's Spirit in our selves to conclude that we are in a state of grace even the adopted Children of God for the Spirit of God by the Apostle doth so reason in this place Because He hath sent forth His Spirit into your hearts wherefore thou art no more a servant but a son 2. The rare priviledges which are bestowed upon Believers chiefly under the New Testament as they do exceed in some degrees those which the generality of Believers enjoyed under the Old so they are many and all of them so linked together as in one golden chain that where one of them is the rest are also and it is our duty having attained to know our enjoying of any one of them thence to gather that we have all the rest for the Apostle reckoneth a number of such priviledges which as to the degree wherein they are bestowed are proper to the dayes of the Gospel and doth alwayes from the former infer the latter Wherefore thou art no more a servant but a son and if a son then an heir of God 3. Though the natural Son of God be only one even Jesus Christ the only begotten of the Father Joh. 1. 14. yet every man who hath the Spirit of God dwelling in his heart is His son by grace and adoption even they who by nature are children of wrath Eph. 2. 3. for from God's sending forth His Spirit into their hearts he concludeth Wherefore thou art a son 4. Our right to the heavenly inheritance as also the possession of it whether that which is begun here in the Kingdom of Grace or which shall be compleated hereafter in the Kingdom of Glory doth follow upon our sonship and adoption so that God of rebels doth first make up sons and then none can challenge Him of injustice for bestowing upon us the inheritance of children And if a son then an heir of God saith he 5. As none since the fall ever was or shall be lifted up to that high dignity of being sons and daughters to the Lord Almighty or could lay any just claim to Heaven and Glory as his inheritance but by vertue of Christ's obedience and death whereby all those high and precious priviledges being formerly forfeited and lost were again recovered So the actual exhibition of Christ in the flesh and the real payment of the price by Christ did bring with it God having so appointed a larger measure and higher degree of those priviledges to be bestowed upon Believers after that time than was ordinarily enjoyed by Believers formerly for he is speaking here mainly of that higher degree of freedom and of that more evident and clear fight of and right to the inheritance together with the fuller measure of its possession in the Graces of God's Spirit which is proper to the dayes of the Gospel and sheweth all this cometh through Christ to wit His actual incarnation obedience and death Vers. 8. Howbeit then when ye knew not God ye did service unto them which by nature are no gods 9. But now after that ye have known God or rather are known of God how turn ye again to the weak and beggerly elements whereunto ye desire again to be in bondage THe Apostle having now sufficiently confirmed by Scripture and Reason the Churche's freedom from that ancient legal dispensation and more especially from the Ceremonial Law doth now in the second part of the chapter labour upon their affections to work them up towards the imbracing of this Truth both by sharp reproofs and most affectionate insinuations And first that he may fasten a reproof upon them for their begun defection the more convincingly he sheweth when that legal dispensation was in force they to wit the Galatians who were of
acquaintance or such like This being Satan's aim herein that their sufferings may have so much the more of bitter gall and wormwood in them as they are inflicted by such from whom better things in reason might have been expected Psal. 55. 12 13. for Isaac is persecuted by his brother Ishmael But as then he that was born after the flesh persecuted him who was born after the Spirit 3. Amongst those other persecutions which the Godly must endure the scourge of tongues is one and not the least especially when godlesse men taking occasion from their low condition do mock at their interest in God and labour to shame them from their confidence as if the Promise of God were of none effect for Ishmael's mocking of Isaac being yet a childe spoken of Gen. 21. 9. wherewith was doubtlesse joyned his mocking of the Promise made to Isaac is here called persecution He that was born after the flesh persecuted c. 4. Whatever wicked men may pretend yet the true rise of all their malice and opposition to those who are truly godly is their inward antipathy to the work of Grace in the Godly which they themselves want for so much is hinted at by the description here given of Ishmael the persecuter he was born after the flesh he had no more than what the power of nature did carry him to and of persecuted Isaac he was born after the Spirit or by the power of the Spirit of God wherby he did prefigure those who are truly regenerate which are born not of bloud nor of the will of the flesh nor of the will of man but of God Joh. 1. 13. Doct. 5. This may furnish with no small encouragement and comfort under hardest sufferings that nothing befalleth us but what is common to men and hath been the Churche's ordinary lot in former ages for this is Paul's scope even to comfort Christians under their present sufferings because Isaac did indure persecution as well as they But as then even so it is now saith he Vers. 30. Neverthelesse what saith the Scripture Cast out the bond-woman and her son for the son of the bond-woman shall not be heir with the son of the free-woman HE comforteth them secondly from this That the Jewish Synagogue and those who adhered thereto prefigured by Agar and Ishmael should be cast out of the Church of God from the society of the Saints and from the inheritance of life everlasting according as was shadowed forth by the like sentence of ejection from Abraham's family past upon Hagar and Ishmael at first by Sarab Gen. 21. 10. and authorized afterwards by God Himself Gen. 21. 12. Doct. 1. The Childe of God can have no solid comfort against nor yet be sufficiently guarded from stumbling at the outwardly prosperous state of the wicked or the afflicted state of the godly untill he consider what is God's mind revealed in Scripture either of the one or the other for the Apostle to comfort them against the wicked their prosperity and persecution flowing from it doth lead them to Gods mind in Scripture Neverthelesse saith he what saith the Scripture 2. Though God be slow to anger and is not easily provoked wholly to dissolve and cast off a Church or People who were once named by His Name even when they turn persecuting apostates yet if they be not gained by His long-suffering patience but notwithstanding go on to persecute truth and to maintain their damnable heresies He will quit them at the last by suffering them to make total apostasie from Him for the Jewish Synagogue though persecuting Truth and maintaining Justification by Works and several other Errors was not yet cast off by God but was to be rejected shortly after this as is not obscurely hinted at by the Apostle while he citeth this Scripture leaving the application of it unto themselves Cast out the bond-woman and her son c. 3. As it is no small disadvantage to Truth and to those who do maintain it when their persecuting adversaries do lurk under the mask of God's true Church and are generally taken for such So it is no lesse comfort when God taketh off that mask and maketh it appear unto the world that they are not the Church of God but the Synagogue of Satan for the Apostle's scope is to comfort the Christian Church that the Jewish Synagogue who for the time gave out her self and was generally taken for the true Church and thereby procured no small authority to her erroneous doctrine and way should shortly be cast out and not have so much as the face of a Church What saith the Scripture Cast out the bond-woman 4. There is no Salvation nor any hope of Salvation unto any who are without the true Church for the Jewish Synagogue being once un-churched her children and those who adhered in all things to her were debarred from the heavenly inheritance as Agar and Ishmael once being cast out of Abrahams family Ishmael was thereby debarred from having any part in the promised Land Cast out the bond-woman and her son for the son of the bond-woman shall not be heir c. 5. The Doctrine of Justification by Works when it 's not only doctrinally maintained but also practically walked in doth exclude the maintainer of it from having any part in the Kingdom of Heaven for so much was prefigured by the son of the bond-woman against whom a sentence is passed that he shall not be heir with the son of