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
to subject our selves to any such Command is a receding from and a betraying of that liberty which is purchased unto us by Christ for he maketh their receiving of Circumcision as a necessary part of Worship a receding from this liberty because now in the dayes of the Gospel there is no command from God to be circumcised For in Jesus Christ saith he neither Circumcision availeth any thing nor Uncircumcision 3. The ceremonial Law being abolished under the New Testament Christians are not left destitute of work and idle for though in Jesus Christ neither Circumcision availeth any thing nor Uncircumcision yet Faith which worketh by love availeth 4. The sum of a Christian man's task now under the Gospel is the exercise of Faith which is the great Command of the Gospel 1 Joh. 3. 23. and of Love or new obedience for Love is the fulfilling of the Law Rom. 13. 10. neither is the use of the Sacraments and of other pieces of commanded Worship hereby excluded for they are helps of our Faith Rom. 4. 11. and a part of those duties of love which we owe to God as being enjoyned by the second Command for saith he in Christ Jesus availeth Faith that worketh by love 5. Though Faith only doth justifie there being no other grace which concurreth with it in this work Gal. 2. 16. Yet Faith is not alone in the heart no not when it doth justifie but is alwayes accompanied with the grace of Love to God and our neighbour for in Christ Jesus no Faith availeth any thing or will be owned by Him as true and saving but that which worketh by Love 6. Though Faith and Love be alwayes conjoyned yet Faith in order of nature at least hath the precedency it being impossible that we can discharge any duty of Love to God or our neighbour sincerely or acceptably before we close with Christ for the acceptation of our persons by Faith Heb. 11. 6. and thereby draw covenanted furniture from Christ for through-bearing in our duty 1 Tim. 1. 5. for saith he Faith worketh by Love or is efficacious and putteth forth its efficacy in Love as the fruit thereof Vers. 7. Ye did run well who did hinder you that ye should not obey the Truth HE further presseth the former exhortation indirectly by four Arguments first By commending them for their former forwardnesse in the imbracing of this now controverted Truth which he calleth their running well or with a sort of beauty and comlinesse for so much doth the word signifie and shewing no satisfying reason could be given for their present defection from it and from walking according to it Doct. 1. A christian life is like to a course or race from Earth to Heaven by the way of Holinesse and all commanded duties especially the exercise of Faith and Love and therefore we ought to carry our selves in this way as those who run in a race See Philip. 3. 13. Doct. 4. for the Apostle setteth forth their progresse in Christianity by a metaphor taken from Runners in a race Ye did run well 2. It is very ordinary for new Converts to be carried-on with a greater measure of affection and zeal and to make swifter progresse in this christian course than others or they themselves afterwards when they are of older standing The newnesse of the thing the first edge which is upon their affections not yet blunted by change of cases and multiplicity of duties and Gods restraining for a time the violent assault of multiplied furious tentations untill they be a little confirmed and engaged in his way together with His affording a more plentifull measure of His sensible presence at first than afterwards do all contribute hereto for those Galatians at and for a season after their first conversion did run and run well 3. As those who once made good progresse in the wayes of God may afterward sit up their after-carriage proving no wayes answerable to their promising beginnings So when it falleth thus out it 's matter of a sad regrate unto beholders and of a deserved reproof unto the persons themselves for thus was it with those Galatians whose defection is matter of astonishment to Paul and of a sad rebuke to them Ye did run well who did hinder you 4. No satisfying reason can be given for which any who once did enter the way of truth and holinesse should alter his course take up an halt or make defection from it and thereby cause the wayes of God to be evil spoken of 2 Pet. 2. 2. for Paul's question Who did hinder you importeth that none in reason could have hindered them 5. When people fall remisse and lazie in giving obedience to known Truth they are upon the very brink precipice of defection unto contrary Error and of apostasie from the very profession of Truth for therefore the Apostle doth challenge them for not obeying the Truth though their apostasie from Truth be mainly intended implying that not obedience to Truth and apostasie from it are near of kin each to other 6. The serious consideration of a mans former forwardnesse in the wayes of God and how little reason can be given for his present backsliding and remissnesse is a strong incitement to do the first works and by future diligence to regain what he hath lost by his former negligence for the Apostle's scope is to incite towards a recovery of their lost liberty by the consideration of those two Ye did run well who did hinder you Vers. 8. This perswasion cometh not of Him that calleth you HE preoccupieth an objection for lest haply they had said They were fully perswaded in their conscience that the way wherein they now were was approven of God he reponeth that whatever perswasion they might have of that kind it was but a meer delusion as not coming from God who had called them to christian liberty ver 13. but from the Devil and his emissaries Doct. 1. The greatest untruths and foulest errors may be attended in those who vent them with no small measure of confidence and perswasion that they are undoubted Truths for Paul doth here speak against such a perswasion in those Galatians This perswasion cometh not of Him saith he 2. There is much perswasion and confidence whereof God is not the author and especially that which taketh darknesse for light and error for truth this perswasion is not of God or real but a strong delusion arising from arrogancy and self-conceit in the person erring 2 Tim. 3. 2 4. compared with ver 6. together with his strong engagements from credit profit or some other lust to follow that error which do blind the understanding 2 Tim. 4. 3. but especially from the powerfull working of Satan who blindeth the minds of those who believe not the Truth 2 Cor. 4. 4. 2 Thess. 2. 9 10. for saith he This perswasion cometh not of God 3. Whatever perswasion cometh not of God and is not grounded upon the Word of Truth is not to be valued
safely approve his own work as the word signifieth and such a probation must be here meaned otherwise the Apostle's consequence should not follow upon a mans proving his work even that he shall have rejoycing in himself 3. Though Civil Magistrates and Church-guides are to prove even judicially the work of others who are committed to their charge Rom. 13. -3 -4. Tit. 3. 10. and though private Christians are also bound to prove all things by a judgement of christian discretion that so they may hold what is good 1 Thess. 5. 21. and be provoked unto love and good works Heb. 10. 23. but not that they have whereat to carp Psal. 56. 5 6. or whereby to be lifted up with an high and vain conceit of themselves above others 1 Cor. 5. 2. yet the great thing whereabout our most accurate and daily search and trial should be imployed is our own actions and by proportion our own spiritual state 2 Cor. 13. 5. and frame of heart Psal. 26. 2. Yea those and only those are to be the object of our trial when the end proposed in our trial is to find out matter of boasting in the testimony of a good conscience and from which we may conclude that we are approved of God for this is the end of the trial here enjoyned and therefore saith he Let every man prove his own work 4. This work of self-trying and proving of our own work being seriously and frequently gone about would tend exceedingly not only to curb those lofty thoughts which we have of our selves but also to divert from those uncharitable censorious and base thoughts which we have of others because of their infirmities and failings for the Apostle opposeth this duty as an antidote to that sin of self-conceit before reproved and by consequence doth presse it as an help to that duty of tendernesse and compassion towards those who are overtaken in a fault enjoyned ver 1 2. But saith he let every man try his own work 5. It is in some cases and respects lawful for men to glory and boast in themselves or in the good things of God bestowed upon them that is not only to rejoyce because of them but also to expresse their joy 2 Cor. 1. 12. and to expect approbation and applause from men because of them 2 Cor. 12. 11. providing they glory in them as evidences of God's love to them and so as they may thereby assure their hearts before Him of their interest in His favour and good-will 1 Joh. 3. 19. and as enduements fitting them to serve God by promoting His glory in their own salvation and their neighbours good and in every other duty which they are bound to in their station 1 Cor. 15. 10 and as they are fitting occasions to incite themselves or others to give that glory to God which is due Mat. 5. 16. providing also that they glory in them to wit in so far as this gloriation importeth a seeking approbation to themselves but sparingly 2 Cor. 11. -16. and for the most part as of necessity and to maintain their uprightnesse before men when it is unjustly called in question 2 Cor. 12. 11. Joh 27. 4 c. and that they be not puffed up with conceit of themselves as if those good things did proceed from themselves alone and not from God 1 Cor. 15. 10. and that the approbation which they expect be not endeavoured as their furthest design Mat. 6. 2. but as a mean of rendring them the more capable for promoting God's glory in their place and station 1 Tim. 3. 7. and most especially providing that they glory not in those things as if thereby they could merit the favour of God and eternal life which boasting is condemned Rom. 4. 2. In these respects and with these limitations it is lawfull for men to glory in themselves for the Apostle speaketh of this way of glorying as an allowed consequence of a man's proving of his own work Then saith he he shall have rejoycing or boasting in himself alone 6. That a man may warrantably and upon good grounds thus rejoyce in the good things of God bestowed upon him especially so as thereby to assure his heart before God it is not sufficient that he compare himself with others and find himself to be better than those but he must try himself by the rule of God's Word and after trial find himself approved by it else his boasting is nought and vain even a deceiving of himself for the Apostle speaking of this warrantable gloriation and boasting affirmeth it to be the consequence of a man's proving his own work and that it must be in himself and not in another Vers. 5. For every man shall bear his own burden HEre is a second argument inforcing upon every man the duty of trying his own work rather than to be narrowly prying into the infirmities of others because every man must bear his own burden or give an account of his own actions to God Rom. 14. 12. for the Lord will passe sentence upon men whether by absolving or condemning them not as they have been better or worse than others but as they shall be found in themselves absolutely considered and without any respect had unto others See 1 Cor. 3. -8. which doth not militate against the tenour of the Gospel affirming that Believers shall be reckoned with by God as they are clothed not with their own righteousnesse but with the unspotted righteousnesse of Christ their Cautioner Philip. 3. 9. for it is evident from the scope that the Apostle excludeth only the infirmities of other sinfull men like unto our selves from being the rule according to which God will passe sentence and not the righteousnesse of Christ apprehended by faith Doct. 1. That a man may prove an happy interpreter of Scripture and find out the mind of God's Spirit therein it is necessary he do well understand the scope of the Spirit in that place the sense whereof he intendeth to find out the observing whereof will serve as a threed to conduct him in falling upon the genuine and literal meaning of the particular words sentences and wil preserve him from making the Scripture in hand thwart or contradict any other part of sacred Truth which without observing of the scope he may readily fall in for this verse seemeth at the first view to contradict that direction given ver 2. but the sense of both being collected from the scope that seeming contrariety will evanish for by bearing one anothers burdens ver 2. must be meaned a bearing by way of sympathy christian for bearance and diligent use of means for reclaiming the person fallen for that is it which the Apostle is pressing there as appeareth from ver 1. and in this sense every one ought to bear one anothers burdens But by bearing our burden in this verse is meaned a bearing by giving an account to God for our own actions otherwise it should not be a cogent argument to inforce the
from his twofold relation to Christ as being the God and Father of our Lord Jesus Christ for the particle and in this place is not copulative of things different but exegetick of one and the same thing as Psal. 18. 46. And first He is a God to Christ chiefly because of the Covenant of Redemption betwixt God and Christ as Mediator the mutual conditions of which Covenant are Is. 53. 10 11. Joh. 6. 39 40. And secondly He is the Father of Christ to wit not only as Christ is God by an eternal and unspeakable generation Psal. 2. 7. but also as Christ is Man God is His Father by vertue of the personal union of the two natures in Christ Luke 1. 32 The reason of which his thanksgiving to God he sheweth to be Gods bestowing of real blessings upon Believers and those not common or temporal only but special and spiritual blessings which tend to a spiritual and supernaturalend and those not sparingly but fully and with an open hand even all blessings and this in heavenly places that is from Heaven His glorious Throne or because those spiritual blessings shall not be consummated and fully perfected until Believers be in Heaven all which blessings he sheweth are bestowed upon Believers in Christ He as our Head Atturney and Advocate 1 Joh. 2. 1. having received those blessings in our name and for our behoof Eph. 2. 6. by whose merit also they are purchased Isa. 53. 5. In whom and by vertue of our union with Him and right to Him we have a right to such of those blessings as we have not yet actually received 1 Joh. 5. 12. and do come to the possession of these which we already enjoy Joh. 1. 16. Doct. 1. Though we cannot blesse the Lord as He blesseth us by bestowing real blessings and favours upon us which before we wanted Gen. 24. 35. there being such a fulnesse of blessednesse in God as nothing can be superadded Joh 22. 2. Yet it is our duty to blesse Him so as that being convinced of that blessednesse of those excellencies which are in Him and favours which are bestowed upon us by Him we do not only esteem highly of Him because of those Luke 1. 46. but also expresse this our high esteem and that not only in words whether by speaking to God Himself in the duty of prayer and praise Psal. 104. 1. or by speaking of Him and to His commendation unto others Psal. 34. 3 4 c. but also and mainly in our life and actions 1 Cor. 10. 31. for Paul doth here blesse the Lord Blessed be God saith he 2. It is a looking to God with respect had to Jesus Christ which inflameth the heart with such a mixture of love and admiration at His excellencies and worth that it must of necessity break forth in blessing of Him God considered without Christ being a consuming fire to whom there can be no confident approaching by sinfull creatures neither in the duties of prayer nor of praise but the vail of Christ's flesh doth break the beams of His terror so that we may stedfastly behold His attributes and excellencies rejoycing in them and blessing Him for them for Paul while he blesseth God doth look upon Him through this vail Blessed be God and the Father of our Lord Jesus Christ. 3. A holy soul truly sensible of his lost condition by nature and of God's mercy in his delivery from that wofull state cannot seriously think or speak of that subject but his heart must be inflamed with love to God yea and break forth in praises and thanksgiving to Him when occasion offereth for so doth Paul Blessed be God who hath blessed us with all spiritual blessings 4. Though we are bound to blesse the Lord even for temporal favours and things necessary for the life which now is Psal. 107. 8. yet a renewed heart is most taken up with and blesseth God most for spiritual blessings and such as concern our eternal welbeing those being not only most durable Job 6. 27. but also most discriminating betwixt the regenerate and unregenerate Eccles. 9. 1. 1 Joh. 3. 14. for Paul blesseth God for these blessings Who bath blessed us with all spiritual blessings 5. God is the author and worker of all spiritual blessings in a special manner in so far as He produceth them not by a general providence actuating and concurring with natural principles and powers for producing of such and such effects as He is the author even of common blessings health riches honour and such like Psal. 75. 6 7. but by his special grace whereby He createth in the heart by nature dead in sins and trespasses Eph. 2. 1. a power to do good Ezek 36. 26. and actuateth that power making it to work Phil. 2. 13. for the Apostle ascribeth the production of all spiritual blessings to God while speaking of God he saith Who hath blessed us with all spirituall blessings 6. Though God considered as Creator and merciful upholder of His own creatures doth bestow temporal blessings upon the world even upon those who never heard of Christ Psal. 17. 14. yet spiritual blessings such as the saving graces of faith hope and love come from God being considered not as Creator but in and with relation to Jesus Christ who behoved to purchase those blessings of new before fallen man could acquire either a right unto them or possession of them for saith Paul it is the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings and again He hath blessed as in Christ. 7. Spiritual blessings to wit those of them which are absolutely necessary to salvation and eternal blessednesse are linked together and cannot be separated where God bestoweth one of those He bestoweth all there being a necessary concatenation among them all Rom. 8. 29 30. so that they either co-exist or at least in God's due time do follow one upon another Philip 1. 6. for saith Paul He hath blessed us with all spiritual blessings 8. Though there be some spiritual blessings such as perfection in holinesse and the full enjoying of God in glory the possession whereof is not attained unto by Believers so long as they are here on earth 1 Cor. 13. 12. yet because of the Believer's undoubted right unto those blessings 1 Cor. 3. 21 22. and God's unchangeable purpose to bestow them Psal. 84. 11. and because of the first fruits and earnest of those blessings already bestowed upon the Believer See ver 14. and of Christ's having taken possession of those in the Believer's name chap. 2. 6. he may be as much assured of his full enjoying of them as if he had them already in hand for saith Paul He hath blessed us with all spiritual blessings as if all none being excepted were already enjoyed 9. Spirituall blessings are of an heavenly rise and nature there being no second cause upon earth or among things created which doth concur with God in bringing them to passe
blessings according as He hath chosen us in Him 6. God did not choose or elect us because we were holy or because He did foresee we would be holy but that we might be holy so that neither fore-seen holinesse good-works nor fore-seen faith were the causes of Election but effects and fruits flowing from it for saith he God hath chosen us that we should be holy 7. God hath elected none to enjoy everlasting glory after this but such as He hath chosen to be holy here And therefore a man may safely and certainly conclude he hath been elected from all eternity if he be sanctified and renewed by the Spirit of holinesse in time and whatever assurance of Election is pretended unto by any who lead an unholy life it is but a strong delusion a vain presumption and no well-grounded perswasion for He hath chosen us as to Heaven and glory so also that we should be holy 8. This real and saving holinesse from which a man may conclude his own Election is joyned with an honest endeavour after such a conversation as is blamelesse and obnoxious unto no just reproof from men It is not only inward and in the heart but outward also and in the hand and tongue for saith he He hath chosen us that we should be holy and without blame to wit from men as the word is taken Luke 1. 6. 1 Tim. 3 2. Doct. 9. Where this real and saving holinesse the fruit of electing love is there will not only be a blamelesse conversation before men but also sincerity of heart before God which doth not imply perfection in holinesse for none should then be holy before Him in this life 1 King 8. 46 but ingenuity and singlenesse of spirit opposit to a double heart and hypocrisie even such ingenuity as a man dare appeal to God to judge of his honest endeavour after that in reality and in deed which he pretendeth unto in the wayes of God for those words before Him expresse such sincerity of heart See 2 King 20. 3. Psal. 18. 23. we should be holy before Him 10. Sound holinesse and sincerity of heart are most manifested in the duties of love to our neighbour flowing from our love to God for external duties of Religion may be diligently followed even by hypocrites Isa. 1. 11. And the inward substantial duties thereof are not so easily discerned neither by others nor yet by our selves as when they are accompanied with the painfull and conscientious practice of those duties which love to our neighbour doth enjoyn for therefore doth the Apostle give an instance of this holinesse in love rather than in any other duty And without blame before Him in love Vers. 5. Having predestinated us unto the adoption of children by Jesus Christ to Himself according to the good pleasure of His will IN this Verse the Apostle doth first expresse Gods eternal decree of Election formerly mentioned by another word to wit Predestination which setteth forth the same decree and purpose together with its eternity and extent not only to the end proposed by God but to the whole progresse of convenient means by which the end intended was infallibly to be brought about Secondly he further describeth this decree of Election and Predestination from another end which God designed to be brought about by it even the Adoption of children by Jesus Christ to be bestowed upon the Elect whereby is meaned not only that begun Adoption which Believers possesse here Joh. 1. 12. and whereby they have a right to the heavenly inheritance Rom. 8. 17. but also and mainly that compleat and perfect Adoption whereof the Elect shall partake hereafter even the actual possession of their glorious inheritance See the word so taken Rom. 8. 23. He describeth it also from the causes moving God to elect any or one more than another which are set down first more briefly to himself it is better rendred in himself whereby are excluded all causes moving God to this act without Himself Secondly more largely and expresly to wit God's absolute and soveraign will swayed with favour and goodwill towards those whom He did choose Doct. 1. God hath not only decreed to set forth the glory of His mercy by bestowing Heaven and Glory upon some of mankind Luke 12. 32. but in that same wise and eternal counsel of His He hath forecasten and accordingly decreed by what means and helps the person so elected may come to Heaven and shall undoubtedly obtain it And therefore none can warrantably expect that this decree of Predestination will bring them to Salvation if they live in the prophane neglect and contempt of those means which do lead unto it for the force and usual acception of the word predestinated is extended to the means aswell as to the end Having predestinated us 2. No not the Elect themselves are children to God by nature they are not born sons but made to be sons by grace and adoption who before were heirs of hell and children of wrath Eph. 2. -3. for a childe by adoption is opposed to a childe by nature men are not said to adopt their own children but strangers Exodus 2. 10. Now God hath predestinated the Elect unto the adoption of children 3. God is graciously pleased in time not only to call and justifie those whom he did choose for Himself before all time Rom. 8. 30. but also to make them partakers of the grace of adoption whereby a further dignity is put upon them than formerly was even that being already drawn out of nature to grace in their effectual calling and reconciled to God in their justification they are now advanced to the dignity of sons and children to the most High and have a right to all the priviledges of sons as the Spirit of Adoption whereby they cry Abba Father Rom. 8. 15. fatherly pity from God under their infirmities Psal. 103. 13. protection from the rage of enemies Prov. 14. 26. provision and furniture for their straits and necessities Mat. 6. 30 32. necessary chastisment from God as their Father Heb. 12. 6. and a right to the inheritance of life eternal Heb. 1. 14. not only as they are friends with God and clothed with a perfect righteousnesse which they have by justification but as God's own sons and heirs which inheritance being once possessed their adoption which is now but begun shall be full and compleat Rom. 8. 23. for saith the Apostle He hath predestinated us unto the adoption of children 4. Besides those other differences which are betwixt God's adopting of the Elect to be His own Children and one man's adopting of another to be his son and heir this is one Men do adopt children because they have none of their own but God doth not adopt the Elect from any such indigence or want as having a natural Son of His own even Jesus Christ the only begotten of the Father for the Apostle having spoken of the Adoption of the Elect doth presently make mention of