the free-woman Vers. 31. So then Brethren we are not children of the bond-woman but of the free HE comforteth them thirdly from this That they who for the time were persecuted by the Jewish Synagogue were not children of the bond-woman or members of that company and society which was prefigured by Hagar and so in no hazard from the former terrible sentence but being children of the free-woman or members of that Church which was prefigured by Sarah they had right to the heavenly inheritance whereby as by all which he hath formerly said he doth indirectly exhort those Galatians to quit their present error of seeking after Justification by Works and their tenacious adherance to that ancient Pedagogie of Moses as they would not exclude themselves from the heavenly inheritance Doct. 1. As a Minister must sometimes denounce most terrible judgments against the obstinate and godlesse So he ought most carefully to guard such denunciations as those lest they to whom they do not appertain make application of them and be discouraged by them for Paul doth guard the former denunciation while he saith So then we are not children of the bond-woman 2. The heavie denunciation of fearfull judgments to come upon any are speaking warnings unto us to flee from that way wherein those have walked who are so threatned for having shewn that the bond-woman with her son were to be cast out he inferreth So then we are not children of the bond-woman but of the free which hath the force of an indirect
but looked upon as a delusion with howmuch-soever confidence it be vented for Paul regardeth not their perswasion upon this ground It is not of Him that calleth you saith he 4. This may evidence perswasion or confidence not to be of God or real but a meer delusion when that thing the truth or lawfulness whereof we seem to be perswaded of is contrary unto that which we are called unto of God by vertue either of our general or particular calling for the description here given of God from His calling of them importeth their opinion was contrary to that christian liberty to which they were called of God and therfore perswasion about it was not to be regarded This perswasion cometh not of Him that calleth you saith he Vers. 9. A little leaven leaveneth the whole lump HE obviateth a second objection for if they should have said There was no reason why Paul should make so much noise seing they had not imbraced the whole Jewish Religion but did only observe some Ceremonies thereof and neverthelesse remained constant in the Christian Faith yea and possibly that even this much was not common to them all but the deed of some few only He answereth by a similitude taken from Leaven That a little false doctrine to which leaven is compared Mat. 16. 12. may easily in progresse of time corrupt a mans judgment in every other point of Doctrine and that a small number of scandalous or seduced persons to whom leaven is compared 1 Cor. 5. 6. may very speedily infect the whole Church Doct. 1. When they who are overtaken with sin and error cannot any longer hold off conviction or defend their practice by strength of reason it is ordinary for them to mince and extenuate the sin of which they are convinced and to make but small matters of greatest offences for the similitude here used supposeth there was an apâ—nesse in them thus to extenuate their error A little leaven saith he 2. It is the duty of Christ's Ministers not only by force of reason to endeavour a sinners conviction that his way is sinfull or erroneous but also to forecast those shifts whereby the sinner being convinced of his sin or error may readily go about to extenuate it and having found them out to shew the vanity and lightnesse of them for the Apostle doth forecast that readily they would extenuate their sin from this that it was but a little one and maketh their extenuation to be without ground shewing that a little leaven leaveneth the whole lump 3. The Church of Christ and every particular member thereof ought carefully to resist and watch against the very first beginnings and occasions of sin but especially of error The Church by labouring authoritatively to convince the gain-sayers Tit. 1. 9 and by timeous and prudent application of Church-censures in case of incorrigible obstinacy Tit. 3. 10. and every particular Christian by labouring to be established and fixed in the Truth Col. 2. 7. lest he be carried about with every wind of doctrine Eph. 4. 14. and by avoiding all unnecessary commerce and fellowship with those who are carried away with a spirit of error 2 Joh. 10. for the least of errors and the smallest number of seduced persons are here compared to leaven a little quantity whereof doth secretly insinuate it self and insensibly convey its sournesse unto the whole masse or lump Vers. 10. I have confidence in you through the Lord that you will be none otherwise minded but he that troubleth you shall bear his judgment whosoever he be HE doth indirectly presse the former exhortation secondly by shewing his confidence grounded upon charity 1 Cor. 13. that through the Lords gracious working with them they should be reclaimed from their Error and made yet again to imbrace the same Truth which he did preach But withall lest from this his charity to them they should conclude the Error wherein they were was not very dangerous therfore he sheweth his just indignation against it by denouncing deserved wrath and judgment to be inflicted partly in this life partly in eternal death against their prime seducers without any exception save that of repentance which is to be understood in all threatnings Jer. 18. 7 8. Doct. 1. A loving Minister and zealous for the good of souls when he hath to do with those who are overtaken in a fault will of necessity be tossed with the tydes of contrary affections and as it were divided betwixt the exercise of hopes and fears love in Paul did stir up both those affections by making him fear the worst of those Galatians in the preceding verses and yet hope the best of them here I have confidence in you through the Lord saith he 2. The Minister of Jesus Christ is not to despair of their recovery who do oppose themselves but ought in charity to hope the best of all men so long as they are curable I have confidence in you through the Lord that ye will be none otherwise minded saith he which was not a confidence of Faith grounded upon a word of promise and therefore infallible but a confidence of charity and love to their good which made him hope that God would bring about their deliverance wherein though the event should have disappointed him yet he had not transgressed seing that in our judgment of persons where things are doubtsom we are commanded to hope the best so far as may be 1 Cor. 13. 7. Doct. 3. It is convenient also that a Minister sometimes make known unto the people that charitable confidence which he hath of their recovery The knowledge whereof may not only furnish the people themselves with some heart and courage to set upon their duty arising from their Ministers hopes and confidence but also commend their duty and make it lovely to them as being pressed upon them by one who hath evidenced his love and charity toward them by that his confidence Besides it is looked upon as a thing disgracefull to disappoint those who from love to and desire after our good do hope the best of us Thus Paul maketh them know his confident hope of their recovery I have confidence that you will be 〈◊〉 otherwise minded saith he 4. As the sinners first conversion from sin to holinesse is God's work Eph. 2. 5. So the recovery of a sinner from his backsliding and defection is no lesse a work of infinit Power Psal. 51. 10. and the only work of God for the Apostle speaking of his confidence of their recovery doth rely not upon their strength but on the Lord for bringing about the thing hoped for I have confidence in you through the Lord saith he 5. A Minister would so make known to people his charitable confidence of their recovery from sin and error as he may not thereby give them ground to conceive that he is not much displeased with their sin and so render them secure under it as making a sleeping pillow of those his hopes for the Apostle
to stand to this liberty he subjoyneth by love serve one another 7. Though Christianity doth not abolish the civil distinction of masters and servants Eph. 6. 5 9. And though all Christians be in some respects the Lords free-men 1 Cor. 7. 22. yet they are all even the greatest not being excepted mutually servants one to another in so far as being fellow-members of one body 1 Cor. 12. 27. they ought not to live unto themselves only but to spend themselves in their respective imployments for the spiritual and civil advantage of the whole body and of every particular member thereof so far as their capacity and calling 2 Cor. 8. 12 13. do reach for the Apostle enjoyneth unto all without exception serve one another 8. It is not sufficient we do those things which are in themselves materially good or conducing to our neighbours profit and advantage except what is done of that kind do flow from the fountain of christian love towards him 1 Cor. 13. 2 for saith he serve one another by love 9. There is no duty so onerous in it self or so far below us in our esteem but the grace of love being lively in the heart will make us pleasantly stoop unto it if it were even to serve the meanest person in the world for he commandeth all even the greatest to serve one another by love importing where love is not this service will hardly be undergon and that love will make it easie Vers. 14. For all the Law is fulfilled in one word even in this Thou shalt love thy neighbour as thy self HE inforceth the last Rule by two Reasons first This serving one another by love is the most compendious way to keep the whole Law seing the whole Law is summed up in that one Word or Precept for the ten Precepts of the Law are called so many Words Exod. 34. 27. of loving our neighbour that is every one without exception to whom we have any opportunity offered of doing good Luke 10. 36 37. and that with as much sincerity as we do our selves Now love to our neighbour is called the fulfilling of the Law not as if love to God were not thereby commanded also Mat. 22. 37. but because love to our neighbour supposeth love to God and floweth from it as a stream from the fountain 1 Joh. 5. 1. and is an evidence of it 1 Joh. 4. 21. Doct. 1. Though Believers in Jesus Christ be delivered from the condemning sentence of the Law Rom. 8. 1. yet not from the directing power thereof The Law doth alwayes remain a rule of our new obedience though it cease from being a Judge either to justifie or condemn us for the Apostle inforceth the duty of love from the authority of the Law which doth enjoyn it for all the Law is fulfilled in one word c. saith he 2. Love to our neighbour is a most comprehensive duty as comprising not only inward affection but also outward action and extending it self to all the duties both positive and negative which are enjoyned by the whole second Table See Mat. 22. 39. love thy neighbour as thy self 3. There is not any of whatsoever rank or condition whether friend or foe Mat. 5. 44. to whom we do not owe the affection of love and the consciencious discharge of all those duties which are commanded in the second Table for we are commanded to love our neighbour that is as Christ explaineth Luke 10. 36 37. every man as opportunity doth offer 4. As the Precepts of the second Table do enjoyn every man to love and go about all other commanded duties towards his neighbour so also towards himself For although that inordinate and excessive love to self which is in every man by nature and whereby a man doth so love himself as that he postponeth Gods glory and his neighbours good to the fulfilling of his own fleshly lusts be no-where commanded but expresly guarded against Mat. 10. 39. Yet there is a lawfull orderly love to self which is enjoyned unto every man so as that by all lawfull means he labour to maintain what honour God hath put upon himself according to the fifth Command and to preserve his own life according to the sixth Command and so forth of the rest for the Command to love our neighbour as our self supposeth we ought to love our self to wit with subordination to God 5. The love and other duties flowing from love which every man is to carry unto and to discharge towards himself in subordination to God have the force of a rule and measure unto that love which we owe unto others so as that we are to love them first for God and His Command 1 Joh. 4. 21. Secondly in subordination to God Mat. 10. 37. Thirdly in sincerity there being both affection and action flowing from affection in our love to Him 1 Joh. 3. 18. for so we do and ought to love our selves Now the Law commandeth to love our neighbour as our selves Vers. 15. But if ye bite and devour one another take heed that ye be not consumed one of another HEre is a second argument to inforce the exercise of mutual love taken from some dangerous effects which doubtlesse had already followed in part among those Galatians occasioned by their debates and controversies and would yet follow more upon the want of love to wit first Their bitter strifes backbitings railings and reproaches set forth by the biting of wilde beasts And secondly other real injuries by fraud or violence which seem to be pointed at by devouring which is more than biting And lastly as a consequence of the two former a total vastation and consumption of the whole Church Doct. 1. As it is a matter of no small difficulty to entertain love among the members of a Church when they are divided in opinion and judgment about religious Truths So where love groweth cold Church-divisions have ordinarily sad and scandalous effects which argue little of a tender frame of heart in those who have them even such as are here mentioned biting and devouring one another 2. However a sectarian spirit doth ordinarily pretend to much sobriety and meeknesse especially when it first appeareth and hath but few to give it any countenance Rom. 16. 18. yet so soon as it hath gathered strength and gained many followers it hath been alwayes found most bitter and cruel for the effects of this renting schismatick spirit among those Galatians were no lesse than biting and devouring one another 3. In time of Church-divisions though that party which is for truth and piety be alwayes the most sober Jude v. 20. 21. yet considering that even they have much unmortified corruption apt to be provoked by the insolency of their schismatick adversaries there is no small hazard lest even they vent much of fleshly zeal and passion and while they are defending Truth become guilty of several miscarriages and so be rendred much the worse of their contests and divisions for the sin which
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
of the verse Doct. 1. As all men by nature are exceedingly backward from entring the course of well-doing and especially of exercising beneficency towards those whom God hath ordained to be objects of it Mark 10. 21 22 23. So considering the many discouragements which occur to a man while he is in this course of beneficency what from his own corruption what from the unworthinesse ingratitude and multitude of objects and what from the coldrife disposition and bad example of others who are equally if not more able there is no small propensnesse in all to sit up in that course and to give it over immediately or soon after they have entred it for Paul supposeth such a propensity and guardeth against it while he saith Let us not be weary of well-doing 2. It is not enough that men do so far subject themselves to the authority of God speaking in His Word as once to enter the way of obedience and to endure for a season Mark 4. 17 until possibly they attain to a name for piety Rev. 3. -1. or meet with some unexpected discouragement or tentation Mark 4. -17. But they must also persist in their begun course so long as they have any being Psal. 104. 33. for saith he Let us not be weary in well doing 3. That Christians may eye the promised reward and with what provisions they may have their eye upon it as a motive to obedience and peseverance See ver 7. doct 8. for the Spirit of God doth encourage them from this that in due time they should reap 4. Though God hath promised a rich reward from free-grace unto His Peoples sincere and willing obedience yet He hath reserved the date and time for the actual bestowing of that reward unto Himself So that though it be long delayed yet they have not ground to challenge Him for breach of promise as sometimes even His dearest Saints under a violent tentation have gone very near to do Psal. 77. -8. for saith he Ye shall reap but when not presently but in the due and proper time to wit that which God doth judge to be such 5. Though God as said is doth not limit himself to a determinate time when He will make His People enjoy the wished-for fruits and comfort of their laborious expensive and long persisted-in obedience yet the time made choice of by Him for His so doing whether in this life or immediatly after death is alwayes the due and proper time and hath a fitnesse in it in some respects all circumstances being well considered for the bestowing of that mercy beyond any other time for he saith Ye shall reap in due or proper time the word rendred time signifieth properly an opportune time the very article or point of time which determineth the fittest opportunity for doing any businesse and the epithet added doth intend the signification as if he had said an opportune opportune time or most opportùne time 6. That a man may upon just grounds and with confidence expect the good thing offered and contained in a conditional promise he must of necessity come up in his practice to that condition and qualification which is called-for in the promise Hence the Apostle exhorteth them not to weary because the promise of a reward includeth their not wearying as a condition Ye shall reap if ye faint not where by fainting we must not understand every slackning and remitting somewhat in our course for this befalleth sometimes the choicest Saints of God Psal. 73 2 c. but such a fainting as maketh the fainter totally and finally abandon the wayes of God which is not incident to the real childe of God Mat. 24. 