is among you he could not say positively that all of them had faith but faith was among them 6. Saving faith is an excellent fruit of the Gospel preached among a People without which the Word cannot profit Heb. 4. 2. and by which we are united to Christ and have right to all the spiritual blessings purchased by Christ who is the chief object of faith whom it doth apprehend as He is offered in the Promise for Paul doth mention their faith in Jesus Christ as an excellent praise-worthy fruit of the Gospel for which he blesseth God After I heard of your faith in Jesus Christ saith he 7. The grace of love to our neighbour with the duties thereof flowing from love to God in the first place 1 Joh. 4. 12. is an excellent praise-worthy fruit of the Gospel preached among a People especially when the Saints have most of this love as resembling God most And when their love is laid forth upon Saints as they are Saints and for the reality or appearance of God in them and not for other by-respects only or mainly and in a word when it is extended unto all Saints for Paul doth mention their love to the Saints and to all Saints as another excellent praise-worthy fruit of the Gospel for which he blesseth God After I heard of your love unto all the Saints 8. As the graces of faith in Christ and love to the Saints are alwayes conjoyned they being in a manner the two legs of a Christian without any one whereof he cannot walk and the other is but dead and withered I am 2. 17. so faith in its exercise hath the precedency of love faith being the fountain from which the streams of love do flow in so far as faith laying hold upon God's love in Christ inflameth the heart with love to God which love to God consisteth in keeping of His Commandments 1 Joh. 5. 3. and the chief of God's Commands next unto love to Himself is that we love our brother 1 Joh. 4. 21. for the Apostle here as elsewhere Col. 1. 4. 1 Thess. 1. 4. conjoyneth these two graces and giveth faith the precedency After I heard of your faith in Christ Jesus and love to all the Saints From Vers. 16. Learn 1. As the duties both of thanksgiving and prayer ought to be made conscience of by Christians so the practice of these two duties do well together for each of them doth contribute for the help of another in so far as thanksgiving to God for favours received doth notably tend to suppresse that fretting quarrelling impatient humour which often venteth it self against God in our prayers Psal. 77. 7. compared with 10 11. and the exercise of prayer doth elevate the heart somewhat towards God and so in some measure warm the affections with love to God Psal. 25. 1. and thus disposeth much for the duty of thanksgiving for the Apostle maketh conscience of both those duties and that joyntly I cease not to give thanks in my prayers 2. It is not sufficient for Christians once to begin well and break off fair in the practice of those duties but they must continue in them there being always abiding reasons both for thanksgiving and prayer and when there is a lazy falling off from the practice of them for a time it is usually found a task of greater difficulty to begin of new than it was at first for the Apostle saith I cease not to give thanks in my prayers he ceased not to wit so far as his other necessary imployments and duties of his calling did permit for what we do frequently and alwayes when occasion offereth we are said to do it without ceasing 3. The Ministers of Jesus Christ especially ought not to be puffed up with any successe which the Lord is pleased to give unto their labours or sacrifice to their own drag or net Gal. 6. 13. but would ascribe the praise thereof to God who alone maketh His People to profit Isa. 48. 17. for Paul hearing of their faith and love ceased not to give thanks for them to God 4. As it is the duty of one Christian to pray for another and especially of a Minister for his Flock So our prayers for others will avail little except we be daily making conscience of praying to God for our selves for saith Paul I make mention of you in my prayers he had his own ordinary prayers for himself wherein he did remember them 5. As to the occasion of his praying for them see upon Col. 1. 9. doct 1. Vers. 17. That the God of our Lord Jesus Christ the Father of glory may give unto you the Spirit of wisdom and revelation in the knowledge of Him 18. The eyes of your understanding being enlightened THe Apostle in the second place giveth a short sum of his prayer unto God for them And first he describeth God the Father unto whom he prayeth to be the God of our Lord Jesus Christ to wit as Christ is man Psal. 22. 10. as He is our Mediator Psal. 40. 8. and with relation to that Covenant of Redemption betwixt God and Christ as mediator Heb. 2. 13. And the Father of glory so called because He is in His own nature infinitly glorious Psal. 145. 5. the fountain of the whole Godhead and all the divine Attributes in the Son Psal. 2. 7. and holy Ghost Joh. 14. 26. for glory is sometimes taken for the Godhead and divine Attributes Joh. 2. 11. and because He is the first cause of all that glory which is in any of the creatures Psal. 8. 5. And lastly He is the object of all glory to whom all glory is due from the creatures Psal. 19. 1. Secondly he sheweth what he sought in prayer even wisdom or a further encrease of that wisdom and saving knowledge of divine mysteries whereof the Spirit of God is the author mentioned ver 8. together with a clearer insight in Scripture where those mysteries are revealed by the same Spirit Which wisdom he sheweth doth mainly consist in the saving believing and operative knowledge of Him that is of Jesus Christ ver 17. And having more clearly expressed what he meaneth by this Spirit of wisdom even the removing of the natural blindnesse of their understandings and enduing them with a clear discerning in the things of God ver 17 he doth illustrate it further from those ends for the attainment whereof he would have this wisdom bestowed as shall be cleared afterwards Hence Learn 1. The more painfull and laborious that others whether Ministers parents friends or neighbours are for bringing about our salvation and spiritual good we ought to be so much the more excited to painfulnesse and diligence about the same thing our selves else their pains will not only do us no good but also much hurt the Lord usually judicially plaguing the man whom every one would have doing well only himself will not for the Apostle sheweth that he prayed and what he prayed for from God unto them not
in dispensing grace and salvation now in a way diverse from what He did formerly any should suspect that therefore God had altered His purpose he sheweth here all this had come to passe according to His eternal purpose 4. As it is but small comfort unto a Minister that he is intrusted to carry unto others an excellent message and glad tydings of the plot and draught of mans salvation surely grounded upon Gods purpose and infallibly executed by Christ in all its steps except he make application and take a share of those glad tydings unto himself So the way for either Pastor or People to apply the Gospel and all those rich treasures of spiritual blessings contained in it unto themselves is by taking hold upon Christ and pleading a well-grounded interest in Him as theirs for if Christ be ours all things are ours Rom 8. 32. Hence is it that Paul having magnified his Ministery and Message doth make application of those precious things which he was intrusted with unto himself by pleading an interest in Christ as his while he calleth Him Jesus Christ our Lord. Vers. 12. In whom we have boldnesse and accesse with confidence by the faith of Him HE doth magnifie his Office eighthly from three excellent priviledges whereof Believers among them some in a greater some in a lesser measure some at one time some at another did partake by the means of his Ministery as being thereby brought to Christ in whom they enjoyed all these 1. Boldnesse or liberty to speak all their mind freely as the original word doth bear whereby as it is distinguished from the other two is meaned that holy freedom and boldnesse which is in reconciled souls to speak their whole heart to God both in the duty of prayer and thanksgiving and is opposed to misbelief terror of conscience or to whatsoever doth straiten the heart or stop the mouth in discharging these duties 2. Accesse to wit unto God See chap. 2. 18. which is larger than the former as comprehending freedom and liberty of spirit in reconciled souls to exercise all their saving graces in the exercise whereof communion with God doth consist 3. Confidence or a well-grounded perswasion that both our persons and performances are accepted of God All which priviledges he sheweth were enjoyed by them by vertue of their being in Christ of whom he spoke ver 11. and by the exercise of faith relying upon Him Doct. 1. Whatsoever worldly disadvantage may follow upon the preaching of the Gospel unto a People Matth. 10. 34 35. yet those excellent and spiritual priviledges which are conveyed thereby unto them who receive the Gospel may and ought sufficiently commend the Ministery of it unto all for Paul doth here commend his Office from these spiritual fruits which were enjoyed by it as their being in Christ in whom they had boldnesse and accesse with confidence 2. And more particularly liberty and freedom to speak our heart to God in all our concernments and accesse to God or fellowship with Him in the exercise of all our graces all obstructions arising either from the apprehension of Gods terror and our own guiltinesse or from our inability backwardnesse of spirit to good or from those impediments which the devil the world or our own hearts do create and cast in our way being removed Those I say together with confidence and a well-grounded perswasion that both our persons and duties are accepted of by God may and will abundantly serve to commend the Ministery of the Gospel unto those who have found it accompanied with such effects to their own hearts whatever other troubles they may be under for their receiving of it for the Apostle commendeth his Ministery from their enjoying of those priviledges in particular by the means thereof In whom we have boldnesse c. 3. The more a Christian doth find his heart enlarged and his tongue loosed to speak unto God in the duties of prayer and praise he will find the more of accesse unto and of fellowship with God in the exercise of all His saving graces and the more a man be restrained of liberty in those duties he will readily find himself the more restrained from the exercise of faith hope patience humility meeknesse or any other of His saving graces for the Apostle conjoyneth boldnesse or liberty in prayer and praises with accesse or freedom of spirit to approach unto God in the exercise of saving graces In whom we have boldness and access 4. A well-grounded perswasion of our acceptation with God both as to our persons and actions doth serve exceedingly to furnish the heart with boldnesse in prayer and with familiar accesse unto and fellowship with God in so far as a great many of those obstructions which 〈◊〉 boldnesse and accesse do arise from diffidence misbelieving doubts or ignorance whether God accepteth of us or not Rom. 10. 14. for the Apostle speaketh of confidence or of this well-grounded perswasion as having some influence upon the other two while he saith boldnesse and accesse with confidence 5. Those excellent priviledges of boldnesse accesse and confidence are not only purchased and conveyed unto sinners by Christ as was explained in the point of accesse chap. 2. ver 18. doct 2. but also they are enjoyed by none but such as are in Christ and united to Him by a lively and saving faith and all who are not so in Christ are estranged from spirituall liberty and boldnesse in prayer though they be never so much flowing in eloquence and discourse They are estranged also from accesse unto God being banished from His favour and presence Psal. 58. 3. and have no well-grounded confidence that God doth accept either of their persons or actions seing He is well-pleased only in Him Matth. 3. 17. for he saith In whom meaning Christ we have boldnesse and accesse with confidence They were first in Him 6. Faith in Jesus Christ whereby we receive Joh. 1. 12. and rest upon Him for salvation Isa. 50. 10. is one thing and confidence or perswasion of our acceptation with God is another the former being the cause root and fountain of the latter For Paul sheweth that confidence floweth from faith while he saith with confidence by the faith of Him or faith in Him See Gal. 2. 20. 7. As faith in Jesus Christ is that grace which uniteth us to Him So it not only goeth before our boldnesse accesse and confidence but also maketh way for and is the cause of those and therefore the more that faith is keeped in exercise there will be the more of liberty and boldnesse the more of accesse to God and nearnesse and the more of a well-grounded perswasion of our acceptation by God and confidence for he ascribeth their being in Christ their accesse boldnesse and confidence unto faith while he saith by the faith of Him Vers. 13. Wherefore I desire that ye faint not at my tribulations for you which is your glory THe Apostle having now sufficiently magnified
the exercise of meeknesse and long-suffering those only being able to moderate anger and to restrain the inundations of their impetuous passions when stirred and provoked by real injuries who being conscious of their own infirmities do judge but meanly of themselves and therefore not too good to have by the Lords wise and gracious dispensation a suffering lot from the wicked and injurious carriage of others 2 Sam. 16. 10. for he presseth humility in the first place as the foundation of and enterance unto all the rest With all lowlinesse and meeknesse with long-suffering 4. There is an all-nesse or universality which ought to be in the grace of lowlinesse first with respect to the subject it ought to extend it self to the whole man as being seated in the heart Philip. 2. 3 and kything in the outward carriage Luk. 14. 8. Secondly with respect to all objects There must be humility towards God Acts 20. 19. and humility also towards men Philip. 2. 3. and towards all sorts of men not only superiours Levit. 19. 32 but inferiours also Job 31. 13. Thirdly with respect to the grace it self as being without any mixture of the contrary vice so far as is possible Psal. 131. 1 2. and daily growing up towards perfection 2 Corinth 7. 1. Fourthly with respect to all cases so as it be exercised in prosperity Ezek. 16. 49. as well as adversity for saith he with all lowlinesse which note of universality is oft made use of by the Apostle when he would expresse a great measure and degree of any gift or grace See 1 Cor. 1. 5. Philip. 1. -9. Doct. 5. Meeknesse and long-suffering as they differ but little in substance and are commendable graces in themselves so they are notable means and helps to fit men for the duty of mutuall forbearance in order to unity in so far as they do render him who is endued with them gentle affable and easie to be conversed with and do moderate anger which is ready to blow the bellows of contention and to stir up strife Prov. 15. 18. for he exhorteth unto meéknesse and long-suffering in order to forbearance and unity With meeknesse long-suffering forbearing one another endeavouring to keep unity 6. The best of men have their own infirmities mistakes and failings mutually justling and rubbing upon each other whereby they prove often unpleasant and burdensome one to another for this is supposed while they are commanded to forbear one another 7. It is the duty of Christians mutually to tolerate and forbear one another even when there are real grounds of displeasure for hereby a man overcometh himself and his own corrupt nature which thirsteth after revenge Prov. 16. 32. hereby he overcometh and shameth his party who did him wrong 1 Sam. 24. 17. and keepeth Gods way in overcoming of him Rom. 12. 17 21. and hereby a man also in some comfortable measure doth entertain peace with others which otherwise upon every occasion would blow up and evanish for he enjoyneth this mutuall forbearance as a remedy against the clashing of mutuall infirmities and for entertaining of unity and peace forbearing one another endeavouring to keep the unity of the Spirit 8. This duty of forbearance is to be exercised to the person of our brother rather than his faults we are so to bear with his person as to endeavour the bearing down of his sin by admonition 2 Thess. 3. 15. reproof Levit. 19. 17. or correction Prov. 13. 24. as we have otherwise accesse and yet we are so to meddle with his faults as in the mean time we may give due respect to his person not irritating or provoking his corruptions while we intend to cure them for saith he forbearing one another which relateth to persons rather than to faults 9. This duty of forbearance ought to be mutuall and cannot in reason be expected by any from others to themselves who are not ready themselves to repay it unto others seing there is no man who wanteth his own infirmities which call for forbearance Iam. 3. 2. and that every man is obliged to do as he would be done to by others Matth. 7. 12. for saith he forbearing one another 10. Love to our neighbour whereby our heart and inmost affections are inclined and disposed towards him for his good as they ought as it is the great root and fountain of all duties towards others without which they are but counterfeit shadows and not real and sincere 1 Cor. 13. 3. So it doth in a speciall manner dispose and fit us for this duty of mutuall forbearance love covereth a multitude of sins 1 Pet. 4. 8. and maketh us bear with many things in the person loved 1 Cor. 13. 4 7. which otherwise flesh and bloud would not digest 2 Cor. 12. 15. for he holdeth out love as the fountain of all the rest and especially of mutuall forbearance With all lowlinesse forbearing one another in love 11. Whence it followeth that this duty of mutuall forbearance ought to flow from a principle of love and therefore though we forbear from necessity because we dare not do otherwise or from policie untill we get opportunity to right our selves or from respect to our own ease only lest by resenting injuries and miscarriages we create trouble to ourselves or if we tolerate connive at and foster the sins of others under a pretence of forbearing them which is inconsistent with love to them Lev. 19. 17. In all those cases our forbearance is not acceptable service to God nor yet in any case but when it is performed in love and from a principle thereof for the forbearance he enjoyneth is forbearing one another in love Vers. 3. Endeavouring to keep the unity of the Spirit in the bond of peace HE doth now fall upon the main scope of this first part of the Chapter exhorting them by all possible endeavours to keep the union of all the members of the Church being united together by the holy Ghost even in heart and especially in things spiritual all which are implyed in this unity of the spirit and that in order to this unity they would be of a peaceable disposition and deportment to wit so as not to make unnecessary ruptures and breaches upon every difference whereby they should be firmly knit together as the members of one body by its several ligaments and sinnews Doct. 〈◊〉 As there are several sorts of union in the Church and more particularly besides that union which is amongst the members of the invisible Church the bond whereof is the saving graces of Gods Spirit all of them being united to Christ the head by faith Eph. 3. 17. and one to another by love Col. 3. 14. There is an union also of the visible Church and the members thereof amongst themselves and this is twofold the one necessary to the being of a Church and being of a Church-member so that a Church cannot be a Church nor a man a member of the visible Church without it the ty of