24. Vers. 10. As we have therefore opportunity let us do good unto all men especially unto them who are of the houshold of faith HE doth yet again repeat and so closeth the former exhortation unto beneficency as a conclusion drawn from the former arguments And first he presseth the use-making of the present opportunity which they had of exercising this grace which relateth 1. mainly to the whole time of this life as that which being ended all opportunity of doing good by those who did ever untill then neglect to do good doth end with it And 2. to some parts of that time in which there is more ready accesse unto duties of that kind than at other times And secondly he sheweth the persons unto whom they should do good first to all men whomsoever next and especially unto those who being conjoyned by the ty of one common Confession of Faith in Jesus Christ are Members of His Church which is as it were His Houshold 1 Tim. 3. 14. Doct. 1. The Minister of Christ who would speak pertinently and edifyingly unto his hearers must not hand-over-head deliver every Truth as it cometh to his mind without any method or dependance of purposes but having such a scope proposed unto himself to aim at whether the illustration and confirmation of a truth or the inforcing of a duty or the reproving of sin or confutation of error he would digest in his mind and accordingly deliver in preaching all his other purpose so as it may be best subservient unto that scope whether as illustrations confirmations from Scripture and Reason or as motives helps cautions or arguments c. Yea and for the better help of peoples memory and better carrying along of their attention with the threed of his whole discourse he would frequently inculcate and re-assume that which is principally intended by him in his discourse and to which all the other pieces of it are subservient for so doth the Apostle propose ver 6. the inforcing of beneficency as the scope he aimeth at making all he hath said in the following verses one way or other subservient unto it and doth frequently reiterate the exhortation it self ver 6. ver 9. and here As we have opportunity let us do good 2. The servants of Jesus Christ should so presse the duties of beneficency upon others as not to exoner and keep themselves free from that duty who ought to be examples unto the Lord's People as in every duty so chiefly in those of beneficency 1 Tim. 4. 12. because People being more averse from such expensive duties than from any other do more readily snatch at every thing which may excuse their neglect and will judge no excuse more plausible than that even their Ministers do neglect all duties of that kind therefore the Apostle both in the former verse and in this includeth himself in the exhortation Let us not weary and let us do good saith he 3. As there are some fit opportunities offered unto us by the providence of God for doing our duty in any kind and especially for this duty of beneficency such as our meeting with convenient objects whose necessity calls for our help Isa. 58. 7. and our being fitted with abilities to do them good 2 Cor. 8. 14. So because those opportunities are in passing and being
to passe such a judgement upon his own doctrine and abilities Ye may understand my knowledge in the mysterie of Christ. Vers. 5. Which in other ages was not made known unto the sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit THe Apostle giveth a reason why he called the Gospel the knowledge whereof was revealed unto him a mysterie and thereby doth also prove that there was a necessity of extraordinary revelation for bringing him to the knowledge of it to wit because this Doctrine of salvation through free grace by Christ and more especially the calling of the Gentiles to partake of this salvation in all respects equally with the Jews which is chiefly intended by the mysterie here spoken of as is clear from ver 6. was not so fully and clearly made known in the former ages of the world unto any of the sons of men whether without or within the Church as it was now under the Gospel revealed immediately by the Spirit of God unto the holy Apostles who these were see upon Col. 1. ver 1. doct 2. and the Prophets of the New Testament spoken of Act. 15. 32. 21. 8 9 10. Eph. 4. 11. who being extraordinarily assisted by the Spirit of God did not only open up the prophetical Scriptures of the Old Testament confirming and proving the Doctrine of the Gospel from these but also did foretell things to come Doct. 1. The children of men are naturally ignorant of Gospel-truths and know no further of them than God is pleased to reveal and make known unto them for the Apostle sheweth that the sons of men were passive as to the measure of light which was attained unto of those truths Which in other ages was not made known unto the sons of men as it is now revealed 2. The Lord in bestowing grace and the saving knowledge of Himself doth act as a most free agent not constrained by any necessity so that He dispenseth grace to whom He will Rom. 9. 18. to some more sparingly and to others more liberally whether we compare times with times or persons with persons in one and the same time Rom. 12. -3. for He hath revealed the saving knowledg of this mysterie now under the Gospel in a greater measure than he did formerly Which in other ages was not made known as is now revealed saith he 3. Neither the Doctrine of salvation through free grace by Christ nor Gods purpose to call the Gentiles to partake of this salvation equally with the Jews was altogether unknown to the ancient Church before Christ came there being severall manifestations of the former in the Covenant of Grace as it was first revealed unto Adam Gen. 3. 15. and after renewed with Abraham Gen. 17. 7. David 2 Sam. 23. 5. and commented upon by the Prophets Isa. 53. 3 c. and many full prophesies also of the latter which the Apostles themselves did make use of to confirm the calling of the Gentiles as Act. 13. 47. cited from Isa. 49. 6. and Act. 15. 15. cited from Amos 9. 11 for the Apostle doth not simply deny that the former ages had any knowledge of this mysterie at all but comparatively It was not in other ages made known as it is now revealed But fourthly neither the Doctrine of salvation nor yet the calling of the Gentiles were so fully or clearly revealed under the Old Testament as they are now under the New both of them being but sparingly spoken to then Mat. 13. 17. and what was spoken for the most part wrapped up in a vail of types and shadowes so that they could not stedfastly look to the end of that which is abolished 2 Cor. 3. 13. The latter to wit the calling of the Gentiles being only then fore-told and prophesied of and therefore could not be so distinctly solidly and satisfyingly known as now when it is accomplished Besides that the time when and the manner how it was to be accomplished and particularly that the Gentiles should have accesse unto the Church without an entrance by the door of circumcision Those I say were either not at all or but very sparingly revealed so that even the Apostles themselves after Christs ascension did doubt and hesitate much about the truth of this mysterie untill it was more fully revealed Act. 10. 10 c. for saith Paul Which in other ages was not made known as it is now revealed 5. As Christs servants may be sometimes necessitated to speak unto the commendation of their own receipts from God So Christian sobriety will teach them to be so far from disparaging or undervaluing the receipts of others to render themselves thereby the more esteemed of That they will endeavour to have others who are equally deserving to partake with them in that deserved esteem which they challenge unto themselves for Paul having begun to speak ver 3. of that knowledge of this mysterie which was revealed unto himself doth here affirm the same of all the Apostles and Prophets As it is now revealed unto the Apostles and Prophets 6. Though God might easily communicate the knowledge of Himself unto all whom he intendeth to save in a way extraordinary immediately and without the help of second means Act. 2. ver 3 4. yet He hath rather chosen to communicate His mind so unto some few only who have some of them at least at His appointment 2 Pet. 1. -21. set down in sacred Writ what they themselves did immediately receive from God 1 Job 1. 