of Christs body are by nature lost and gone even dead in sin and children of wrath Eph. 2. 1. -3. So there was no way for their recovery but by Jesus Christ His becoming man and suffering death and uniting Himself being now risen from death unto them as their head that so He may bestow the influences of spirituall life with a right to heaven upon them here and at last take them to Himself in glory hereafter for he sheweth that Christ is become the Churches head that He might be a Saviour of his lost body 6. The dominion and power which husbands have over their wives is not tyrannicall rigid or soveraign but loving gentle warm and amiable and such as the wife may look upon as a mercy to her self as well as a dignity unto her husband for it is compared here unto that sweet and naturall power which the head exerciseth over the body and Christ over His Church who maketh His people willing in the day of His power and it ought to be employed wholly for the good and safety of his wife as Christ is the Saviour of the body Vers. 24. Therefore as the Church is subject unto Christ so let the wives be to their own husbands in every thing THe Apostle secondly repeateth the exhortation as a conclusion from the former argument that wives should subject themselves unto their own husbands and addeth two things 1. The manner of this subjection to wit such as it may resemble the subjection of the Church unto Christ which is to be understood not in all things for wives are not to subject their souls and consciences to their husbands as Believers do to Christ trusting in Him for life and salvation but in some things only to wit so as they may subject themselves willingly chearfully lovingly chastly and dutifully unto their husbands for so doth the Church subject herself unto Christ. He addeth secondly the extent of this subjection and obedience even to all things which is not to be understood of all things absolutly and without exception Acts 5. 29 but all things lawfull godly honest and which are not forbidden in the Word of God even though they crosse the humour of the wives and argue little discretion in the husband who commandeth them Numb 5. 14 15. c. for nothing is excepted here but what is contrary to that subjection which is due to Him who hath commanded this subjection of wives to their husbands as Paul commenteth upon an expression like to this 1 Cor. 15. 27. Doct. 1. As subjection in wives unto their husbands is a most necessary duty So considering the inbred pride arrogance and self-willednesse which is in all the sons and daughters of Adam by nature it is a work of no small difficulty to get wives peswaded to give that hearty chearfull loving and dutifull respect and obedience unto their husbands which both the Law of nature and the written Word of God do require from them for to what purpose else doth he reiterate this exhortation and inforce it by so strong and convincing arguments Therefore as the Church is subject unto Christ so let the wives be unto their own husbands 2. Though there be much unmortified corruption in the Church of true Believers and a law in their members rebelling against the law of their mind Rom. 7. 23. yet God doth look upon them as true and loyall subjects to Christ in so far as with the Spirit and better part according to which God doth reckon with them they serve the Law of God Rom. 7. 25. and do groan after and long for the time when they shall be fully freed from the body of death and throughly subjected unto the will of God Phil. 1. 23. for while he saith as the Church is subject unto Christ it is supponed that the Church is subject unto Him and looked upon by God as such 3. The servants of Christ in pressing duties ought mainly to guard against that extremity which people naturally are most prone to fall into especially seing all the guards which can be used will have sufficient work to keep the heart from breaking over upon that hand for though there be some things excepted from coming under that obedience which wives do owe to their husbands as was cleared in the exposition yet because wives are more inclined to multiplie exceptions in this purpose than to diminish them Therefore he extendeth this obedience expresly to all things leaving them only to gather from the circumstances of the Text and other places of Scripture those few things which are excepted that thereby he may with one word cut off all unscriptural exceptions limitations and restrictions which imperious aspiring spirits impatient of the yoke are ready to bound and straiten this submission and obedience by Let them be subject in every thing saith he Vers. 25. Husbands love your wives even as Christ also loved the Church and gave Himself for it THe Apostle doth now exhort husbands to their duty which he first proponeth summarily under the name of love to their wives whereby the heart and inmost affections of the husband ought to be so inclined and disposed towards his wife as that not only he do wish her good but also endeavour unto his utmost to bring it about which is not to be so understood as if the wife were not bound to love her husband also Tit. 2. 4. But he presseth love upon the husband in particular because he is most ready to fail in this duty of love and to abuse that superiority which God hath given him over his wife by proving rigorous and bitter against her Col. 3. -19. Now this love enjoyned to husbands is not that common Christian love which is extended unto all Christians of both sexes as unto brethren and sisters in Christ Joh. 13. 34. but a speciall and conjugall love which ought to be extended unto none but unto a mans own wife and it includeth cohabitation with his wife and contentation with her love only Prov. 5. 18 19. a patient bearing with her infirmities and frailties 1 Pet. 3. 7. with a fatherly care to defend her 1 Sam. 30. 5 c. to provide for her in all things according to his power which either her necessity or dignity of her rank doth require 1 Tim. 5. 8. lovingly to govern direct and instruct her 1 Cor. 14. 35. yea and to cherish her ver 29. Next he inforceth this duty by two arguments The first whereof is proponed in this verse to wit Christ's example who loved His Church and from love gave Himself for it See upon ver 2. Which example of Christ's love doth not only inforce the duty as an argument but also point forth the right manner of the duty as a pattern In so far as the husbands love ought to resemble Christs to wit in the chastity of His love who loveth none to His Church Joh. 17. 9. the sincerity of His love who loveth the Church not for His but
while he saith Fathers provoke not your children to wrath 2. To provoke or stir up others unto sin maketh us guilty before the Lord even of those sins which others commit being provoked thereunto by us Hos. 6. 9. for Paul forbiddeth and condemneth this as a sin in parents towards their children Fathers provoke not your children to wrath 3. So small command have all men naturally over their passions especially when provoked by reall injuries from others that the strongest of natural bonds cannot keep them in order and at under except they be restrained by grace but they must transgress the bounds even children cannot bear injuries from their very parents without being incited thereby to sinfull anger yea such is the corruption of some children that they can bear lesse at the hands of their parents than of any other else for so much is implied while he saith Fathers provoke not your children to wrath 4. A necessary duty is not to be neglected upon pretence that others may take occasion to sin against the Lord from it and particularly parents are not to withhold seasonable and necessary correction from their children even although their children should be enraged and provoked to wrath by it for notwithstanding he forbiddeth fathers to provoke their children to wrath yet he will not have them upon that pretence neglecting to bring them up in the nurture and admonition of the Lord. 5. As people are most ready to run from the one extream of any sin unto the other from prodigality to sinfull parcimony from rigiditie to too much lenity So the servants of Christ while they are disswading people from the one extremity had need most carefully to guard lest under pretence of eschewing that people do rush upon the other for the Apostle while he forbiddeth too much rigidity in parents he seeth it necessary to guard them against the other extremity of too much indulgence and lenity while he saith bring them up in the nurture and admonition of the Lord. 6. It is the duty of parents not only to provide for the bodies and outward estate of their children but also and mainly to care for their souls endeavouring by all meanes possible to bring them up for sons and daughters to the Lord Almighty for as they are to bring them up or nourish them so also to beat down sin in them by nurture or correction and to make them know Jesus Christ the Lord But bring them up saith he in the nurture and admonition of the Lord. 7. As parents are to correct their children betimes so they ought not herein to satisfiâ— their own rage and passion but to go about it with a composed minde as a piece of service injoyned by God aiming mainly at the amendment of the faulty childe and in order hereto joyning instruction and admonition with correction yea and seeking the blessing of Christ to accompany it for the Apostle will have nurture and admonition joyned together and both of them in the Lord In the nurture and admonition of the Lord. Verse 5. Servants be obedient to them that are your masters according to the flesh with fear and trembling in singleness of your heart as unto Christ HE commeth now in the last place to the duties of masters and servants and first beginneth with servants See the reasons why he insisteth so long on their duty upon Col. 3. 22. Now servants were of two sorts some did serve for hire or as apprentises Mal. 3. 5 Others were bond-slaves to their masters being either taken in war 2 Chron. 28. 10. or bought with money Lev. 25. 44. The Apostle speaketh to both those sorts and first giveth a sum of their duty to wit obedience to their masters according to the flesh by which designation of masters he limiteth their dominion and mastership to the bodies of their servants to things temporall and of the flesh only leaving the soul and conscience to God only who is the alone Lord of conscience Matth. 23. 8. And the obedience here enjoyned to be given by servants unto those as it is largely taken doth consist in a chearfull executing of all their lawfull commands Matth. 8. 9. even though the thing commanded be laborious painfull Luke 17. 7 8 9. and rigid 1 Pet. 2. 18. in a meek and patient bearing of their rebukes Tit. 2. 9. yea and corrections also 1 Pet. 2. 18 20 21. and in with-holding their hands from picking and their tongues from abusing their masters by alledging commissions from them which they have not for their own advantage 2 King 5. 20 c. and in abstaining carefully from all contriving and procuring of their masters prejudice for benefiting themselves or others Luke 16. 1 2 c. Secondly he giveth some properties of this obedience as first it must be with fear and trembling which property consisteth in a sollicitous and earnest care and indefatigable diligence in following their masters affairs to his greatest advantage Gen. 31. 38 39. joyned with reverence flowing from love to their masters person 1 Tim. 6. 1. and with fear of his displeasure Mal. 1. 6 and is contrary to pride and lazinesse See working with fear and trembling taken in this sense Phil. 2. -12. Secondly their obedience must be with singlenesse of heart which is opposed to a double heart hypocrisie and deceit and it implyeth that faithfulnesse which ought to be in servants towards their masters as minding and intending from their very heart the thriving and successe of their affairs in all things and at all times Tit. 2. 10. And thirdly it must be as unto Christ whereby he expresseth the manner motive and rule of their obedience See upon chap. 5. ver 22. Doct. 1. Christian liberty and spirituall freedom from sin Satan and Gods wrath is not inconsistent with civil bondage and subjection Christ and the Gospel teacheth no man to cast off that yoke but how they are to carry themselves as becometh Christians under it for he speaketh to servants as servants enjoyning them civil subjection though they were now converted and partakers of that spirituall liberty purchased by Christ Gal. 3. 28. Servants be obedient to your masters 2. The condition of none is so base or despicable but free grace in God will stoup so low as to take notice of them in it yea and bestow upon them all those precious blessings purchased by Christ that so grace may appear to be grace when it hath compassion on those who are in all respects most unworthy and vile for even some of those servants who for the most part were bond-slaves and as little esteemed of by their masters as their very beasts were converted by the Gospel and are therefore here spoken unto as converts Servants be obedient to your masters 3. Such is the sufficiency of Scripture that there is no rank state nor degree of persons even from the King to the bond-slave to whom it doth not serve as a full and perfect rule to direct them how to
of free-men and masters And that this argument may have the more force with them he appealeth to their own conscience and knowledge for the truth of it if it was not so as he had affirmed Doct. 1. Then and then only may a man reckon himself to do good or a good work acceptable to God when the thing he doth is warranted by Gods will revealed in His Word when he doth it in singlenesse of heart from an inward principle of love and good-will within in the heart and in obedience to Gods command or as service unto Him for the obedience required from servants was to be so qualified ver 5 6 7. and he doth here call it a doing good Whatsoever good thing a man doth 2. Even the basest drudgery of servants being so qualified is a doing of good and cometh within the compasse of good works which the Lord will take notice of as such for it is with an eye to the imployment of servants mainly that he here speaketh Whatsoever good thing a man doth the same shall be receive 3. As it is lawfull to eye the promised reward for our encouragement in the way of duty So it is the mind of God that every one should in the due and right order make particular application unto themselves of such promises as are in Scripture held forth unto all in general for he holdeth forth the promise of a reward which is made unto all who do good in general to be made use of by Christian servants for their encouragement in particular Whatsoever good a man doth the same shall be receive of the Lord. 4. Promises have no influence to excite unto duty except the truth of them be known and believed so that ignorance and misbelief of divine truths are a great cause of abounding profanity and neglect of duty in all ranks for he layeth the weight of their encouragement to duty from this promise upon the knowledge and faith which they had of it knowing that whatsoever good thing any man doth the same shall be receive of the Lord. 5. The Lord in dispensing rewards looketh not to the externall beauty splendour or greatnesse of the work but to the honesty and sincerity of it how mean or inconsiderable soever it be otherwise for the promise of a reward is to the outwardly mean and base works of poor servants if so they be honest and sincere aswell as to the more splendid honourable and expensive works of their rich masters The same shall he receive of the Lord whether he be bond or free Vers. 9. And ye masters do the same things unto them forbearing threatning knowing that your master also is in heaven neither is their respect of persons with him HE doth here in the first place set down the duties of masters towards their servants 1. positively while he enjoyneth them to do the same things which is to be understood not of the duties themselves which are much different from the duties of servants See them briefly summed up upon Col. 4. ver 1. doct 1 2. but of those properties and conditions which are common to the duties of both so that the master is bound to discharge his duty towards his servant in singlenesse of heart as service to Christ in obedience to the will and command of God from his heart with love and good-will even as the servant is bound to minde those qualifications in his duty towards his master Next negatively while he forbiddeth threatning or rather commandeth to relax and moderate threatning as the word doth signifie and so the thing forbidden is excesse in threatning and boasts when they are alway menacing oftentimes for light occasions and sometimes for none And by proportion all fierce and inhumane way of dealing with servants by masters whether in words or deeds is here forbidden also In the second place he inforceth this duty by minding them of that which they did know at least ought to have known even that they also aswell as their servants had a master above them to call them to an accompt to wit God who to make the argument more pungent is described 1. from His magnificent and stately Palace where His glory shineth to wit the Heaven not as if He were only there and nowhere else Jer. 23. 24. but to set forth His absolute dominion 2 Chron. 20. 6. His omniscience Psal. 11. 4. His holinesse Isa. 57. 15. and His omnipotency Psal. 115. 3. so that their sin could not be hid from Him His holy Nature did hate it He had both right and power to punish it 2. From His impartiality and justice in judging so that He respecteth not persons nor faces outward shew and appearance as the word signifieth and therefore by persons is not meaned the substance or personal subsistence of men but their outward state and condition even that which is conspicuous in man and doth commonly make him more or lesse esteemed among men as country state of life riches poverty wisdom learning c. and consequently to respect persons is to wrest judgement from a sinfull respect to the outward state condition of parties and such other things which are wholly extrinsick to the cause in hand which vice the Lord is free of as being the righteous Judge of the world who cannot be byassed by fear love pitty or any other inordinate affection as man is and consequently the outward dignity power or wealth of masters would not make Him spare them if they made not conscience of their duty Hence Learn 1. Though masters are freed from subjection and giving obedience unto their servants yet not from doing duty unto them Neither is there any power among men so absolute no not that of Kings and supream Rulers Rom. 13. 3. -4. -6. but it implyeth an obligation through vertue of Gods Ordinance upon those who are invested with it to make conscience of several duties towards their inferiours and subjects for he saith And ye masters do the same things unto them 2. It concerneth masters in their place as much as servants in theirs not only to go about their duty but also to advert to the manner wherein they do it even that it be done in sincerity cordially chearfully taking God for their party more than men for he saith Ye masters do the same things unto them 3. It is not only lawfull but in some cases necessary for masters sometimes to threaten boast cast down their countenance upon negligent lazy disobedient and chiefly upon profane servants providing they do it moderatly and keep off excesse for the Apostle doth not simply forbid all manner of threatning but only prescribeth a moderation thereof Forbearing or moderating threatning 4. The Servants of Christ in the reproof of sin ought mainly to guard against such evils as those to whom they speak through custom perverse inclination or a deluded mind are most ready to fall into and so ought people set mainly against such sins in themselves and thereby defend the wall
thing hoped for being put for hope as the Apostle explaineth himself 1 Thes. 5. 8. which hope is a grace whereby we patiently expect salvation both temporal Psal. 62. 1. and eternal Titus 1. 2. but chiefly the latter according to the promise apprehended by faith and it answereth the part of the bodily armour called the helmet or head-piece which being the highest piece of all the rest did defend the head and face and was so composed as to make the souldier of dreadfull appearance unto his enemies In like manner this grace of wel-grounded hope doth lift the heart upwards Psal. 16. 9. keepeth the head safe and above water so that the Christian sinketh not 2 Cor. 4. 16. Rom. 5. 3. 4. and bringeth him to so high a pitch of Christian courage as maketh him formidable to his adversary 1 Sam. 17. 45 46. The sixth piece of armour is the written Word of God which answereth that part of the bodily armour called the sword whereby the souldier useth both to defend himself and wound the enemy In like manner the Word of God laid up in the heart and made use of pertinently by the Christian souldier hath somewhat in it to ward off the blow of every tentation Matth. 4. 4 7 10. and maketh Satan retire as one ashamed and wounded Matth. 4. 10 11. and it is here called the sword of the Spirit because the Spirit of God hath revealed this Word 2 Pet. 1. 21 it worketh powerfully upon the spirits of men Heb. 4. 12. and its efficacy in working dependeth on the Spirit 2 Cor. 10. 4. Doct. 1. Though believers have heaven and salvation already in right and by promise Joh. 3. 36 yet the Lord for good and wise reasons seeth it necessary to delay the performance and not to give them present possession upon their right for if there were present possession given there would be no need of this grace of hope wherby the believer doth patiently expect salvation promised and take the helmet of salvation or of the hope of salvation 2 The sincere believer during the time of the not performance of promised salvation may cast his accompt to meet with many sore assaults and sad stroaks from manifold tentations upon all hands for what need of an helmet if there be not appearance of blows and take the helmet of salvation 3. A wel-grounded hope of salvation according to the promise is another necessary piece of the Christians armour without the which he is deprived of one strong motive and encouragement to the work of sanctification in generall 1 Joh. 3. 3. exposed and laid open to several deadly blows and dangerous tentations from Satan and more especially to immoderate grief for the death of near relations 1 Thes. 4. 13. to the evil of covetousness and of placeing our portion and happiness in this life as knowing nothing of a better Psal. 17. 14. with 15. to the evils of fainting discouragement and dispaire arising from delayed performance of what is promised Prov. 13. 12. from hard sufferings and persecutions for the Gospel 2 Cor. 4. 16. with 18. and from the fear of approaching death the king of terrours Prov. 14. 32. for the Apostle commandeth the Christian souldier to arm himself with this grace of hope and take the helmet of salvation 4. Though this saving grace of hope be stronger and weaker in several Christians according as it hath more or less of a mixture of contrary diffidence Rom. 4. 18. and though the meanest degree of hope doth serve for good purpose to defend the Christian in some measure against the forementioned tentations Rom. 5. 5 yet it is the Christian souldier 's duty in order to his better guarding against those deadly blows to aim at no less than a full assurance of hope even such as maketh him no less diffident to obtain salvation promised than if he had it in hand for it seemeth the Apostle expresseth the grace of hope by salvation the object of it to shew their hope should be as much fixed as if they had salvation it self already in possession and take the helmet of salvation 5. The Christian souldier is not alwayes and only to be upon the defending hand nor to think it enough to keep his sinfull evils from prevailing further and growing stronger but he must also endeavour to pursue them weaken them and not to think himself exonered untill he fully subdue them for the Spirit of God injoyneth the Christian souldier to make use not only of defensive armour to guard himself but of offensive also to pursue and kill the enemy of which sort is the sword in bodily wars and the sword of the Spirit 6. Acquaintance with the Lords written Word together with a dexterous usemaking of it is another necessary piece of the Christian his armour without the which he cannot choose but he exposed to several dangerous blows and deadly tentations seing he can neither know sin to be sin Rom. 7. 7. nor the right way of resisting sin or of discharging duty Psal. 119. 9. and bearing afflictions with Christian courage and patience Matth. 5. 39. but by the word besides that the timous calling to mind of a word in Scripture forbidding and threatening such an evil pressing the practice of such a duty and speaking incouragement and comfort to the soul exercised with such a cross is often blessed of God to break the strength of the tentation which inciteth to it Matth. 4. 10 11. to furnish the heart with resolution and strength for duty Psal. 119. 50. and with Christian courage under the cross Psal. 119. 92. for he commandeth the Christian souldier to arm himself with the knowledge of and acquaintance with the Word of God and the sword of the Spirit which is the Word of God 7. As it is the only vertue and power of Gods Spirit which enliveneth the Word and maketh it effectual So it is only the Word of God and no humane inventions or magical charmes with which the Spirit of God doth joyn His power and efficacy to resist and drive away the devil for therefore he calleth the Word the sword of the Spirit and expoundeth it to be no other word but the Word of God Verse 18. Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all saints HEre is a seventh piece of this armour or rather a duty the practizing whereof is injoyned by God as a mean for obtaining all those forementioned pieces of the spiritual armour from Him together with the right use-making of them against the enemy and the Lords successfull blessing thereupon This mean is the duty of prayer whereby we offer up our desires to God Psal 62. 8. for things agreeable to His will 1 Joh. 5. 14. in the name of Christ Joh. 16. 23. with confession of our sins Psal. 32. 5. 6. and thankfull acknowledgement of His mercies Philip. 4. 6. Which duty is injoyned not simply