1. by which means the knowledge of God may in an ordinary way be conveyed unto others Job 20. 31. The Lord hereby preventing Satans designe who would otherwise have obtruded upon people his own delusions in place of immediate revelations from God 2 Chron. 18. 21. and trying the obedience of His people if they will subject themselves unto His will and word in the mouth of His Servants Matth. 10. 40. as also gently sparing their infirmity and weaknesse who could not one among a thousand carry aright those extraordinary manifestations of God unto their spirits 2 Cor. 12. 7. for saith Paul this mysterie was revealed by the Spirit to wit immediately not unto all but to His holy Apostles and Prophets 7. As all the Lords Ministers ought to be inherently holy not only because of the precept enjoyning so much in a speciall manner unto Ministers Tit. 1. 8. but also for the more successefull discharging of their office seing the secret of the Lord is with them who fear Him Psal. 25. 14. and the lips of the righteous feed many Prov. 10. 21. and as all the extraordinary Office-bearers for what is revealed Judas alone excepted and Pen-men of holy Scripture were really sanctified and holy So inherent holinesse without a peculiar illumination of the Spirit of God superadded for that end is not sufficient for giving clear light and insight in Gospel-mysteries for He giveth the Apostles and Prophets the epithet of boly to shew they themselves were so
which union is Gods Covenant with the visible Church and the Churches professed imbracing and laying hold upon that Covenant when offered in the Gospel Psal. 50. 5. the other necessary to the welbeing of the Church which is entertained by unity in judgement 1 Cor. 1. 10. in heart and affection Act. 4. 32. by concurrance in purposes and actings Philip. 1. -27. So all those sorts of union and union in all those respects is to be sought after and entertained in the Church for the Apostle speaketh indefinitly Endeavouring to keep the union of the Spirit 2. The union which God requireth among His People is not an union in sin or error Isa. 8. 12. nor yet a civil union only in things worldly upon politick and civil interests Act. 12. 20. nor yet a meer outside agreement or living together only Psal. 55. 21. but an union in heart and spirit in things spiritual and such an union whereof the Spirit of God is author for therefore is it called the unity of the Spirit Endeavouring to keep the unity of the Spirit 3. The study of keeping peace and unity in the Church is a most necessary duty as being one prime instance of walking worthy of our vocation spoken of ver 1. and yet such is the restlesnesse of some and the prevalency of pride passion love to self-interest and such like dividing lusts in others that it is a duty most difficile to be practised as being the result of all those graces mentioned ver 2. and not attainable even by those who are endued with those graces except they apply themselves wholly to it and use the utmost of their serious endeavours for that end as is clear from the connexion of this verse with the two preceeding and from the word in the original rendered endeavouring implying study diligence and solicitude 4. Neither fair pretences for peace and union in the Church not seconded but rather contradicted by practice nor yet some carelesse endeavours which are easily broken by appearing difficulties are that which God will accept of at our hands as the duty required for preserving unity in the Church where it is or for restoring unity where it is already lost there is no lesse called-for than the utmost of our serious endeavours for that end so as we not only carefully eschew what may on our part give cause of renting 1 Cor. 8. 13. but also that we be not easily provoked when a cause of renting is given by others 1 Cor. 13. 5. and that when a rent is made we spare no pains nor stand upon any thing which properly is our own for having it removed Gen. 13. 8 9. and that we do not-weary of those endeavours under small appearances of present successe 2 Cor. 12. 15. for he biddeth them seriously endeavour to keep the unity of the Spirit 5. So many are the temptations arising from the corruptions of those among whom we live to make us neglect this duty of keeping the union of the Spirit that except we be of such peaceable dispositions as to digest many things one in another which otherwise our corruptions would make much stir about we cannot choose but fall at ods rent assunder as so many disjoynted legs and arms and upon every occasion involve our selves and the Church of Christ in several sad and dangerous broils and ruptures for he calleth peace that is a peaceable disposition kything in all our deportment the bond or ligament whereby the members of the Church are knit together in the bond of peace saith he 6. Whatever differences may fall out among the members of the Church in the matter of opinion and judgment yet they are not presently to break the bond of peaceable walking one with another by counteractings and factious sidings but ought to study unanimous and joynt practice in those things wherein there is agreement and where this peaceable deportment flowing from a peaceable frame of spirit is it tendeth much to preserve what remaineth of this spiritual unity and to regain what is already lost for peace with man which is the peace here spoken of doth especially consist in our harmonious walking together flowing from a peaceable frame of spirit and is here enjoyned as a special mean for keeping the unity of the Spirit even in the bond of peace Vers. 4. There is but one body and one Spirit even as ye are called in one hope of your calling HE doth now inforce the former exhortation to unity and peace first from an argument taken from those many things which are one and the same in the Church and all the true members thereof and for this end doth reckon forth seven unities which may be looked upon as so many bonds and tyes of the essential unity especially of the invisible Church and as so many arguments also that therefore all professing Christ should not only labour to be one in all those as they would evidence themselves to be sincere Believers and members of that blessed society but also improve their unity in these for keeping unity and peace in lesser differences There are three of these unities which are so many bonds and arguments in this verse The first is that the whole Church is but one body to wit the invisible Church of real Believers is one mystical body knit by faith to Christ their head Eph. 3. 17. and by the bond of love among themselves Joh. 13. 35. And the visible Church is one politick body 1 Cor. 12. 27. conjoyned with Christ their head and among themselves by external covenanting Psal. 50. 5. and their serious professing of saving truths Act. 8. 12 13 with 23. and this body is but one the invisible Church without all doubt is so and the Catholick visible Church made up of all Christians and true Churches in the world is also one because they have the same King Laws Word Sacraments of admission and nutrition which they visibly subject themselves to and receive and have a grant of the same common priviledges from God in the Gospel and therefore they are all one visible Church 2. There is but one Spirit to wit the third Person in the blessed Trinity who residing in Christ the head Isa. 61. 1. and in all the members Rom. 8. -9. as the soul in the natural body doth by His gifts and graces animate move and govern the Church the body presently spoken of 3. As the Church is one in these two so their hope following upon effectuall calling is also one Where by hope is not so much meaned the grace of hope as the object of that grace or good things hoped for as Col. 1. 5 especially heaven and glory the common inheritance of the Saints Col. 1. 12. which they get not in hand but only do possesse it in hope Rom. 8. 24 25. And this hope is said to be one to wit for kind and substance though there will be different degrees in glory Dan. 12. 2 3. Doct. 1. That the whole Church
and all the members thereof are but one body is a strong argument inforcing the duty of keeping peace and unity it being no lesse absurd and prodigious for Christians to bite and devour one another than if the members of one and the self-same natural body should rise up against tear and destroy one another for he inforceth the study of unity from this That there is one body 2. That any be a member of this one body it is necessary he have the Spirit of God residing in him whereby he may be quickened and acted either by the saving operations of that one Spirit otherwise he cannot be a member of the invisible body Rom. 8. 9 10. Or by His common gifts and operations otherwise a man come to age and understanding cannot be a member no not of the visible body 1 Cor. 12. â—1 for he maketh this one body and one Spirit of equal extent There is one body and one Spirit 3. That the whole Church and all the members thereof are animated and acted by one and the self-same Spirit of God is a strong motive to incite to the study of peace and unity seing divid lusts and practices are among those sins which grieve the Spirit See ver 30. 31. and that the difference of gifts and graces wrought in us by that one Spirit are given of purpose to make each member either usefull to another by that wherein it excelleth or indigent of the help of others in that wherein it cometh short and so to have the same care one of another 1 Cor. 12. from vers 14. to the end for he presseth unity from this that there is one Spirit 4. As an external call by the ministery of the Word and professed obedience thereto is sufficient to make a man a member of the visible body and to partake of the common operations of the Spirit So that any be of this mysticall invisible body and quickened and acted by the saving operations of this one Spirit it is necessary they be effectually called and actually translated out of their natural state to the state of grace for he maketh their being of this one body and having this one Spirit to be necessarily joyned with their calling to wit their being of the visible body and having the common operations of the Spirit with the external calling and their being of the invisible body and having the saving operations of the Spirit with the inward and effectuall calling Even as ye are called 5. Though effectual calling be a work of Gods Spirit there being none who comes to Christ except the Father draw him Joh. 6. 44. yet none is compleatly called untill he yeeld obedience to Gods call and being wrought upon by God doth actually work and concur with God for that end for what he called chap. 1. ver 18. Gods calling is here expressed to be their calling because then only are we called when we obey the call of God In one hope of your calling saith he 6. As those who are yet in nature not effectually called are in a hopelesse state having no right to heaven and happinesse and consequently no ground to hope for it how big soever they be otherwayes in their vain and groundlesse hopes Deut. 29. 19 20. So effectual calling doth open to the person'called a large door of well-grounded hope that whatever be his misery here yet he shall be perfectly blessed in the full enjoying of God for evermore hereafter for the called man only hath right to those rich promises 2 Pet. 1. 3 4. and God by calling him doth engage Himself to perform all that is promised to the called man according to his hope 1 Thess. 5. 23. with 24. for therefore are those glorious things hoped-for called the hope of our calling 7. The consideration of this that called Saints are all of them aiming at one and the self-same prize of their high calling and shall live together in glory should be a strong argument to make them live in peace and concord while they are here Their joynt aiming at one mark should make them of one mind and heart especially seing there is that in glory which will suffice all and their seeking of one thing needeth be no occasion of strife and emulation but rather of unity in heart mind and affection for why should they strive together who not only are brethren Gen. 13. 8. but also are heirs together of the grace of life 1 Pet. 3. 7. yea heirs with Christ Rom. 8. 17. and shall one day reign together in glory for he presseth their keeping unity from this that they were effectually called and heaven and glory hoped-for would suffice all and be enjoyed by all Even as ye are called in one hope of your calling Vers. 5. One Lord one faith one baptism IN this verse are other three of these unities which are also so many bonds of and incitements to that unity exhorted unto ver 3. First there is but one Lord which title though it belong to all the three Persons in the blessed Trinity by right of creation and accordingly is given to God under the name of Master Mal. 1. 6. yet seing the unity of the Spirit is spoken to ver 4. and of God the Father ver 6. therefore it ought in this place to be astricted to Christ the second Person to whom it is in a peculiar manner due by right of Redemption in so far as He hath redeemed the Elect from their naturall slavery and bondage under sin Satan and Gods wrath to be a peculiar people unto Himself 1 Pet. 1. 18 19. and hereby hath purchased a right to rule over them as Mediator Lord-depute and Administrator under the Father Philip. 2. 9 10 11. And He is said to be but one Lord there being none to whom either as partner or substitute He will communicate this His glory of dominion and lordship over His Church either in whole or in part 1 Pet. 5. 3. Secondly there is but one faith where by faith may be meaned the grace of faith for that is also one in respect of the author God Col. 2. 12. of the object which it apprehendeth the whole Word of God Act. 24. 14. and especially Christ and the promises Philip. 3. 9 Yet by faith is mainly here meaned the Doctrine of faith proponed by God to be believed as Gal. 1. 23. and this Doctrine is but one because though in the severall ages of the Church it was proponed diverse wayes and with considerable variation in some weighty circumstances Eph. 2. 14 15. yet in substance it hath been is and ever shall be the same Act. 15. 11. Heb. 13. 8. and from Christs coming in the flesh even to the end of the world it is to remain the same both for substance and circumstance Heb. 12. 27 28. and though there be different opinions in the Church about divine Truths revealed in the Scripture which occasioneth different faiths See ver 13. Yet there is only this one
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
Paul doth not condemn but approve this custom among men that no man ever hated his own flesh but nourisheth and cherisheth it 6. As Christs example in His dealing towards the Church is a most excellent copie to be eyed and imitated by husbands in their carriage toward their wives and that not only in their love but in all those other duties flowing from love which they owe unto them So it doth concern both husbands and wives to eye this pattern much and to draw their motives and encouragements unto their mutuall duties from it as that which will much conduce to keep their hearts in a spirituall frame even in those performances and to prevent that carnal worldly disposition which the misguided care of performing such duties as the married-state of life calleth for doth usually contract for as he propounded Christs example for a motive to and pattern of the duty of love ver 25. so of those duties also of nourishing and cherishing which flow from it in this verse even as the Lord the Church 7. A husbands care ought to extend it self not only to nourish and cherish his wife in things temporal and which concern her body only but also in things spiritual and which concern her soul and therefore he would be circumspect lest under pretence of eschewing all suspicion of displeasure with her and of giving necessary tokens and evidences of his love and kindnesse to her in order to his outward cherishing her he do neither willingly neglect the care of her salvation or by fondnesse or lightnesse incapacitate himself to do her any good in that respect for Christ doth nourish and cherish His Church by taking care of and providing mainly for the souls and eternall state of His People and husbands are commanded here to make Him their pattern Even as the Lord the Church saith he Vers. 30. For we are members of his body of his flesh and of his bones HE giveth here a reason why Christ doth so cherish His Church where in stead of naming the Church expresly which the sequell of his discourse did require he mentioneth himself and other true Believers among the Ephesians under the pronoun we the Church here spoken of for whom Christ did give Himself being only made up of such And the reason is taken from that neer and strict union or that spirituall marriage which is betwixt Christ and Believers whereof that ancient marriage betwixt Adam and Eva was a kind of type and shadow as appeareth from the words here used which are taken from Gen. 2. 