All which he wisheth from God the Father not excluding but including the Son and holy Ghost See upon Col. 3. 17. doct 3. and from Jesus Christ the Mediator through vertue of whose merit and intercession all saving benefits are conveyed unto the Elect. Doct. 1. Ministers who would have their pains attended with successe towards the Lords people ought to beg that from God by prayer to be wrought in them which by their preaching they endeavour to inculcate on them for peace love and faith are the sum of all which he hath been presently instructing them in and pressing upon them and here he seeketh all from God by prayer Peace be to the brethren 2. A Ministers prayers for obtaining the Lords blessing upon his pains towards his flock should be serious servent insisted upon and often inculcated untill a gracious answer thereof be granted for the Apostle began with this prayer or wish chap. 1. 2. and here he closeth with it Peace be to the brethren 3. Even Believers are not made perfect in grace at the first the Lord doth carry on that work by steps and degrees that somewhat of Him may be seen in every step and therefore as themselves are bound to grow in grace by adding one grace to another 2 Pet. 1. 5 6. and one degree of the same grace to the former 2 Pet. 3. 18. So it is the duty of others to help them on towards growth by their prayers and wishes for those who were already regenerated among the Ephesians had faith love and peace wrought in them at the first and Paul wisheth here a further degree of and growth in those from God to them Peace be to the brethren 4. Though it be the duty of all to live in peace and love yet a truely Christian and peaceable frame of spirit together with love which is not a meer moral vertue but a saving grace flowing from the root of faith is only to be found among true Believers and should be sought-after by such especially coldrifenesse of affection and unpeaceable walking being more unbeseeming them than any others for therefore doth he wish for peace and love to the brethren that is those chiefly who were brethren in Christ and born of God 5. There cannot be a peaceable frame of spirit in any towards others nor yet an harmonious walking with them nor any thing else except sinfull renting and shamelesse striving but where the grace of love is whereby the heart is armed against all irritations arising from the infirmities of others to break the bond of peace Eph. 4. 2 3. for he conjoyneth these two in his wish peace whereof one branch is a peaceable frame of heart and harmonious walking and love Peace be to the brethren and love 6. As the graces of faith and love are different and therefore the one cannot be the form or essence of the other So they are alwayes conjoyned where one is there the other must be also for he speaketh of them as two different graces whereof the one doth necessarily follow upon the other And love with faith 7. See what is already observed from Gal. 1. 3. Philip. 1. 2. Col. 1. -2. upon the persons from whom and through whom those good things are wished and sought even from God the Father and the Lord Jesus Christ. Vers. 24. Grace be with all them that love our Lord Jesus Christ in sincerity Amen HEre the Apostle wisheth for grace that is Gods free favour and love in Christ the fountain and sum of all the former good things wished-for and enlargeth his wish towards all Believers described from this that they love Jesus Christ in sincerity or incorruption as the word signifieth that is not for a time only but constantly not in hypocrisie or shew only but sincerely and really and so closeth up all with his Amen as an evidence both of his affectionate desire and confidence of an answer Doct. 1. Though we may have a more particular eye to some than to others by making mention of them expresly in our prayers because of our charge of them present imployment about them or other near relations towards them yet we ought not to exclude any especially of these who have relation to Christ but are to remember all such at least in generall and seek the same good things from God to them which we wish for others for the Apostle having made expresse mention of the believing Ephesians under the name of Brethren ver 23. doth here extend his charity and prayers towards all who love our Lord Jesus Christ in generall Grace be with all them saith he 2. The more the heart is exercised in spirituall duties especially in prayer it groweth more warm and more enlarged to the exercise of all those saving graces required in that duty and especially to publick-mindednesse and the exercise of charity towards the Saints and of faith in Jesus Christ for Paul continuing his prayers and wish untill this verse getteth his charity enlarged in the exercise of it towards all Christians in generall and his faith strengthened to the owning of Christ as his own Grace be with all that love our Lord. 3. Gods grace or free favour is the sum of all which a man needeth to wish either for himself or others it is virtually all things so that the man that hath it wanteth nothing he hath all good and necessary things in their cause and fountain he doth also possesse all such things in that measure God seeth fitting for him for in this part of his wish which relateth to all lovers of Christ in generall he doth only make expresse mention of grace as virtually comprysing peace love and faith which he wished to the brethren ver 23. Grace be with all them that love our Lord. 4. Love to Jesus Christ is a sure mark of those who have saving interest in the good things purchased by Him and one of those marks which are best known to the person who hath it love to Christ where it is cannot be well hid for Paul designing those who might plead interest in the good things prayed-for describeth them by their love to Christ as being a mark both sure and easily discerned With all them that love our Lord. 5. The Lords Servants ought to endeavour that those who are in a gracious state and have right to the great and good things purchased by Christ may know so much and for that end would furnish them with the knowledge of such marks and evidences as may be most easily discerned where they are and infallibly prove the soul that hath them to be in a state of grace for Paul giveth such a mark of those who had interest in the good things prayed-for even love to Christ that they might know so much of themselves With all them that love our Lord Jesus Christ. 6. It is the duty of Ministers to lay hold on all occasions to recommend this grace of love to Christ by holding forth those many good and excellent things which do accompany it and are made evident to be in the heart by it that so the Lords people may be the more incited to bestow their love and heart upon Him for Paul to stir them up to the love of Christ recommendeth this grace by making it the mark and evidence of the man that hath interest in all the good things wished-for with all them that love our Lord. 7. Though we are bound to pray even for those who are graclesse that God may bestow grace upon them yet the more speaking evidences there be of true grace in any we may be the more encouraged to pray to God for them and with greater confidence to expect a gracious return of our prayers upon them for Pauls wishes to God to which he affixeth an Amen in evidence of his confidence to be heard are put up in behalf of those who do love our Lord Jesus Christ. 8. As there are many who professe love to Christ whose love is and when it is tryed will be found to be but counterfeir unsincere and not reall So the good things promised to those who love the Lord Jesus Christ do not at all belong to any of that sort whatsoever their deluded hearts may sancie to the contrary but to such only who love Him really sincerely and testifie their love into Him by keeping His commandments Joh. 14. 15. and especially by loving those who are His 1 Joh. 4. 20 21. for the Apostle qualifieth that love to Christ which is an evidence of interest in the good things wished-for by sincerity which implyeth there is somelove not sincere That love our Lord Jesus Christ in sincerity 9. The more sincere a man is in the exercise of any grace or practice of any duty he will endure the longer sincerity in good is alwayes attended with perseverance but hypocrisie doth soon faint and wholly sit up at the last Joh. 27. 8 9. with 10. So much is implyed by the word here rendered sincerity as Tit. 2. -7. which also signifieth incorruption That love our Lord Jesus Christ in sincerity Amen FINIS ERRATA Page Line Read 21 22 Ephes. 5. 2. 22 3 dele shall 26 22 Col. 46 37 Philip. 2. 13. 60 12 inheritance 91 5 by the 138 6 and His 202 10 actuated 213 12 over their 233 38 dividing 235 19 Gen. 13. 253 2 subsistence 267 3 its own 268 35 dycing of ibid 36 or dycing 310 5 any other 327 34 nearby 333 16 6. 10. 343 1 wrought by 347 12 doct 3. 356 26 so see 363 10 6. 10. 364 29 Whatever 413 24 1 Joh. 2. 425 30 Mark 10. 432 32 biddeth 456 1 and 463 28 Gal. 6.
A BRIEF EXPOSITION OF THE EPISTLES of Paul TO THE GALATIANS AND EPHESIANS BY JAMES FERGUSSON Minister at Kilwinning Isa. 28. 10. For precept must be upon precept precept upon precept line upon line line upon line here a little and there a little Col. 3. 16. Let the Word of Christ dwell in you richly in all wisdom teaching and admonishing one another c. LONDON Printed for the Company of STATIONERS Anno Dom. 1659. To the Right Honourable and noble Lords Alexander Earl of Eglintoun c. AND Hugh Lord Montgomery his Son And to the Right Honourable noble Lady The Lady Mary Lesley Lady Montgomery RIGHT HONOURABLE IT is decreed in Heaven That we must through much tribulation enter the Kingdom of God Act. 14. -22. God only wise hath so resolved that by means of sanctified trouble the Heirs of glory may be weaned from earth and learn to place their chief contentment and happinesse not upon their enjoyments below which are uncertain empty and perishing but upon things above an inheritance incorruptible undefiled and that fadeth not away reserved in Heaven for them How hard were it to make even those who are born of God long to be dissolved and bid adieu to all their sublunary contentments except the Lord in mercy did place a prick in every one of those roses and make their most promising earthly comforts within a little to prove as streams of brooks that passe away Job 6. 15 And how should this conciliate love to a sad and suffering lot and make the Lord's People who are strangers and pilgrims delight in the way which leadeth to such an home as Heaven is It is indeed our unacquaintance with Scripture and with what the Word of Truth holdeth forth to be the mind of God while He scourgeth every son whom He receiveth which doth occasion so much proud rising of spirit or base dejectedness of mind when the Lord doth not carve us out such a satisfying lot in all things as we would How often do we mistake our way and little lesse than quarrel with God only because He hedgeth us in with thorns of affliction that we cannot find out our lovers and therefore that man is truly blessed whom the Lord doth not only chastise but also instruct out of His Law Ps. 94. 12. and thereby make him understand and hear the voice of the rod and of Him who hath appointed it Mica 6. 9. And herein indeed the Lord doth greatly manifest His marvellous loving kindnesse and in wrath remembreth mercy that He joyneth instruction with correction and doth furnish His afflicted People with abundant means by which they may take up the mind of God for good unto them under His saddest dispensations even that the fruit of affliction is to take away their sin Isa. 27. 9 that He doth punish them seven times more and yet seven times more untill their uncircumcised hearts be humbled and they accept of the punishment of their iniquity Levit. 26. 24 28 41. that though He visit their transgression with the rod and their iniquity with stripes Nevertheless His loving kindnesse will He not utterly take from him Psal. 89. 32 33. and that when they are judged they are chastened of the Lord that they should not be condemned with the world 1 Cor. 11. 32. All this and much more to this purpose hath the Lord made known by His Word and doth daily inculcate and make more and more known by His sent Ministers who according to their Commission do open up and apply the rich treasure of holy Scripture unto the Lords People of their charge And as if all this were not sufficient He hath besides stirred up the spirits of many of His Servants in every age to 〈…〉 mit their Labours upon Scripture unto writing for the more publick use of the Church of God not only in the present but also the succeeding generations As for my self I ingenuously professe that being conscious of mine own weaknesse I did much incline to rest satisfied with expressing my Commission by word only in preaching to and conferring with my Flock and those of my charge But being earnestly requested and in a manner commanded by some Reverend Brethren whom I honour and reverence in the Lord to draw up briefly in writ a plain Analysis a short and sound Exposition of and the chief Observations grounded upon such Scriptures as I had either largely preached upon or more briefly opened-up to the Lords People of my charge I shewed them some of my weak endeavours of that kind to be disposed upon at their pleasure which when they were pleased to publish and to call for more work of the same nature expressing their confidence that what I had already done was acceptable to all that love the Truth and would be edifying to the present and after-ages and being thereunto also encouraged by diverse faithfull and understanding persons I have in obedience to their desires given-out this other Piece to be disposed of by them as they should see good And seing they have advised the publishing of it To whom could I with more confidence and conscience of duty dedicate these my mean labours than to your Honours considering that God hath appointed me to watch for your souls as one who must g 〈…〉 n account and that your Honours have endeavoured for your parts to encourage me to go about all the parts of my Ministery with joy and not with grief My Lords when I called to remembrance how long each of you was detained these years by-past from enjoying the benefit of my publick Ministery by your necessitated abode elsewhere I thought the best way to give you an account and to make you reap some fruit of my labours in your absence was to present these my weak endeavours to your Honours and what you have heard from me upon these Scriptures in publick when you were permitted to be my hearers I hope this little piece shall conduce to bring it to your remembrance and the Lord Himself convey it into your hearts there to remain to make your Honours more and more wise to salvation that in the day of the Lord Jesus ye may be matter of joy and a crown of rejoycing to those who have laboured among you and spoken the Word of God unto you And for you Madam who hath had liberty to be my hearer more frequently and constantly than my noble Lords as I trust your Honour will observe there is a good harmony betwixt that which I taught in the Congregation and which I now publish to the world and that this little piece shall according to your usuall diligence in searching Scripture and in keeping fellowship with God in the practice of all commanded duties be improved by your Honour for your further edification and encouragment to walk worthy of the Lord unto all well-pleasing So when I consider how refreshfull it hath been often unto me to behold your sweet submission under the Lord's hand your truly
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
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
or vexing passions but also desirable lusts 3. There is not any argument more moving or effectually exciting unto the work of mortification with a sincere Christian than that which is taken from his engagement to it by profession and the first beginnings thereof wrought in him already by the Spirit of God for this is the Apostles scope that they would not walk in or fulfill the lusts of the flesh because all of them were engaged by profession to crucifie the flesh and some had actually begun to do so already They that are Christs have crucified the flesh saith he Vers. 25. If we live in the Spirit let us also walk in the Spirit HE inforceth also the remedy prescribed against fleshly lusts ver 16. and cleared ver 22 23. even that they would walk after the Spirit because they who live in the Spirit or are made partakers of that new life of grace in Regeneration Joh. 3. 5 6. according as they all professed themselves to be must of necessity walk in the Spirit by following in their life and conversation the motions and directions of the new-man of grace in the heart The force of which consequence lyeth in this that as the principle of life is within whether flesh or spirit so must the actions fruits and effects flowing from that principle be Doct. 1. The Minister of Jesus Christ is not to bind heavy burdens upon the Lords People without so much as touching them with one of his little fingers himself Mat. 23. 4. but ought to lay the edg of every necessary exhortation unto his own heart with the first and thereby to evidence that as he doth not look on himself as free from the yoke of duty no more than others So he sincerely intendeth by his own practice to hold forth a real copie of that which he presseth upon others 1 Tim. 4. 12. for Paul directeth this exhortation to himself as well as to them If we live in the Spirit let us also walk in the Spirit saith he 2. The Lord's method in bestowing grace upon gracelesse sinners is first to infuse the principles of a new life or gracious habits and powers in the soul and next to actuate these powers making them actually to do those works which are spiritually good Spiritual motion and action presupposeth a principle of a spiritual life as a thing previous unto and different from it for saith he If we live in the Spirit let us also walk in the Spirit 3. To walk in the Spirit or to follow the conduct of God's Spirit and of His gracious work in us is a far other thing than to cast by the rule of the Word and to follow only whatever motions or impressions are set home with any forcible impulse upon our spirits as if those were the motions of the Spirit of God which may haply be motions of our own corrupt flesh or suggestions from Satan 2 Thess. 2. 11. This walking in the Spirit here exhorted unto is walking orderly and by rule even by the rule of God's Word Isa. 8. 20. for so much doth the word in the Original import which signifieth to walk orderly by rule by line by measure as Souldiers do march into the battel Let us walk in the Spirit saith he 4. Though a man cannot passe sentence upon his state before God whether it be good or bad by some moe or fewer particular acts of his life 1 King 8. 46. yet he may and ought to passe sentence upon it according to his way and the ordinary strain of his life and conversation A godlesse conversation argueth a carnal heart destitute of all spiritual life and a pious conversation doth argue a renewed heart and a principle of spiritual life within for so much will the Apostle's reasoning bear If we live in the Spirit let us also walk in the Spirit Vers. 26. Let us not be desirous of vain glory provoking one another envying one another THe Apostle having hitherto prosecuted and inforced the use-making of that first rule given ver 13. for directing them in the right use of Christian liberty returneth now to prosecute the other rule By love serve one another And in this Verse dehorteth them from some vices which do wholly impede this service of love especially from ambition or an itching desire after vain glory estimation and applause which vice is usually attended with other two first provoking of others chiefly inferiors by reproaching and doing of real injuries to them as being nothing in the vain-glorious mans esteem he esteemeth so much of himself Secondly envying of others chiefly superiors and equals in so far as any thing in them doth seem to eclipse that glory and esteem of which the vain-glorious man is so much desirous Doct. 1. Though a man may lawfully carry a due regard unto and have a care of his own good name and estimation among others in its own place Rom. 12. -17. especially that hereby he may be kept in a better capacity to do good unto those with whom he doth converse Mat. 5. 16. Yet desire of applause and approbation from men is sinfull and to be eschewed when we seek after and are satisfied with applause or esteem for those things which are not in us 2 King 10. 16 or which are not worthy of so much esteem as we do seek for Amos 6. 13. or are not praise-worthy at all as not being commended of God Philip. 3. 19. or when we seek after applause from men even for things praise-worthy not in subordination to but equally with or more than the honour of God Mat. 6. 2. or to be approven of Him Joh. 12. 43. for this is the desire of vain glory from which the Apostle dehorteth Let us not be desirous of vain glory saith he 2. How this desire of vain glory impedeth love and peace and how all glory of this kind is but vain or empty glory See Philip. 2. Vers. 3. Doct. 2 3. Doct. 3. This lust and desire of vain glory is so subtil as taking its rise sometimes from those things in us which are good 2 Cor. 12. 7. and so desirable as tending to make others prostrate themselves before the idol of those apprehended or real excellencies in us which we our selves do so much adore that the best of men and those who are endued with excellent graces gifts and priviledges have need to guard and watch lest even they be overtaken with it for therefore as one reason doth Paul include himself in this exhortation Let us not be desirous of vain glory 4. Though it be lawful and praise-worthy to provoke and excite one another to love and good works Heb. 10. 24. chiefly by our good example and forwardnesse in every commanded duty 2 Cor. 9. 2. yet when by doing of real injuries unto others we provoke and excite corruption in them to take some sinfull course for their own ease or redresse 1 Sam. 25. 33 34. we are herein guilty and that not only of
works of that kind So it is lawfull for Christians to have an eye to this reward as a motive whereby to work up their backward hearts unto a willing complyance with expensive duties of that sort providing first it be not looked at as a thing to be merited by their good works Rom. 6. 23. Nor secondly as the only or chief motive 2 Cor. 5. 14. for the Apostle by this similitude doth minde them of the promised reward as an argument exciting them unto beneficence Whatsoever a man soweth that shall be also reap Vers. 8. For he that soweth to his flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting VVHat the Apostle spoke generally concerning that proportion which shall be betwixt a man's future reward and his present work he doth now following the same metaphor of sowing and reaping make it more clear by distinguishing several sorts of sowers seeds grounds and several sorts of harvests answerable to each of those The plain meaning whereof is 1. That carnal and unregenerate men who take no other care but to spend their wit strength time and particularly their means upon the service of their own fleshly lusts such as are reckoned forth chap. 5. 19 20. they shall at last reap no fruit thereby but corruption that is eternal perdition for corruption is here opposed unto eternal life and this they shall reap from the flesh that is their own inbred corruption which with the sinfull effects thereof is the true seed of death and perdition And secondly that renewed and spirituall men who imploy their whole life study and labour and particularly their worldly substance for advancing the works of the Spirit whether in themselves or others such as are reckoned forth chap. 5. 22. and particularly for upholding the Gospel and a painful Ministry they shall receive the reward of eternal life and this from the Spirit that is the grace of God in them which is the true seed of eternity not by way of merit as destruction and corruption follow upon the flesh but from God's mercy and free gift as the Apostle doth in plain and proper terms put the difference Rom. 6. 23. according to which this metaphorick allegory must be expounded and may not be set in opposition to it Doct. 1. The whole world are comprized in one of two ranks they are either sowing to the flesh living in their unregenerate state and in slavery to their lusts whose end shall be perdition or they are sowing to the Spirit truly regenerate and imploying themselves for the advancing of things spiritual whose end shall be eternal life There is no neutral or midstate for Paul distinguisheth all in these two He that soweth to his flesh and he that soweth to the Spirit 2. It may be frequently observed that they who have not an heart to part with any thing of their temporall goods for God and pious uses but plead present poverty necessity and fear of future want when God doth call them to any thing of that kind are notwithstanding most profuse and lavish in spending their means to make provision for the flesh and to uphold the beastly lusts thereof for he that soweth not to the Spirit soweth to his flesh 3. Though carnal men do think their own way the only wisest while they spend their wit and substance for attaining present profit pleasure and preferment and do judge the way of the Godly but meer folly while they imploy their strength and means for things spiritual and such as God's honour is mainly concerned in and are not attended with an income of worldly advantage but rather of losse and detriment yet the end shall prove that those who thought themselves only wise men and gainers have been but meer fools and greatest losers and that those others whom they looked upon as mad-men and bad managers of their worldly affairs have been the greatest gainers and wisest adventurers for he that soweth to his flesh shall reap corruption but he that soweth to the Spirit shall reap life everlasting 4. The state of the wicked after death is a state of corruption wherein though the substance of their soul and body shall not be annihilated but shall be upheld unto all eternity by the mighty power of God in the midst of unutterable torments Mark 9. 44. yet all their glory pleasure and gain wherein they placed their happinesse and for attaining whereof only they spent their time and strength Psal. 49. 11. shall then be consumed 2 Pet. 3. 10. and they themselves made to languish and pine away under the wrath of an highly provoked and then unreconciliable God 2 Thess. 1. 9. for saith he The wicked shall reap corruption meaning their state after death 5. The state of the Godly after death shall be a state of life the life of Grace being then swallowed up and perfected in the life of Glory which consisteth in perfect freedom from sin and misery Eph. 5. 27. in unconceivable joys Psal. 16. 11. and the full enjoying of God 1 Joh. 3. 2. which happy state of theirs shall be eternal they shall never weary nor yet be deprived of it for saith he the Godly shall reap life everlasting 6. Whatever sin a man committeth it is most properly his own work as flowing from the root of his own corrupt flesh but the good which he doth is not so properly his own as Gods in so far as it floweth from the Spirit of God and habits of Grace which were wrought in him by the self-same Spirit Philip. 2. 13. Col. 3. 10. for speaking of the flesh he setteth it forth by the appropriating Pronoun his He that soweth to his flesh but not so while he speaketh of the Spirit He that soweth to The Spirit not to his spirit Vers. 9. And let us not be weary in well doing for in due season we shall reap if we faint not THe Apostle from what he hath presently spoken of the reward of eternal life attending those who sow in the Spirit inferreth the former exhortation propounded ver 6. and enlargeth it by recommending unto them according to the sense given of the former similitude the study of good works and especially of beneficency in the general under the name of well-doing whereby he meaneth not only the outward work but also the doing of it in a right manner Mat. 6. 1. c. and that they would persevere to the end in that study notwithstanding of all contrary discouragements without base and cowardly ceding unto them and inforceth the exhortation by putting it above all question that they shall gather the fruit which God had promised though not presently yet in the due time that is the time which God doth judge most convenient but withall he addeth a condition of reaping in due time required on their part to wit if they continued constant in well-doing even the same unto which he had exhorted them in the former part
And therefore is He called the Spirit of Faith 2 Cor. 4. 13 yet upon the actual exercising of the grace of Faith the Spirit of God doth more fully manifest Himself to be dwelling in Believers by His carrying-on the work of sanctification in them for their greater comfort and further strengthning of their faith for saith he After ye believed ye were sealed with that holy Spirit 3. Whoever have rightly closed with the Gospel and Christ in the Gospel by believing will have the grace of sanctification and holinesse of life following upon their so doing as also sometimes some measure of joy peace and sensible comfort for as I cleared by the seal is meaned those graces And after ye believed ye were sealed saith he 4. Even real Believers have need of confirmation and sealing as being oftimes exercised and tossed with several doubts and scruples both concerning the truth of the Gospel and promise in general Mark 9. 24. and the reality of their own closing with and interest in the Promise Psal. 88. 14. for therefore is it that after those Ephesians had believed they were sealed hereby to evidence the truth of the Gospel and the sincerity of their believing the Gospel After ye believed ye were sealed 5. The Lord hath provided and accordingly doth bestow sufficient means upon Believers whereby all their fore-mentioned doubts may be solved and they abundantly satisfied for besides the writing of the Promise upon their hearts and the outward seals of the Covenant of Grace or Sacraments which are visibly dispensed by Christ's Ministers there is an inward seal to wit the saving Graces of God's Spirit together with growth and increase in those imprinted by the Spirit of God upon the hearts of Believers in order to their confirmation although they sometimes cannot perfectly discern nor exactly take up the draughts and lineaments of it After ye believed ye were sealed 6. The saving graces of God's Spirit wrought in a Believer and exercised by him in all sorts of holy duties and especially growth in grace is a most convincing evidence not only that the Word of the Gospel by which holinesse is wrought is the undoubted Truth of God for this is the witnesse by water spoken of 1 Joh. 5. 8. there being no other thing but the Truth of God able to produce such strange and supernatural effects as those but also it serveth to evidence the reality of the man's interest in the promise and of his right to the heavenly inheritance in whom those saving graces and the fruits of holinesse are seing holinesse of life is the inseparable effect of saving faith and interest in the promise Act. 15. 9. for by the Seal is meaned mainly the graces of sanctification and as was shewn they get that name because as Seals do confirm publick Writs and make them appear to be authentick so the saving and sanctifying graces of the Spirit do confirm to those in whom they are the Truth of the Gospel and the sincerity of their faith in Christ In whom after ye believed ye were sealed 7. Our doubts and scruples whether concerning the truth of the Promise in general or our own particular interest in the Promise ought not in reason make us suspend our believing in Christ and the Promise untill we first be sealed and sanctified and so receive sufficient confirmation but on the contrary we are first to set our Seal to God's Truth by believing and venturing our salvation upon it and then we may expect next to have God setting His Seal upon our heart in order to our confirmation for that is the order here set down In whom after ye believed ye were sealed 8. The sanctifying of our natures and adorning of our hearts with saving graces together with any confirmation in the truth of the Promise or of particular interest in the Promise which Believers receive from these is the work of God's Spirit only for it is ascribed to Him here and with relation thereto He is called the holy Spirit not only because He is essentially holy and very holinesse it self but also the author of sanctification and of all saving graces in Believers Gal. 5. 22. and the Spirit of promise not only because He was promised to be abundantly poured-out upon Believers under the New Testament Act. 2. 16. but also His office is to seal and confirm by His gracious operations the Promises of the Gospel to Believers Rom. 8. 16. Ye were sealed saith he with the holy Spirit From that use for which the holy Spirit with his saving graces was bestowed upon them Learn 1. As the Spirit of God is a person subsisting and not a created gift or grace so this holy Spirit doth not only bestow His gifts and graces upon Believers but also cometh Himself unto them and dwelleth in them In so far as though He be not personally united with them as the divine nature is with the humane in Christ yet He is not only with them in his essence and being as He is present every-where Jer. 23. 24. nor yet in respect of His working by a general providence only as He is present even with wicked men for in Him they live move and have their being Act. 17. 28. but He resideth in them as in his own Temple by his special and saving operations whereby He not only bestoweth upon them the habits of all saving graces at their first conversion Ezek. 36. 25 26. but doth also by his immediate strong and special influence daily preserve those graces in life Joh. 10. 28 29. actuate them Philip. 2. 13. and ordinarily maketh them to grow Hos. 14. 5. for whereas the word Spirit in the former verse is in the neuter genderâ— he repeats it here by a masculine relative which would be better rendred who than which to shew that the Spirit is a person subsisting Which Spirit he saith is given us for an earnest of our inheritance 2. Heaven and glory is the only portion and inheritance of Believers all their enjoyments earthly though never so great being but mean fading in themselves and lyable to spoyling and vastation from others so that this inheritance which is incorruptible fadeth not away and is reserved in the heavens 1 Pet. 1. 4. is only worthy to be looked upon as their inheritance for the Apostle calleth it our inheritance by way of excellency Which is the earnest of our inheritance 3. As the right unto this inheritance is made-over unto Believers upon their resigning themselves to God by faith in way of covenant and paction Isa. 55. 3. So the Lord hath thought it convenient not to give them the possession of it presently upon their right but to delay it for a season that in the mean time they may exercise their hope in longing after it Philip. 1. 23. And God may get glory from the heirs of heaven here upon earth and among earthly men by being the means of salvation unto some Mat. 5. 16. and of conviction and just
glory and therefore desireth them not to faint Vers. 14. For this cause I bow my knees unto the Father of our Lord Jesus Christ 15. Of whom the whole familie in heaven and earth is named THe Apostle doth now follow forth the second part of the Chapter which was begun ver 1. and interrupted by a digression untill this verse for such reason as was given ver 2. And in this part of the Chapter while he giveth a sum of his fervent prayers to God for them that they might persevere and grow in the faith and experimentall knowledge of the Doctrine of Salvation delivered by them he doth not only give an evident testimony of his sincere affection and endeavour after their salvation but also laboureth hereby to beget the like ardency of affection in them and so doth indirectly at least though most pithily by the example of his prayers excite them to persevere and make progresse in the experimentall knowledge of and communion with Jesus Christ. In this prayer there is first a preface in those verses wherein he doth 1. repeat the occasion of his prayer which was mentioned ver 1 and doth relate as I there shew unto the close of chap. 2. even because they were already builded by faith upon Christ. 2. He denominateth his prayer from the outward gesture he used therein bowing of the knee thereby expressing the humble reverent frame of his heart in prayer And 3. he sheweth unto whom he did pray to wit God the Father described first from His relation to Jesus Christ as chap. 1. ver 17 This is the sum of verse 14. Secondly from his relation to His Church as being the Father by Adoption of the whole Church of the truly regenerate whether triumphant in heaven or militant upon earth whether Jew or Gentile which is here called a family and said to have its name from God as being His Familie Children Domesticks of His houshold and that both in name and thing the one whereof is not to be separated from the other seing God bestoweth not empty names and titles upon any Now God is thus described with relation to the purpose in hand for hereby the Apostle breaketh down the arrogance of the Jews who would have had the whole Church denominated from and contained within the Jewish Nation excluding the Gentiles whom therefore Paul doth upon all occasions make equal sharers of an interest in God through Christ with the Jews and thereby sheweth his warrand to pray for perseverance and growth in grace from God even to them From Vers. 14. Learn 1. It is the duty of Christs Ministers as to teach and admonish the People of God committed to their charge 2 Tim. 4. 2. So also to pray to God for them And that not only in publick with them as being the mouth of the People unto God Joel 2. 17. but also in private to the Lord for them seing their own pains cannot profit without the Lord's blessing 1 Cor. 3. 6. which Ministers ought fervently to seek from God by prayer else they have not ground to expect it Ezek. 36. 37. for Paul as he taught these Ephesians so he prayed for them and that not only in publick but also in private as he here sheweth For this cause I bow my knees 2. It is of no small advantage unto the Lords People to have such a Minister as is able to pray and accordingly doth pray pertinently spiritually and fervently with them and for them By whom as by their mouth they may have their severall cases made known unto God more distinctly than can be expressed by many of themselves Joel 2. 17. and they themselves are edified and instructed how to pray with the like affection and fervency 1 Cor. 14. 19. By whose affectionate prayers unto God for them a blessing is drawn down from heaven to make the Word preached effectual in them Iam. 5. -16. and they themselves incited and rouzed up to seek after those good things prayed for unto them hereby also they are comforted and encouraged as knowing their Minister is speaking to God for them when he is absent from them and cannot speak unto them Philip. 1. 4. and when they through some one distemper or other cannot deal with God for themselves at least in any measure satisfactory to themselves Iam. 5. 14 15. for as Paul's exhortation and doctrine was advantagious unto these Ephesians So also were his fervent prayers in order to their being kept from fainting and to their up-stirring to endeavour after those good things which he sought from God unto them and therefore doth he mention his praying for them in this place For this cause I bow my knees 3. From the Apostle's scope in making known unto them what and how he prayed for them See a further note chap. 1. ver 17. doct 1. I bow my knees 4. Our prayers unto God for others especially the prayers of a Minister for his Flock should take their rise not only from their wants afflictions and sinfull infirmities Iam. 5. 14 15. but also from the grace and good things of God already received by them that they may persevere and grow in them and be preserved from abusing them seing the graces of the best are but imperfect 1 Cor. 13. 9. subject to decay Rev. 3. 2 and may be abused 2 Cor. 12. 7. for the Apostle taketh occasion to pray for these Ephesians from the good already received by them even their being builded already upon Christ mentioned chap. 2. ver 22. unto which the words for this cause do relate 5. Though we be not tied by a divine precept or Scripture-example unto any one gesture in prayer seing the Saints have used several gestures according to the present frame of their heart thereby expressed 1 King 8. 22. 2 Sam. 12. 16. Luke 18. 13. 2 Sam. 7. 18. and though God be a Spirit who will be worshipped in spirit and in truth Joh. 4. 24. and careth not for the outward man alone Matth. 15. 7 8. yet seing God craveth service both from the soul and body as having created and redeemed both 1 Cor. 6. 20. and seing an outward reverend gesture of the body in prayer doth not only expresse and natively flow from a reverend frame of spirit within from which the body is acted in other things but also serveth to stir up the affections in prayer as being a man's remembrancer what his heart ought to do if he would not play the grosse hypocrite with God therefore it is a thing needfull and convenient if we be not otherwise restrained Nehem. 2. 4. to use some reverend gesture of the body while we are about the duty of prayer for Paul did kneel in prayer I bow my knees saith he 6. We ought especially in prayer to draw near to God with deep reverence unto and high esteem of the majesty of God being joyned with low and mean thoughts of our selves because of our basenesse and unworthinesse seing God honoureth them