23. and were uttered at first by Adam concerning himself and his wife but are here by allusion to that marriage of theirs made use of to set forth the spirituall marriage betwixt Christ and His Church the tie and bond whereof is so near and strict that as the Apostle sheweth all Believers are members of His body yea not only of one nature with him which is common to them with all mankind but also as they are new creatures they have their originall and nourishment from Him even from His flesh and bones in so far as they owe the beginning progresse and accomplishment of their spirituall life to Christ His taking on of flash and His suffering in the flesh and by the vertue of those His sufferings they are quickned and fed and so are of His flesh and of his bones Doct. 1. Then do we speak and hear to our comfort and edification these truths which expresse the tender and warm care of Christ unto His Church when we make application of them to our selves and by a lively faith do enter our selves among these for whom He doth so care for the Apostle having in the preceeding verse spoken of Christs nourishing and cherishing of His Church applyeth that to himself and other true Believers among the Ephesians while he saith for we are members of his body 2. Then may we upon good grounds apply these generall truths unto our selves when as members of Christs mysticall body we draw our spirituall life and nourishment from that vertue and influence which Christ hath purchased by His sufferings in the flesh for upon this ground Paul doth substitute himself and other true Believers in stead of the Church and claimeth interest in Christs tender and warm care whereby He doth nourish and cherish His Church while he saith we are members of His body of His flesh and of His bones 3. There is no relation which Christ hath taken on toward His Church but it bindeth him to and accordingly he will perform all those answerable duties which men under these relations are bound to perform toward those to whom they have them for he giveth a reason why He did nourish and cherish His Church as a man doth his body and a husband ought to cherish his wife because he had taken on the relation of an head and husband to His Church while he saith we are members of His body of His flesh and of His bones 4. As true Believers have a twofold being one naturall and another spirituall so they have a twofold originall answerable to each of these In their naturall being they owe their originall under God unto their parents as being bone of their bones and flesh of their flesh as Eva the first woman did owe it to her husband But as they are renewed and born over again they owe their spirituall being not to the will of the flesh or the will of man Joh. 1. 13. but to the vertue of Christs obedience and sufferings in His flesh 1 Joh. 4. 9. for he saith not they are bone of His bones and flesh of His flesh as Adam saith of his wife Gen. 2. 23. to point that she did owe her naturall being unto him as being come and made of him but that they were of His bone and flesh to wit in their spirituall being as they were renewed and members of His body for we are members of his body of His bone and of His flesh Vers. 31. For this cause shall a man leave his father and mother and shall be joyned unto his wife and they two shall be one flesh THis verse in the literal plain and historical sense of the words holdeth forth the law of marriage binding all married parties in all times which was pronounced by Adam Gen. 2. 24. and approved by God Himself Matth. 19. 5. And the words taken in this sense contain the third reason to prove the former consequence ver 28. that seing wives are the bodies of their husbands therefore they should be loved The argument is taken from that law of marriage expresly declaring that for this cause to wit because the wife is bone of his bone and flesh of his flesh as the cause is expressed Gen. 2. 23 24. which is the same in effect with the cause given ver 28. even because she is the body of the husband to which this verse literally taken doth relate or to the thirtieth verse immediatly preceeding in
known unto His People the whole counsel of God Act. 20. 27. there being no truth revealed in Scripture the knowledge whereof is not usefull either for the being or well-being for the necessary food or ornament of a Christian 2 Tim. 3. 16 17. yet they are most to inculcate and presse upon peoples consciences the knowledge and practice of most necessary and weighty truths chiefly those which are fundamental and of daily use and practice for the Apostle in pressing the use of the spiritual armour doth wisely recommend one piece of special and daily use above all the rest while he saith Above all taking the shield of faith 2. The grace of faith is another necessary piece of a Christians armour without the which we are destitute of Christs imputed righteousnesse Philip. 3. 9. and so exposed to the dint of sin-pursuing justice Joh. 3. -36. and to all the bitter accusations and challenges of the devil our adversary Rom. 8. 33. We are destitute also of Christs covenanted strength which is communicated and engaged for our through-bearing in all our spiritual conflicts only when it is laid hold upon by an act of faith Joh. 15. 4 5. and consequently without the exercise of that grace we are exposed as a prey to every tentation and especially to Satans fiery darts here spoken of in the text seing in that case we have no strength to resist them but our own which indeed is none Joh. 15. 5. for the Apostle commandeth the Christian souldier to arm himself with this grace Above all taking the shield of faith 3. This grace of faith is the most excellent and necessary piece of all the Christians armour in so far as faith though weak and imperfect in it self Luke 17. 5. yet laying hold on the promise it engageth the almighty power of God and Christ to be for us Matth. 15. 28. it giveth life being and vigour to the other pieces of this armour even to all the sanctifying graces of Gods Spirit Acts 15. 9. 1 Tim. 1. 5. it maketh up all imperfections by covering them with Christs most perfect righteousnesse Philip. 3. 9. and so defendeth them against the furious or subtil assaults of Satan whereby he endeavoureth to make us question their reality and throw them away as counterfeit hypocritical and uselesse Lam. 3. 18. it bringeth a fresh supply of strength to the rest from Jesus Christ when they are weakened wounded and almost rendred unprofitable Isa. 40. 31. yea it alone doth sometimes keep the Believer from total fainting and quitting all when the rest are shattered brangled disappear and for the time are uselesse Job 13. 15. for the Apostle recommendeth this piece above all the rest while he saith Above all take the shield of faith 4. As Satans great design is to wrest and wring this piece of our armour from us and that because of its excellency and usefulnesse yea and often doth prevail to mar our use-making of it So it would be our chiefest care to keep this grace of faith in daily exercise and without delay to return to the exercise of it when we have fallen from it for the word rendred taking signifieth to take again that which we have lost or let go Above all taking the shield of faith 5. It is the Christian's duty to study the excellency and usefulness of any grace and especially of faith that thereby he may be incited to seek after it and to make use of it we must first put a price upon grace before we be at any pains for it for that he may incite them to make use of faith he informeth them of its excellency and usefulnesse while he saith wherewith ye shall be able to quench all the fiery darts 6. Though the devils and fallen angels be many See ver 12. yet so united are they in wickednesse and in carrying-on their wofull work under one chief head and prince Matth. 12. 24 26. as if they were but only one for therefore doth he speak of the devil as of one the fiery darts of the wicked 7. As Satan that wicked one his great work and businesse is to draw and drive others to sin and wickednesse So he hath several sorts of tentations which he maketh use of for that end according to the diversity of sins to which he tempteth and the different tempers and dispositions of those whom he tempteth he hath not only subtil wiles and strategems spoken of ver 11. but also fiery darts whether of violent boyling lusts or raging despair which he throweth afar off and indiscernably with great force and violence wherein they resemble darts All the fiery darts of the wicked 8. Among all the tentations which Satan maketh use of to carryon his wofull work his fiery darts are most hard to be resisted and where given way to most dangerous in so far as they give a double hurt and dammage even as materiall fiery darts do both wound and burn so those tentations being entertained do not only defile the soul with guilt but also disturb and disquiet it with their force and violence Hos. 7. 