of travellors and warriours upon earth though not for the state of triumphers and possessors in heaven They may attain to be compleat in Christ as not only possessing all things by faith and hope but being indued also with such a measure of the graces of God's Spirit as is requisit to bear them through against and make them gloriously victorious over the chiefest adversaries Col. 1. 11. Such a fulnesse is spoken of Rom. 15. 14. 1 Corinth 1. 5 7. and prayed-for here That ye may be filled 2. All the fulnesse and compleatnesse in grace attainable here is but an emptinesse being compared with that fulnesse in glory which shall be attained hereafter called here the fulnesse of God and is made mention of as the journey's end to be aspired unto and aimed at as a step far beyond any fulnesse which can be attained here for he saith that ye may be filled with or untill all the fulnesse of God where he implieth a twofold fulnesse the former attainable here by which we advance to that other fulnesse in glory which shall be enjoyed herafter 3. The desires and endeavours of Believers after Christ and Grace should not be easily satisfied nor stand at a stay for every attainment but ought to be inlarged and alwayes advancing towards a further measure than any thing already received even to that fulnesse of grace attainable here yea and the outmost measure of grace here is not to be rested upon as fully satisfying nor any thing else untill grace be fully compleated in glory hereafter for the Apostle not being satisfied with what he hath asked already doth here pray that they may be filled even untill all the fulnesse of God and hereby teacheth them to be satisfied with no lesse 4. The state of Believers in heaven shall be most glorious and blessed as being no lesse than first the enjoying of Gods immediate presence by sense not by faith or through the glasse of Ordinances which shall then be laid aside God Himself being all in all 1 Cor. 13. 12. And secondly the enjoying of His presence fully and so far as finit creatures can be capable of that which is infinit 1 Joh. 3. -2. for this is to be filled with the fulnesse of God which shall be attained in heaven Vers. 20. Now unto him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us THe Apostle lastly concludeth his prayers with an heavenly strain of thanksgiving to God whereby he laboureth indirectly at least to perswade them that he would be answered in those great and large petitions which he had put up to God for them seing he himself was so much perswaded of it that he breaketh forth in thanksgiving to God for it even as if all he sought had been already granted And therefore he doth labour to perswade them further by that apposit description which he giveth of God in the first part of this thanksgiving taken from God's infinit power whereby He is able not only to bestow moe things and greater than we can either expresse by seeking them in prayer or comprehend in our thoughts which are oftentimes larger than can be vented by expressions but also to bestow those greater things in a large and abundant measure And because this of God's power absolutely considered had been a weak ground for faith to lean upon seing He is able to do many things which He doth not Matth. 26. 53. therefore he giveth an instance or proof of this infinit power in what He had wrought in Believers already by converting quickening and carrying on the work of grace to some good length in them leaving unto them to gather hence that the same power would be forth-coming and applied unto work for them in time coming as the exigence of their case and state should require Doct. 1. As the duties of prayer and thanksgiving do mutually contribute for the help one of another See chap. 1. ver 16. doct 1. So we cannot ordinarily be fervent in prayer but of necessity our heart will sometimes break forth in thanksgiving to God among hands occasioned partly by those hopes of an answer which sometimes are in the very time of prayer suggested by God Psal. 6. 8. partly from the remembrance of mercies formerly bestowed which are called to mind in prayer as arguments to plead for our present suit Psal. 56. 12 13. and partly from that felt accesse to God enjoyed in prayer Psal. 57. 1 c. with His gracious presence and assistance communicated to the heart chiefly when we are discharging that duty Psal. 138. 3. for Paul having prayed fervently doth find his heart constrained to break forth in a song of praise Now unto him that is able be glory 2. As we ought not only to pray but also study what grounds of hope we may attain for coming speed in prayer So we should have such conceptions of God and expresse them to Himself by way of thanksgiving in prayer as may furnish our hearts with grounds of confidence that we shall be heard in what we seek for Paul in giving thanks to God describeth Him from this that He is able to do exceeding abundantly above all that we ask or think hereby giving them ground to believe that the former great things sought by him should be granted 3. We ought especially to establish our hearts in the faith of Gods omnipotency and power to bestow that which we seek as a main prop for confidence in prayer seing it is above all doubt that God will do whatever He is able for granting our petitions if we seek those things which He hath promised 1 Joh. 5. 14. and therefore usually the doubts of Believers concerning God's good-will to grant are but pretences to cover their shamefull and atheisticall doubting about His power for Paul to ground their confidence in expectation of an answer describeth God from His power whereby He is able to do exceeding abundantly above all that we ask or think 4. As our prayers would be well digested and diligent consideration had of those things we are to seek else our prayers are but lip labour of the grossest sort So our conceptions concerning things lawfull and necessary to be sought in prayer go oftentimes beyond our expressions Eeither we dare not expresse them they are so great Luk. 15. 18 19. or we cannot expresse them they are so many that expression is too narrow a vent or passage for them Rom. 8. -26. for he joyneth thinking or conceiving with asking and speaketh of it as being more capacious and comprehensive than our asking doth reach unto while he saith above all that we ask or think 5. So large is God in His bounty and so mercifull in His way of dealing with His people that He doth far outstripe not only their prayers but also their very conceptions and hopes in so far as when they obtain not all they ask even then they get above
what they ask delay or disappointment being in that case much better for severall reasons than a present grant for saith Paul He is able to do exceeding abundantly above all that we ask or think Now he speaketh not of His absolute power but as it is operative and working in and for Believers as appeareth from the instance given according to the power that worketh in us saith he 6. This superabundant work of Gods mighty power transcending the hopes and apprehensions of the most inlarged hearts is not reserved wholly to be manifested in the glorification of the Elect but is manifested already to every Believer in part in so far as the work of their conversion at the first of carrying on the work of grace in them afterwards of their through-bearing under and delivery from crosses and trials the timous and unexpected trysting of severall comfortable providences with their necessities are so many proofs and instances of Gods working above what they do ask or think for He is able to work so saith he according to the power that worketh in us 7. We ought to look upon the by past instances of Gods gracious and powerfull working in us as so many confirmations of our faith that He will work powerfully in us for the time to come yea and above what He hath already wrought according as our present state shall call for it for he maketh God's working powerfully in them at their conversion an argument to confirm them that God would work exceeding abundantly even to the fulfilling of all his petitions for them the accomplishment of some whereof to wit their being filled with the fulnesse of God was more than any thing already wrought in them according to the working of His mighty power saith he Vers. 21. Unto him be glory in the Church by Christ Jesus throughout all ages world without end Amen NExt there is the thanksgiving it self wherein the Apostle having his own heart doubtlesse duely affected and overcharged with high thoughts of Gods goodnesse mercy power justice and other attributes manifested chiefly in that admirable work of Redemption whereof he hath spoken at length from the beginning of this Epistle and having engaged his heart to set forth the glory and excellency of those praise-worthy attributes both in word and work doth further wish that this duty of glorifying God may and thereby also doth foreprophesie that it shall be gone about by Gods true Church to wit among visible professours members of the Church and chiefly sincere Believers even all such as should find the saving effects of Gods glorious attributes in their own experience and this in all ages and generations so long as the world should stand and to all eternity after time shall be ended and by Jesus Christ in whom all their sacrifices of prayers and praises or of any other performance are accepted of God Doct. 1. The subject matter of a Believers song of praise and glory to God is not only those things which God hath graciously done already but what He is yet to do together with the consideration of His power and goodwill to do them for the Apostle doth here ascribe glory to God even for what He was able to do above what they could ask or think as appeareth from the connexion of the two verses 2. As we ought to make conscience of praise and thanksgiving to God our selves So such is the weight of this duty in it self Psal. 106. 2. and so far short doth the best come in it Neh. 9. -5. so profitable is this duty unto those who do practise it Psal. 147. 1. that we would seriously wish and accordingly endeavour that many others would take a lift of it and joyn with us in this weighty task of giving glory to God for this is a part of Paul's giving glory to God even a wish that the Church may joyn with him in it Unto Him be glory in the Church 3. Though it be the duty of all reasonable creatures to set forth Gods glory yea and all do set it forth one way or other even damned men and devils in a passive way Rom. 9. 17. Yet only those are fit to go about this heavenly duty in a spiritual manner and only such will make conscience of it whom God hath separated from the world unto Himself and upon whom He doth manifest the gracious effects of His praise-worthy attributes for he enjoyneth this duty unto the Church and especially to real Believers in it because the Lord doth make His glorious attributes in their gracious effects manifest only to such Psal. 76. 1 2. Unto Him be glory in the Church 4. Praise and thanksgiving is a duty to be performed not only by Professors and Believers severally and apart but by all of them conjunctly in the assemblies of Gods people as being a part of that publick homage we owe to God Psal. 65. 1. and a 〈…〉 an of mutuall edification Col. 3. 16. for he saith unto Him be glory in the Church 5. Though the duty of thanksgiving and praise be all which God requireth from us for favours bestowed on us Psal. 50. 15. yet we cannot discharge even this duty of our selves and acceptably but by Jesus Christ through whom we have furniture and strength to do Philip. 4. 13. accesse unto God in doing Eph. 2. 18. and acceptation with God when we have done either this or any other duty Eph. 1. -6. for he saith unto Him be glory in the Church by Christ Jesus 6. As God shall never want glory from His Church So there shall alwayes be a Church through all ages to hold up this song of praise and glory to God against which the gates of hell shall not prevail Matth. 16. -18. neither shall the Church ever in any age want matter of praise the saddest times want not their own mercies Ezek. 9. 13 for as this is a wish so it is a prophesie that unto Him shall be glory in the Church through all ages 7. See further from the continuance of this song unto all eternity and from the Apostles Amen whereby he closeth the thanksgiving upon Gal. 1. ver 5. doct 3. and 4. World without end Amen CHAP. IIII. THe Apostle having in the three preceeding Chapters given a short sum of saving doctrine doth now to ver 21. chap. 6. exhort them to suitable practice And first being to presse upon them the practice of such duties as are more general and common to all as they are Christians to chap. 5. ver 22. He doth in the first part of this Chapter exhort them to unity and to make way for his so doing he first premitteth a general exhortation to walk worthy of their vocation ver 1. And next subjoyneth a more particular exhortation unto such graces as have a more special influence upon unity as humility c. ver 2. and so doth fall upon his intended scope which is to presse upon them the study of unity ver 3. Which he inforceth 1.
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
of all the creatures Act. 17. 28 29. yet seing the Apostle is speaking of the union of the Church and of all the members thereof for urging whereof this consideration of one God and Father of all is used as an argument therefore it seemeth He is called God and Father with respect to those and chiefly to real Believers in the Church to whom He is God and Father in a peculiar way He is their God by entering a gracious Covenant with them whereof this is one article that He shall be their God Jer. 31. 33. that is all in Him shall be forthcoming for their good He is their Father also by receiving them into the number and by giving them a right unto all the priviledges of the sons of God Joh. 1. 12. Now though this may be meaned of all the Persons of the blessed Trinity not only the first but also the second and the third being the God and Father of Believers Joh. 20. 28. Act. 5. 3 4. yea all of them being one and the same God 1 Joh. 5. 7. Yet seing the Son and holy Ghost are spoken of before ver 4 5. the first Person is mainly to be understood here who is called one God not secluding the Son and holy Ghost who are one and the same God in essence with the Father but in opposition to idols who are no gods 1 Cor. 8. 6. This argument or bond of unity is next enlarged in a description of this one God 1. From His eminencie and dominion above all His creatures 2. From His presence and powerfull providence whereby he runneth through all the creatures upholding them in their being Heb. 1. 3. directing disposing and governing all of them Dan. 4. 34. and all their actions Psal. 135. 6. Thirdly from His special presence by the gracious operations of His holy Spirit with the truly Regenerate whereby He is said to be in all to point-out the intimacy and nearnesse of His presence in this respect above the former and not simply in all as formerly but in you all meaning the believing Ephesians and such as they were Doct. 1. As our strongest union is to be one in God and our greatest happinesse to have interest in this one God So by making use of Christ as He is held forth in the Doctrine of faith and sealed to us in the Sacrament we may come up to plead interest in God for as he placeth this unity of having one God in the last place because it is most considerable so he doth subjoyn it immediately to what he spake of one Lord one faith one baptism There is one God and Father saith he 2. The unity of the God-head in the Trinity of the Persons ought to be a strong motive to stir us up to unity among our selves seing there is nothing wherein we can resemble God more Joh. 17. 21 22 23. for the Apostle inforceth the study of unity from this that there is one God 3. This motive for keeping unity is so much the stronger and more moving when we consider that this God hath graciously become the common Father of all Believers through Jesus Christ whereby they are all the sons and daughters of one Father 2 Cor. 6. 18. and so a matter full of shame for them to strive and contend among themselves Gen. 13. 8. for he strengthneth this argument for unity from this that this one God is the Father of all to wit of all Believers 4. Whatever be the other differences among Believers and their discouragements arising hence as that some are strong some are weak some rich some poor c. yet this is a priviledge common to all which may counterballance all their other inequality even that they have all equal interest in one God and that this one God is their common Father and therefore will have a fatherly affection Matth. 7. 11. pity Psal. 103. 13. and care of all Matth. 6. 25 c. for saith he there is one God and Father of all 5. It is the duty of Ministers when they are pressing duty to God upon people and of people when they would charge sense of duty to God upon themselves to set forth and be much taken up with Gods excellency and greatnesse this being a singular mean to engage the heart unto high esteem of Him and from esteem to serve and honour Him Mal. 1. 6. for the Apostle pressing upon these Ephesians the duty of unity doth hold Him forth in His glory and greatnesse Who is above all and through all 6. Gods soveraignity and greatnesse doth not mar His low condiscendency to supply the emptinesse and necessities of His creatures for though he be above all in dignity yet He is through all upholding and over-ruling all by His powerfull providence 7. Whatever God is by His common providence unto all His creatures He is all that and much more to His own called people and real Believers for He is through all by His common providence but besides that saith he He is in you all to wit by the presence of His Spirit and speciall grace 8. From all those seven unities joyntly considered and the Apostles scope in all Learn 1. The essential unity of the Church which cannot be broken the Church remaining a true Church and the many things wherein there is of necessity an agreement that way is a strong argument to enforce the study of unity and peace in other things of lesse concernment for the Apostle doth here presse unity by reckoning seven unities wherein they did agree as if he had said what a shame is it for you who are so many wayes one to rent in pieces for those things which comparatively are just nought 2. So near and intimate is that conjunction of true Believers so many strong and indissoluble are these spirituall bonds by which they are knit together among themselves that if they were duely pondered the hearts of those who fear the Lord could not choose but be mutually inlarged and their affections inflamed one to another as to their dearest friends yea the most strict of civil carnall and naturall bonds should not bind so firmly as those Matth. 12. 48 c. for they are one body one spirit have one hope one Lord one faith one baptism and one God And what conjunction or union can be so firm as what is grounded upon all those Vers. 7. But unto every one of us is given grace according to the measure of the gift of Christ. HItherto the Apostle hath inforced the study of unity by an argument taken from those things that are one and the same in the Church and all the true members thereof Now followeth the second argument from those things which are not one in all but diverse almost in every one to wit the diversity of gifts and graces bestowed by God upon the severall members of the Church which diversity also he sheweth doth tend to union because first all those several gifts and their diverse measures do
the full consent of their will and benfall of their affections to think upon and delight in the fulfilling of their lascivious perulant and filthy lusts And thirdly which was the result of all the rest they acted all sort of uncleannesse with a sort of greedinesse and as it were striving who should do most mischief for a prize and reward Doct. 1. Though originall sin hath seazed upon the whole soul understanding will and affections yet the Lord hath keeped so much of the knowledge of Himself and of right and wrong in the understanding of naturall men as they may know in many things when they sin and do evil and so much of conscience as to accuse or excuse according to the nature of the fact Rom. 2. 15. whereupon followeth either grief or joy in their affections for while he saith they were past all feeling and lost all remorse he implieth they once had it before they came to that height 2. Wicked men may arrive to such an height of sin as to have no sense of sin no greif nor check nor challenge from conscience for it for this is to passe feeling which Paul affirmeth of those Gentiles who having past feeling 3. As one degree of sin maketh way for another so in particular hardnesse of heart and obstinacie in sin do eat out the edge of conscience making it wholly senslesse and stupid so that it giveth neither check nor challenge for sin for upon their hardnesse of heart did follow that which is here affirmed Who being past feeling 4. A watching conscience doing its duty is the strongest restraint from sin and where that is not all other restraints will serve for little purpose for upon their having past feeling he saith they gave themselves over to lasciviousnesse 5. When men do give themselves without check and restraint to think upon their sin with delight they cannot choose but fall out in the outward act of that sin though it were never so grosse for upon their giving themselves over to lasciviousnesse they gave themselves also to work all uncleannesse 6. For a man to be given over to lasciviousnesse and to fulfill his beastly lusts without all check or challenge it argueth a great height of impiety and such as speaketh a man ignorant of God judicially hardned in heart and altogether past feeling for he maketh this the result of all the fore-mentioned branches of their wickednesse even that they gave themselves over unto lasciviousnesse to work all wickednesse 7. As upon senslesse stupidity of conscience through frequent resisting of light there followeth an unsatiablenesse in sinning especially in the sin of uncleannesse that the more a man doth sin he is the more eager upon sin and can never have enough of it So when a man cometh to this he is then arrived at the greatest height of sin unto which ever the Heathens destitute of the knowledge of God did attain for this is the highest step of all that through hardnesse of heart being past feeling they did not only simply act uncleannesse but gave themselves to work all uncleannesse with greedinesse Vers. 20. But ye have not so learned Christ HE presseth the former exhortation set down ver 17. from this That the saving knowledge of Christ wherein they were instructed was inconsistent with such a licentious life as those other Gentiles lived in Doct. 1. The anatomizing of that vile monster sin and setting it forth in its blackest colours is not alone sufficient to scare the Lords people from it but such is the interest which sin hath in the best and such is their pronenesse to it that besides there must be other strong arguments made use of to keep them from falling in it for the Apostle having set forth the vilenesse of sin at length seeth it necessary here to super add another argument to inforce the former dehortation But ye have not so learned Christ saith he 2. As the giving of loose reigns to sin is inconsistent with the state of grace and the saving knowledge of Christ So there is no argument more prevalent with a gracious heart to keep them up from profanity and loosnesse than the through inculcating of this truth for among many other arguments Paul maketh choice of this But ye have not so learned Christ. 3. As true Believers must be schollars daily learning somwhat So the sum of all they have to learn and know is Christ He being the end of the Law Rom. 10. 4. and the great subject of the Gospel Col. 1. 27. in whom all the promises are Yea and Amen 2 Cor. 1. 20. for saith he ye have not so learned Christ. 4. There is no remedy or cure of our naturall corruption and of all those other filthy wounds and sores that follow upon it but in Christ Jesus being truely known imbraced and made use of as He is set forth in the Doctrine of the Gospel No moral precepts though inforced by most strong and moving considerations can reach the root of this wofull disease for he opposeth their learning Christ as the alone antidote against that vanity of mind with all its branches and degrees formerly spoken of But ye have not so learned Christ. 5. Accordingly as we are instructed and learned by Christ so we ought to walk and put that knowledge which we have of Him and from Him in practice for his scope is to prove they should not walk so because they had not learned Christ so Vers. 21. If so be that ye have heard him and have been taught by him as the truth is in Jesus HE doth here limit the former reason by showing the knowledge which they had of Christ was inconsistent with such a licentious life only upon this supposall if so by learning Christ preached they had been inwardly taught and instructed by Christ Himself in the truth and as the truth was in him who did not only know the truth but also practised what He knew so that His life was a true copie of that holinesse which is taught in the Gospel Matth. 11. 29. Doct. 1. It is not every sort of learning Christ or of knowledge that may be had of Christ which excludeth profanity and is in consistent with a licentious life Many do in a sort learn Him and know Him who abuse that knowledge they have of Him for making them sin the more securely Rom. 6. 1. even those who turn the grace of God to wantonnesse Jude ver 4. for he sheweth what he spake of that inconsistency which is between learning Christ and the practice of profanity doth not alwayes hold while he addeth this limitation if so be ye have heard him 2. Whatever grounds a Minister hath for charity to judge of all or any of the Lords people committed to his charge as truely gracious yet he ought to expresse that his judgement of them with so much warinesse and caution as ground may be given unto them to enquire in their own condition and search
seat of reason the mind and understanding in all men is by nature infected and polluted by this old man of inbred corruption for otherwise there were no need that we should be renewed in the spirit of our mind 2. It is not sufficient in order to our effectual learning of Christ and being taught by Him that we cease to do evill and labour to mortifie our inbred corruption with the several branches thereof but we must also learn to do well and endeavour to have the whole man adorned with the several graces of Gods Spirit making conscience of all the positive duties of an holy life for the Apostle sheweth their being taught of Christ consisted not only in the putting off the old man but in being renewed in the spirit of their mind and ver 24. in putting on that new man 3. See three doctrines implyed in the notation of the word renewed which signifieth to restore a thing deformed and antiquated to its ancient form and beauty upon Col. 3. vet 10. doct 4 5 6. Doct. 4. Right information of the mind and judgement and the knowledge of truth and duty flowing therefrom are most necessary to be sought after by Christians if so they would lead an holy life An erring mind will of necessity at least in so far make a crooked heart and an irregular hand for Paul sheweth that in particular it is necessary to be renewed in the spirit of the mind Vers. 24. And that ye put on the new man which after God is created in righteousnesse and true holinesse REsteth the third thing which the effectual learning of Christ doth require from and work in those who are so taught even that it be their daily task to put on the new man that is to be more and more endued and adorned with new and spirituall qualities whereby their mind may not only be renewed as was mentioned ver 23. but also their will affections and actions Which renewing work he sheweth is carried-on by Gods creating power after the pattern of His own Image which consisteth in perfect conformity to Gods Law as well in the second Table set forth here by righteousnesse as in the first set forth by true holinesse or holinesse of truth to wit that which is wrought by truth Joh. 17. 17. and is not counterfeit but sincere true and reall which epithet doth also agree to righteousnesse Now those gracious and spiritual qualities are called the new man and said to be put on as new garments See the reasons for both upon Col. 3. ver 9 10. doct 3. Hence Learn 〈◊〉 Where there is saving knowledge wrought in the mind sanctified practice in all the duties of an holy life will follow for unto the renewing of the mind ver 23. is here subjoyned the putting on the new man in righteousnesse and holinesse 2. So dead and indisposed are we by nature to holinesse and grace that no lesse than creating power is required to work it in us It is neither implanted by nature Psal. 51. 5. nor attainable by any industry or pains of ours Rom. 9. 16. but is a work of Gods omnipotency though He make use of means for that end 2 Tim. 4. 2. for he saith this new man is created 3. Only those who are renewed in knowledge and have their souls adorned with gracious and spirituall qualities of righteousnesse and holinesse are like to God and such as are most so are most like unto Him for Paul speaking of being renewed in the mind and of putting on the new man saith that it is after God or as it is more plainly Col. 3. 10. after the Image of God Which after God is created saith he 4. The Image of God consisteth not so much in the natural substance or faculties of the soul or the abilities of it for those are in a wicked man as in spiritual gifts and graces even conformity with God in true knowledge righteousnesse and holinesse for the Apostle speaking of the renovation of the mind by knowledge and putting on the new man in righteousnesse and holinesse saith That this is after God or after His Image 5. This new man of grace created after Gods Image as it consisteth not in things external Rom. 14. 17. but in the inward and substantial graces of Gods Spirit so it comprehendeth all spiritual habits and vertues and the exercise of all those graces in all the duties of universal obedience prescribed in both the Tables of the moral Law for he sheweth this new man consisteth in righteousnesse and holinesse which include a conformity to the Law of God in both its Tables Which is created in righteousnesse and holinesse 6. No performance of any one or of all commanded duties whatsoever is a sufficient proof of a renewed mind or the new creature but when it carrieth alongs with it that necessary ingredient of sincerity and truth which maketh the performer of any duty take God for his party Gen. 17. 1. bring up his heart to every duty Jer. 3. 10. and level at Gods glory as his main scope in all duties 1 Cor. 10. 31. and make conscience not only of one but of every duty Luke 1. 6. for he giveth this epithet of truth and sincerity to that righteousnesse and holinesse wherein this new man of grace created after Gods Image doth consist in righteousnesse and true holinesse or in righteousnesse and holinesse of truth Vers. 25. Wherefore putting away lying speak every man truth with his neighbour for we are members one of another THe Apostle being in the third part of the Chapter to presse upon them the exercise of some particular vertues which do belong to all Christians of whatsoever rank or station equally aswell as those formerly spoken of all of which are injoyned in the second Table of the Commands exhorteth them first from what he spake of putting off the old man and putting on the new to lay aside and mortifie the sin of lying forbidden in the ninth Command whereby a man doth speak what he knoweth or conceiveth to be untruth with an intention and purpose to deceive He exhorteth them also to speak the truth every man with his neighbour that is to speak as they think and to think of what they speak as it really is so that our speech may be conform both to the thing it self and to our conceptions of the thing Which exhortation in both its branches is inforced from this that they were not only members of one body but one of another every member of this mysticall body being bound to contribute all its endeavours as for the good of the whole body in the first place so of every particular member in the next and therefore it had been alike unnaturall and monstrous for them by lying and deceiving to circumveen one another as it were for the eye in the naturall body to deceive the hand or for any one member to contrive and carry on the ruine of another Doct. 1. It is not sufficient for
19. it is imposed upon Adam as a part of the curse in the sweat of his face to eat his bread and here it is enjoyned and commended by the Apostle unto Believers as an effectuall remedy against the evil of stealing but rather let him labour working with his hands 5. No necessity or want whatsoever can warrand a man to imploy himself in any calling which is not lawful and honest or tendeth only to gratifie mens lusts of pride vanity prodigality and uncleanness this calling ought to be such as he may therein serve God with a good conscience Col. 3. 23. and promove the good either of the Church familie or common wealth Gal. 5. 13 for to prevent stealing he doth astrict them in their choise only to good and lawfull callings while he saith Let him labour working with his hands the thing which is good 6. The Lords ordinary way is to blesse a mans conscientious diligence in his lawfull calling with such a measure of successe as he may have whereby to sustain himself and to be helpfull unto others except the Lord see it otherwise fitting for the mans triall and the exercise of his faith patience and other graces 2 Cor. 8. 2. for the end of labouring in a lawfull calling here proponed is for the most part attained else it had been no encouragment even that he may have to give to him that needeth 7. As it is the duty of all whom God hath blessed with any measure of worldly substance to bestow some part of it for the help of others So we ought in the exercise of our callings as we would expect the Lords blessing upon it to intend not only the enriching of our selves and ours but also that we may have whereby to do good unto others for he sheweth they were to aime at this end while they wrought with their hands that they might have to give to him that needeth 8. As not only the rich but even the poor labourer who hardly getteth his livelyhood with the work of his hands is bound to give his mite for the help of the indigent So we ought to give alms of that which is our own lawfully purchased and not of the gain of oppression or hire of an harlot Deut. 23. 18. for saith he Let him work that which is good that he may have to give to him that needeth 9. As the Lord seeth it fitting to keep alwayes some among His People poor and indigent even objects of charity for the exercise of their faith and patience and for the trial of the charity and compassion of others Deut. 15. 11. So those only are to be relieved by our charity who are needy indigent and cannot relieve themselves but not such as being able to work in a lawfull calling do rather choose a life of ease and idlenesse and to live upon the charity of others for he saith that he may have to give to him that needeth Vers. 29. Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister grace unto the hearers HEre is a fourth exhortation wherein he giveth direction for the right ordering of the tongue and first he forbiddeth them to utter corrupt or unsavory and putrified communication or speech whereby is meaned all discourse not tending to the glory of God and edification of our neighbour as appeareth from the latter part of the verse where edifying conference is opposed to this corrupt communication but mainly all obscene scurril ranting and arrogant discourse is here intended even such as argueth a rotten and unrenewed heart Matth. 12. 35. and proveth not only noisom and unsavory to honest ears but also contagious and infecting to ordinary hearers 1 Cor. 15. 33. even as a stinking breath unto which he seemeth here to allude argueth rotten lungs doth prove unsavoury yea and if the party be taken with any contagious disease dangerous also unto those who stand by lest they be infected by it Next he enjoyneth the contrary duty that their discourse and communication should be good and usefull for the edification of hearers even such as may minister grace unto them that is which may be a mean blessed of God for begetting or carrying on the work of grace in them and for that end may be so proponed as it should prove most taking gracious and acceptable unto them See upon Col. 3. -16. and 4. 6. Doct. 1. It is the duty of renewed Christians as to watch over the heart and hand so in a special way to guard against the sins of the tongue seing they must make an accompt to God even for words Matth. 12. 36. and their sinfully vain frothy and rotten discourse doth argue such a heart from the abundance whereof the mouth doth speak Matth. 12. 34. yea and maketh the heart more perverse and wicked while the corruption which is in it doth strengthen it self by getting vent 2 Tim. 3. 13. and proveth also contagious to the hearers 1 Cor. 15. 33. for the Apostle having disswaded them from the sins of the heart and hand doth now disswade them from the sins of the tongue Let no corrupt communication proceed out of your mouth 2. As our corrupt hearts which in the best are but renewed in part are very ready to hatch impure vain and unprofitable corruptions and to presse the venting of those by the tongue in vain and corrupt communication So it is the renewed mans duty and ought to be his care to keep a watch at the door of his lips Psal. 141. 3. that though he cannot get his heart keeped from framing such conceptions yet at least he may preserve his tongue from venting of them seing our corrupt conceptions do not only prove more dishonourable to God when they are vented in expressions but also in that case they prove offensive and hurtfull unto others 1 Cor. 15. 33. for the Apostle supposing that such impure stuffe would somtimes breed in the heart and seek a passage he commandeth Let no corrupt communication proceed out of your mouth 3. As there is no sin which wanteth a remedy So the most proper remedy of every sin is not only to set against the sin it self but also to set about the practice of the contrary vertue for Paul prescribeth this remedy as against the sins fore-mentioned so against this Let no corrupt communication proceed out of your mouth but that which is good saith he 4. It is not sufficient to retrain our tongue from speaking evil keeping alwayes silence but seing our tongue is our glory Psal. 57. 8. and given unto us not only for the use of rafting carrying down to the throat our meat and drink but also to expresse the conceptions of our heart to the glory of God and edification of our neighbour therefore we must also exercise our tongue in speaking what is good for so doth the Apostle command Let no corrupt communication proceed out of your mouth but
ye kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven you HEre is the sixth precept enjoyning the exercise of some vertues which are opposite unto and remedies against those vices presently mentioned The first whereof is mutuall kindnesse a vertue whereby from a sweet and loving disposition of heart towards all Rom. 12. 10. we labour to be affable easie to be entreated for the good of others Iam. 3. 17 and of a sweet and amiable carriage towards those with whom we converse Rom. 12. 18. and it is opposite both to pride of spirit evidenced in a lofty carriage Psal. 10. 2. 5. and to morosity or uncivil austerity 2 Sam. 25. 17. The second is tender-heartednesse commiseration or mercy whereby we are most inwardly and in the very bowels as the word signifieth touched and affected with compassion towards the miseries and infirmities of others so far would he have them from thirsting after revenge And thirdly he recommendeth unto them to give evidence of their kindnesse and tender-heartednesse in an hearty free and pleasant pardoning of mutuall wrongs as the word signifieth And lastly he inforceth this dutie of mutuall forgivenesse from Gods example in forgiving us all our offences for Christs sake Concerning which duty of forgiving and pardoning one another here enjoyned know first that as to the wrong to be forgiven in so far as it is alwayes an offence against God and sometimes against the publick laws of the land we have not power to forgive it Isa. 43. 25. nor to meddle with it further than by prayer to God Iam. 5. 14 15. and in some cases by intercession with the Magistrate but in so far only as it is a wrong done to us we are to forgive it Know secondly that this forgivenesse implyeth a removall of all inward grudge and endeavour after private revenge Lev. 19. 18. together with a readinesse to do all duties of love and kindnesse to him who hath done the wrong as God doth minister occasion and ability Exod. 23. 4 5. Which yet thirdly doth not bind us up from having recourse to the Magistrate for attaining restauration to our right and reparation of our wrongs providing we go not to law for trifles 1 Cor. 6. 7. nor yet before all amicable means be privately essayed for taking away the occasion of strife 1 Cor. 6. 5. See further upon Col. 3. ver 13. doct 3. Hence Learn 1. The exercise of kindnesse in a sweet and amicable carriage is a singular remedy against sinfull anger and all its branches in so far as thereby we not only give no occasion of anger unto others but also do give place unto wrath Rom. 12. 19. whereby it slayeth it self and we do overcome evil with good for as a remedy against all the branches of sinfull anger formerly mentioned he enjoyneth And be ye kind one to another 2. The exercise of mercy and tender-heartednesse is another soveraign remedy against sinfull anger and all its branches in so far as thereby we are inabled to look upon the fooleries infirmities yea and other greater injuries done by our neighbour with pity and compassion which otherwise would provoke our anger and passion for he enjoyneth this as another remedy against all the branches of sinfull anger Be ye tender-hearted 3. Then and not while then may a man conclude that wrath and anger are sufficiently mortified when he is not only in a readinesse to discharge all duties of kindnesse and love to the party who hath injured him but doth also look upon him for so doing as one who is an object of compassion and pity rather than of passion and anger for in stead of bitternesse wrath anger and malice against those who had injured them he injoyneth And be ye kind one to another and tender-hearted 4. The exercise of kindnesse and tender-heartednesse ought and will go together where there is a suitable object for both to work upon so that kindnesse will not be broken off because of the miseries and infirmities of those to whom we owe kindnesse but rather heightened and helped by an addition of tender-heartednesse and bowels of compassion for he commandeth not only be ye kind one to another which respecteth our neighbour under either state whether of prosperity or adversity but also be tender-hearted which respecteth him under misery 5. Those graces of kindnesse and mercy are to be exercised especially in the case of wrongs and injuries yea the reality of those graces are best tried not by our exercising them to such as do us no hurt but in bearing with and pardoning of those who have given just cause of provocation by real injuries for the Apostle will have kindnesse and tender-heartednesse exercised in forgiving one another which supponeth a wrong done 6. Even those who have gotten a heart from God to forgive wrongs done to themselves by others are not so free of infirmities but they will be sometimes doing reall injuries unto others and therfore stand in need of forgivenesse themselves for so much is implyed while he calleth for mutual performance of this duty even forgiving one another 7. Only those whom God hath forgiven for Christs sake can freely pleasantly and from the fountain of true love in the heart forgive those wrongs which are done to them by others and the more a man hath attained to know that God hath pardoned himself he will be the more inclinable to shew forgivenesse unto others for he maketh their forgiving of others a consequence of Gods forgiving them And therefore when the Scripture commandeth us to forgive that we may be forgiven Mark 11. 25. it doth not mean that our forgiving others doth go before Gods pardoning of us but is an immediate effect of it or at the most an antecedent to our sensible perceiving of it Forgiving one another even as God for Christs sake hath forgiven you 8. That Gods practice in forgiving us is an effectuall argument for exciting us to forgive and pardon one another see upon Col. 3. 13. doct 7. 9. The example of God in forgiving us is not only an argument exciting us to forgive one another but also a pattern which we are to resemble in the manner of our forgivenesse not that our forgivenesse can match His in equality or perfection but in similitude and likenesse which consisteth chiefly in this that we forgive sincerely not hypocritically freely and not unwillingly fully and not by halfes irrevocably and not for a time only as He doth Matth. 18. 35. Mica 7. 18. Col. 2. 13. Jer. 31. 34 for he saith Forgiving one another even as God hath forgiven you 10. Though God hath freely forgiven us yet He hath seen to the satisfaction of His provoked justice for the wrong done antecedently to His forgiving of us which satisfaction is not exacted of us but of Christ who was made sin for us 2 Cor. 5. 21. And therefore though we are to imitate God in remitting the private injury
was as not to question far lesse deny but confidently avow what he now by grace is and that because not only the joynt consideration of both maketh them shine forth more clearly in their own colours but also our fixing our eye upon the former without avowing the latter doth breed discouragement unthankfulnesse and in progresse of time heartlesse dispare of an outgate from the wofull state wherein we apprehend our selves yet to be for the Apostle representeth to their view both those joyntly Ye were sometimes darknesse but now ye are light 3. Believers can never attain to read the happinesse of their present state through grace so long as they fix their eye only upon what they are in themselves nor yet untill they consider what they are in Christ and by vertue of that fulnesse of perfections in Him which not only floweth forth to them in the streams according to their measure Joh. 1. 16. but also is imputed to them in the fountain 1 Cor. 5. 21. and therefore may be looked upon by them as their own for although he calleth them darknesse absolutely and in themselves yet they are light not in themselves but in the Lord Christ. 4. Our former darknesse of ignorance and profanity wherein we have for a long time lived is so far from being an argument to make us continue in our former wofull course that on the contrary we ought from the consideration thereof be incited to take up our selves and live more tenderly for the time to come seing the time past of our life may suffice usto have walked in a godlesse course 1 Pet. 4. 3. for Paul maketh this an argument why they should not any longer partake with obstinate sinners in their godlesse course for saith he ye were sometimes darknesse 5. Neither long continuance in sin already even to wearinesse nor yet any conviction of the shame and dammage which do attend it are sufficient to make a man abandon and quit it throughly except there be a gracious change wrought in him chiefly as to his inward state from that which he sometimes was for he mentioneth this gracious change of their inward state as that wherein the strength of the present argument doth ly whereby he would disswade them from being partakers with them for ye were sometimes darknesse but now are ye light in the Lord. 6. As all spirituall priviledges in generall are bestowed upon us that we may improve them both for our comfort and also for enabling and inciting to duty So the more we enjoy of light whether external light in preaching of the Word or the internal light of knowledge in the mind we ought to improve it the more by walking according to that light else our condemnation shall be greater Joh. 3. 18. for from their priviledge of being light in the Lord he inferreth walk as children of light Vers. 9. For the fruit of the Spirit is in all goodnesse and righteousnesse and truth THe Apostle in way of parenthesis doth give a reason of the former consequence or why their being now light in the Lord did bind them to walk as children of light and consequently not to partake with obstinate sinners in their sin and withall sheweth wherein that walking doth consist The reason is taken from the new creature and habits of grace in the heart called here the Spirit as Rom. 7. 25. Gal. 5. 22. and are the same with the light of grace by the Spirit of God spoken of ver 8. Now he sheweth the fruit of this light or of those gracious habits consisteth in the exercise of all Christian vertues which are here summed up in three 1. Goodnesse whereby we are inclined to communicate what good is in us for the advantage of our neighbour both in his spirituall 1 Pet. 4. 10. and bodily Gal. 6. 10. estate 2. Righteousnesse whereby we deal righteously in all our transactions with others And 3. Truth whereby we carry our selves sincerely being free from error hypocrisie or dissimulation whether towards God or men So the force of the argument cometh to this Such a walking as he did enjoyn was the native fruit and result of their being made light in the Lord by the Spirit of God and therefore they were obliged to it Doct. 1. It is the duty of Christs Ministers not only to presse upon the Lords people the practice of holinesse in generall but also to condescend upon and accordingly to presse the exercise of those particular vertues both to God and men wherein holinesse doth consist otherwise people will readily place most of holinesse in those things wherein it consisteth least Matth. 23. 23. for Paul having exhorted them to walk as children of the light doth here shew wherein that walking doth consist even in all goodnesse and righteousnesse and truth 2. None can walk as a childe of light or practise those duties wherein such a walk consisteth in a way acceptable to God but he who is a childe of light truely regenerate and acteth from a principle of grace in the heart Whatever floweth from an unrenewed heart how specious soever is but a shadow and imperfect imitation of the childe of light in this christian walk as an ape would imitate a man or a violent motion doth resemble that which is natural and floweth from an inward principle for he sheweth the exercise of goodnesse righteousnesse and truth wherein our walking as a childe of light consisteth is the fruit of the Spirit or of the root of grace in the heart wrought by the Spirit of God For the fruit of the Spirit is in all goodness c. 3. As it concerneth Christians to walk suitably unto their state and priviledges So they would seriously consider in order to their walking thus that holinesse of life is the native fruit and result of their being in a gracious state or of the work of grace in the heart and therefore that they are not only obliged to lead an holy life in way of duty and gratitude but a necessity also doth ly upon them to it if so they be renewed and as they would not evidence themselves to be yet in their unrenewed state for having exhorted them to walk as children of light or suitably to the state of grace he inforceth the exhortation by shewing that such a walking is the native fruit and necessary result of being in such a state For the fruit of the Spirit is in all goodnesse c. 4. A facility and easinesse to communicate what is in us for our neighbours good and advantage doth well consist with the exercise of righteousnesse whereby we give every man his due and do require of him what is our due from him for he conjoyneth the exercise of those two while he saith the fruit of the Spirit is in all goodnesse and righteousnesse 5. As the grace of sincerity and freedom from dissimulation and hypocrisie is a necessary ingredient in the exercise of all other vertues So our walking answerably unto