4. or vex perplex and put it to pain with that anxiety and horrour which they breed in it Gen. 4. 13. for he commendeth faith above all the rest from its quenching those tentations which implyeth that they are both hardly resistible and most dangerous wherewith ye shall be able to quench all the fiery darts of the wicked 9. The grace of faith though never so well exercised cannot hinder Satan to throw those fiery piercing tentations nor yet doth it alwayes repel them but sometimes they pierce even the Believers soul where finding suitable fewel they raise a burning flame and make great vastation and havock for while he saith faith doth quench them it is implyed they will be sometimes boyling and burning within ye shall be able to quench all the fiery darts 10. The grace of faith not only supplyeth the place of armour to ward off blows but is also medicinall to cure those dangerous wounds which the soul receiveth in this spiritual conflict through the prevalency of tentations and the negligent use-making of our other graces it is both defending and healing armour for thereby we are able to quench all the fiery darts of the wicked 11. There is no spirituall disease or wound so desperate no sin so prevalent in the soul but the grace of faith rightly made use of in laying hold on the merit and vertue of Christs death is sufficient to cure it and destroy it yea and to cure not only one disease but many for he attributeth a vertue to it to quench fiery darts and all the fiery darts of the wicked Verse 17. And take the helmet of salvation and the sword of the Spirit which is the word of God IN this verse are contained the fifth and sixth pieces of the spiritual armour which he will have them to take and make use of The fifth is salvation or the hope of salvation the
rage carried them to put Paul in a chain yet he restrained them from making him a close prisoner he had liberty to preach notwithstanding That therein I may speak boldly saith he 10. The Lords Servants are to deliver the truths of God with much holy freedom and boldnesse not only when they are far from apparent danger but even when they are in the mouth of hazard and ready to be swallowed up by it If they speak at all as speak they must when God doth call them to it it must be done without all base fear of flesh with such confidence and boldness as may evidence they are not ashamed of their Master or message for Paul even in bonds resolveth to speak the Gospel boldly and craveth the help of their prayers for that end 11. However an unhumbled heart puft up with pride and confidence in his own strength may judge it a task of no great difficulty to carry a suffering lot with undaunted courage before he be put to it Matth. 26. 33. and will readily condemn all as faint-hearted cowards and base backsliders who ride not out the storm with as much chearfulnesse courage and resolution as they conceive themselves would do Job 4. 5 6. yet an humbled heart acquainted with sufferings will not judge so but so conscious is he of his own weaknesse and knoweth so well how hard it is for flesh and bloud to deny it self to postpone its own safety to the keeping of a good conscience how ready it is to faint under a continued crosse and find out subterfuges of subtile distinctions thereby to plead for ease and sparing of it self that he dare not trust his own strength nor neglect far lesse contemn the use of any mean appointed by God for his encouragement and strengthening for Paul seeth it was no easie thing to speak boldly when in bonds and that only God could make him so to do and therefore beggeth the help of their prayers as a mean appointed for obtaining courage from the Lord I am an ambassadour in bonds that therein I may speak boldly 12. It is not every sort of boldnesse in speach which a Minister ought to aim at but such as is beseeming the excellency of his message the gravity of his office and may conduce most to the end of his Ministery the glory of God and good of the hearers It is not fleshly boldnesse or rather brazen-faced impudence to vent every thing may tend to commend a man to his hearers or to please their fleshly humours not is it foolish temerity or presumptuous rashnesse to speak and utter the holy Oracles of God without premeditation or serious consideration of what is most fitting to be uttered and likely to have successe at such a time on such persons and in such a place But it is a spirituall holy boldnesse conjoyned with modesty gravity and prudence and such as carrieth alongst with it in the person where it is the sense and feeling of his own infirmities 1 Corinth 2. 3. for the beseemingnesse and decency here spoken of as it may be extended to all those necessary qualifications required in a Minister So it doth chiefly qualifie that boldnesse presently spoken of That I may speak boldly as I ought to speak Verse 21. But that ye also may know my affairs and how I do Tychicus a beloved brother and faithfull minister in the Lord shall make known to you all things THe Apostle being now in the third part of the chapter to conclude the Epistle doth first shew that because he neither could write nor was it expedient to write of every thing in the body of the Epistle he had concredited much to the bearer who was to give them an account especially of Pauls own affairs as how it went with him in prison how the work of the Gospel did thrive by his Ministery and generally how he did or how he carried himself with courage and constancy under every dispensation And that the bearer might get the more respect and credit he is described 1. from his name Tychicus See Act. 20. -4. 2. from his state as a Christian in which respect he is called a brother See upon Philip. 2. 25. doct 1. and a beloved brother thereby to shew that he was loved by Paul and worthy to be loved by them for his piety and parts 3. from his office in which respect he was a minister and a faithfull minister in the Lord as answering the trust reposed in him by the Lord Christ whose servant he was 4. from the confidence which Paul professeth he had of his fidelity in his present imployment while he perswadeth them he would keep up nothing which it concerned them to know Hence Learn 1. The written Word of God in Scripture is so contrived that though nothing necessary unto salvation be omitted Joh. 20. 31. yet our vain curiositie to know other things not so necessary to be known is not thereby satisfied for Paul having committed unto writing the sum of necessary doctrine relating both to faith and manners for the Churches benefit in all ages doth not write any thing of his own particular concernments but intrusteth them to the bearer as not so necessary to be known to the ages following as to the age then present But that ye may also know my affairs Tychicus shall make known all things 2. The life and conversation of Christians and chiefly of Ministers in publick and privat under all cases ought to be such as they need not to be ashamed who do know it yea and edification to the Church of God may arise from the knowledge of it for such was Pauls conversation he acquainteth Tychicus with all and sendeth him to Ephesus to acquaint the Church there with all 3. It concerneth Christians much to inform themselves of the life and way of eminent men in the Church of God and chiefly of those who are or have been sufferers for truth and of the severall passages of Gods gracious providence towards such though not to satisfie their vain curiosity Act. 17. 21. yet that thereby they may be incited to simpathize with them Heb. 13. 3. to follow their example Iam. 5. 10. and to blesse the Lord on their behalf 2 Cor. 1. 11. for therefore doth Paul send Tychicus to make them know his affairs and how he did 4. A Minister ought to be so affectionate towards his flock as to prefer their spiritual edification and advantage to his own private concernment for though Paul was now every day expecting death and had few to attend upon him as appeareth from 2 Tim. 4. 6 10. with 12 16. yet he sendeth Tychicus unto them choosing rather that himself should want an attender than they a comforter Tychicus shall make known unto you all things 5. The Minister of Christ should in like manner be ordered with prudence in giving expressions of his affection towards the flock least otherwise his imprudent carriage in the manner of what is done doth