speaketh here of a further discovery and manifestation of it by the light of reproof which was usefull and necessary All things that are reproved are made manifest 3. The Lord doth sometimes blesse not only publick preaching but also the word of reproof in the mouth of private Christians and the example of their holy life for making godlesse sinners take occasion thence to reflect upon themselves and therein as in a glasse to see the filthy vilenesse of their beloved sins and to judge themselves for them for he saith All things that are reproved are made manifest by the light to wit the light of verball or reall reproof held forth even by private Christians for he doth not speak here to Ministers only 4. The probable good which God may bring about to the party reproved by the means of our reproof should have more of weight to incite us towards the making conscience of this duty than the feared inconvenience to our selves arising from the parties displeasure should have to scare us from it for Paul will have us to set upon this dutie because of our neighbour's good which probably will be brought about by it reprove them saith he For all things that are reproved are made manifest by the light 5. As there is no duty of the successe whereof we use to be more diffident than that of reproving the sins of others So there is not any duty the successe whereof we have better ground to be perswaded of even than of this that discovery of sin to the sinners conscience either to his conversion or further obduration shall follow upon a timeous and well-guided reproof for he proveth that this effect shall follow upon reproof as natively as the discovery of things dark and hid doth follow upon light for that is light saith he which discovereth all things Vers. 14. Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light HEre is a second argument to enforce the duty of reproving those unfruitfull works of darknesse which also confirmeth the former to wit that by reproving them they should be made manifest The argument is taken from Gods own example who in His Word doth reprove the world of sin and thereby conveyeth the light of Jesus Christ unto them as the Apostle proveth by shewing what is Gods great work and design through His whole Word whereof this verse is a short sum though it seemeth more particularly to relate unto Isa. 60. ver 1. 2. from which this place is thought to be cited with some variation in the words but none in the purpose Which design is threefold The first branch whereof is here implyed even to convince all unrenewed men especially how wofull and dangerous their present case is and that it is a spirituall sleep and death 1. A sleep because the carnall man hath all his spirituall senses bound up Isa. 43. 8. having no spirituall fellowship with those who live a new life Ephes. 4. 18. doth dream and fancy that he seeth heareth and converseth with them Rev. 3. 17. which he will after find to be but a meer fancy when his conscience doth rouze him up Rom. 7. 9. neither hath he power over himself but is exposed as a prey to Satan or any who mindeth his spirituall hurt 2 Tim. 2. 26. for such is the case of those naturally who are in a naturall sleep And secondly a death because the naturall man hath not only his senses bound up as in a sleep but there is no spirituall power or faculty remaining in him to do any thing which is truly good Rom. 8. 7. as a dead man hath no principle of life or vitall action The second branch of this great design is here expressed which is to point out unto all such what is their duty in that case even to awake and rise from the dead that is in a word to turn to God to break off their sins by repentance and to set about all the duties of holinesse flowing from the principle of a new life Which duty is here and elsewhere enjoyned by God unto dead sinners not that it is in their power Jer. 13. 23. but because it is their duty so to do yea and such a duty as must be gone about otherwise they cannot be saved Luk. 13. 3. and because by such exhortations and commands as by an outward mean the Spirit of God doth effectually work that in them which He requireth from them Rom. 10. 17. The third branch of this great design is to encourage them unto this duty from the promise of a greater measure of the light of knowledge holinesse and comfort here all which are comprehended under the name of light See upon ver 8. and of glory hereafter called also light Col. 1. 12. to be given unto them by Christ upon their so doing Doct. 1. The pains which God doth take upon godlesse sinners yet in nature to awake them from the sleep of sin and to draw them unto Christ is a strong argument binding us to commiserate the case of such and from pity towards them to endeavour in our stations to bring them out of that wofull state wherein they are Our obligation to help them is greater than His besides that we are bound to work with God and to further His design for he inforceth upon them the duty of reproving those godlesse Atheists in order to their conviction and amendment from Gods example who doth the like Wherefore he saith Awake thou that sleepest 2. That God hath appointed reproof of sin to be the ordinary mean of awakning dead sinners and of bringing them to Christ and that He maketh use of this mean Himself all alongs His Word in order to this end should encourage us as we have accesse in our stations to make use of that mean towards those with whom we converse as knowing God may and when He pleaseth will blesse the mean appointed by Himself whatever unliklyhood there be otherwise of successe for he exciteth them to practise this duty from this that God maketh use of reproof as the ordinary mean of bringing souls to Christ Wherefore he saith Awake thou that sleepest 3. Scripture doth not consist so much in the formall words as in the sense and meaning of those words and therefore though we cannot keep in memory the very formall words of Scripture yet if we remember the sum of the purpose contained in those words we may make use of it as of the Word of God whether for confirmation of truth refutation of errour exhortation to duty or reproof of sin and vice 2 Tim. 3. 16. for the Apostle being to presse this duty of reproving upon them from Scripture doth not cite the very formall words of Scripture but giveth the generall drift of all Scripture in few words or the sense and meaning of one particular Scripture to wit of Isa. 60. 1 2. from which this verse seemeth to be cited Wherefore he saith Awake
7. It maketh a man forget his former miseries Job 11. 16. it enlargeth his heart louseth his tongue and maketh him eloquent in setting forth the Lords praises Luk. 1. 67. 68. for he recommendeth unto them to be filled with the spirit as a remedy against their filling themselves with wine and calleth the one a filling or ebriety and drunkennesse to wit in a spiritual sense as well as the other in a bodily sense because of the likenesse of effects betwixt them Vers. 19. Speaking to your selves in Psalms and Hymnes and spirituall songs singing and making melody in your heart to the Lord. THis last precept is illustrated and the duty enjoyned thereby recommended from two things wherein this fill of the spirit and of spirituall joy flowing from it should and will vent it self which he proponeth also in way of precept His scope wherein mainly is to teach them and us in them how we ought to carry our selves in our times of mirth and gladnesse The first of those two things is in this verse to wit melodious and artificiall singing of praises unto God where he expresseth first the act of singing in three words speaking singing and making melody By all which is meaned an intelligible artificiall and melodious tuning of the voice together with an answerable orderly motion of the understanding and affections within going along with the matter which is sung Secondly An inferiour and subordinate end to be aimed at in singing even our mutuall edification while he saith Speaking to your selves or one to another for it is the same word which is chap. 4. 32. and Col. 3. 16. Thirdly He expresseth the matter to be sung in three words the very titles which are given to David's Psalms and other scriptural Songs and though there be some difference among Interpreters about the kind of Songs which are expressed by every one of those in particular yet the most received and probable opinion is that by Psalms are meaned all holy Songs in generall of whatsoever argument whether they contain prayers praises complaints deprecations prophesie history or a purpose mixt of all those and by Hymnes are meaned speciall songs of praise to God and by songs a certain kind of Hymnes expressing the praises of God for some of His noble acts great and wonderfull beyond others And those Songs he calleth spirituall which epithet is to be extended to the Psalms and Hymnes also as being framed by the Spirit of God containing spirituall and heavenly purpose and requiring the assistance of God's Spirit and a spiritual frame of heart for singing them aright and this in opposition to the obscene filthy and fleshly songs of carnall men and drunkards And fourthly he sheweth the chief thing to be made use of and employed as an instrument in singing to wit not so much the lips tongue and outward voice though those be also necessary in singing Act. 16. 25. as the heart which then is made use of in singing when our heart goeth along with the voice so as we understand 1 Cor. 14. 15. and be intent upon the purpose Psal. 57. 7. and our affections be stirred and suitably affected with it Psal. 98. 4. And lastly he sheweth the great end to which all our songs ought to be directed even to the Lord the glorifying and praising of Him being not only the remote scope of singing as it is of all other ordinances and ought to be of all our actions 1 Cor. 10. 31. but its proper and immediate scope so that the heart in singing ought to be actually taken up with the thoughts of praise of God arising from the consideration of the purpose which we sing Besides what I have already observed upon a parallel place Col. 3. -16. Learn hence 1. The duty of singing Psalms and spirituall Songs is not astricted and limited to only one in the Congregation or to some certain orders of men the rest being silent but is enjoyned to all the Lords people even all the members of the Church for Paul maketh the command to sing of equal extent with that other of being filled with the spirit ver 18. Speaking to your selves in Psalms and Hymnes c. saith he 2. That we may go about this worship of singing praises to God acceptably it is necessary that we be filled with the Spirit and have a rich and copious measure of His presence and assistance though not to compose new songs for he pointeth at scripturall Songs as the most fitting purpose to be sung under the titles of Psalms Hymnes and spirituall songs yet that we may be enabled to choose the fittest songs for the present occasion and sing them with such a spirituall elevated frame of heart as such a divine and heavenly piece of worship requireth for he saith be filled with the spirit speaking to your selves in Psalms and Hymnes and spiritual songs 3. As even the children of God when they have gotten a full draught of joy peace and other sweet fruits of the Spirit of God are not above the hazard of venting their joy by falling out in fits of carnall lightnesse So there is nothing which the childe of God ought more to advert unto than how to carry aright when his cup is full according to his hearts wish and in order hereto would expresse his joy in the praises of God lest by doing otherwise and giving way to lightnesse of carriage or expressions in that case he provoke the Spirit of God to withdraw from him Eph. 4. 30. for therefore doth he command them being filled with the Spirit to vent their joy by speaking to one another in Psalms and Hymnes and spiritual songs 4. As the Lord hath provided Songs and Psalms to be sung by us of diverse arguments containing purpose suitable for every condition we can readily fall under So we ought to make such use of that variety as to make choice of those Psalms for our present singing which are most fit for the present occasion for as is said the titles here given do relate to the severall purposes which are set forth in spiritual songs all of which are to be sung as God by His present dealing with His Church or our selves shall require Speaking in Psalms and Hymnes and spirituall songs 5. In singing of Psalms to God there must be an inward harmony and musicall melody in the soul and heart as well as in the tongue yea the chief melody which soundeth most sweetly unto God is that of the soul and heart and therefore the outward delighting of the ears is to be taken no further notice of than it serveth to make the purpose we sing work the more effectually upon the heart for he saith singing and making melody in the heart what this melody of the heart is was shown in the exposition Vers. 20. Giving thanks alwayes for all things unto God and the Father in the name of our Lord Jesus Christ. HEre is the second thing wherein our being filled with the Spirit should
and will vent it self even in giving of thanks or in a sensible acknowledgement of favours received and in expressing our sense of them whether by word or work to the praise of the bestower Which duty is amplified 1. from the time when it ought to be discharged alwayes and at all times not as if we were to be alwayes and without intermission in the actuall exercise of this duty of formall and direct thanksgiving seing there are other necessary duties which sometimes must divert us from it but because our whole life ought to be according to the will of God and consequently a reall expression of our thankfulnesse to Him and because we are not to omit any occasion when it offereth of formal and direct thanksgiving to God expressed in words flowing from the inward sense and feeling of our hearts as they are said to do a thing alwayes who do it upon all due occasions See 2 Sam. 9. 13. Secondly from the matter for which we are to give thanks for all things whether spirituall or temporall prosperous or adverse for God maketh all things even those which are adverse work together for the good of such as love Him Rom. 8. 28. yea He punisheth lesse than our iniquities deserve Ezra 9. 13. and maketh saddest corrections to afford most necessary and profitable instructions Psal. 94. 12. and 119. 71. so that there is ground of thanksgiving even for those Thirdly from the party to whom this duty is to be discharged unto God and the Father See upon Col. 3. ver 17. doct 3. And fourthly from the party through whom Jesus Christ by the vertue of whose merit and satisfaction which are His name whereby He is known we are not only inabled to go about our duty Philip. 4. 13. but also all our spiritual performances whether of prayer or thanksgiving are acceptable and well-pleasing unto God Eph. 1. 6. Doct. 1. The more a man doth find his heart disposed to give thanks to God at all times and for all things even for those things wherein divine dispensation goeth crosse to his own affections he may the more certainly conclude that he hath the saving work of Gods Spirit in him in a copious measure and the more apt we are to mistake repine and murmure at Gods dealing and so to wast our spirits in heartlesse complaints there is the lesse evidence of a gracious work of Gods Spirit in us at least in any great measure for he maketh giving of thanks alwayes for all things an effect of being filled with the Spirit 2. So firm so calm and composed is that man's state and inward frame of heart who hath his soul replenished with a rich measure of the saving work of Gods Spirit that nothing can fall out so crosse unto him but he may see the hand of God working for good to him in it and consequently be kept in perfect peace and a joyful frame of heart expressing it self in giving of thanks to God notwithstanding of it yea and for it for he sheweth the man filled with the Spirit may attain to this fixed frame of heart even to be giving thanks alwayes for all things unto God 3. Spiritual exercises especially that of giving thanks are such that being rightly gone about frequency in them doth not beget satiety and loathing but rather a greater delight to continue in them so that the more we are acquainted with them the more we love them for otherwise this command of giving thanks alwayes should never receive obedience 4. So steadable and usefull is a cheery and thankful frame of heart unto a Christian that it bringeth meat out of the eater encouragement from matter of discouragement and taketh occasion to lift it self up in the praises of God even from these things which are matter of down-casting and heartlesse drouping unto others for a thankful heart will give thanks alwayes and for all things even for adverse and crosse dispensations 5. Though we are bound to give thanks unto men for favours received as unto instruments of Gods good providence towards us Col. 3. -15. yet religious thanksgiving is only due unto God as implying an eying of Him to whom we give thanks as the supream fountain and author of the favour received having sufficiency in Himself and receiving nothing from any other 1 Chron. 29. 14. and implying also a religious subjection of the whole man both in soul and body unto his benefactour in evidence of a thankfull heart 1 Cor. 6. 20. for the Apostle speaking of this religious thanksgiving will have it ascribed to God only Giving thanks unto God and the Father 6. That we may imploy Jesus Christ aright whether for furniture and through-bearing in duty or for acceptation of our performances by God it is most conducing and necessary that we so take Him up as He is made known by the Word in His Person Nature and Offices and accordingly close with Him by faith as ours whereby our faith being acted in Him with relation to our state and persons upon undoubted grounds we may find more easie work to act faith in Him for furniture to such a particular duty or for acceptation to it when it is performed for Paul seemeth to imply so much while teaching them to act faith in Christ for through-bearing and acceptation in this duty of thanksgiving he doth hold Him forth not only under His titles of Lord and Jesus and Christ which do imply His distinct Natures with the unity of His Person and His threefold Office to which He was anoynted See upon chap. 1. ver 17. doct 6. but also maketh mention of His Name which expresseth whatever other thing is revealed of Him and whereby especially He is made known and withall appropriateth Christ unto himself teaching them to do the like upon grounds of knowledge of what He is while he saith in the name of our Lord Jesus Christ. Vers. 21. Submitting your selves one to another in the fear of God THe Apostle having from chap. 4. ver 1. exhorted unto such duties as belong to all Christians in general of whatsoever rank or station doth now in the second part of this Chapter exhort to those duties which belong to Christians as they are members of families And first in this verse to make way from the former purpose to that which followeth he doth premit a general exhortation unto all whether superiors or inferiors to be mutually subject one to another where submission or subjection is taken not strictly for that which is the root of obedience in inferiors towards superiors as ver 22. but generally for that service of love which every one oweth to another for their mutuall good and advantage in their severall stations See upon Gal. 5. ver 13. And it is called submission to our neighbour because it is not sufficient that we simply do the commanded dutie unto him except our so doing flow from a principle of love to him and that we actually intend therein his
good and advantage and because it must be done with condescendency of spirit and stouping seing our proud and lofty spirits do look upon every duty towards our neighbour as below them And he addeth in the fear of God which containeth 1. a motive to the duty this mutuall submission and stouping unto all those duties which we owe one to another being an evidence of a man's fearing God Gen. 42. 18. and 2. the right fountain from whence this submission should flow for then do we our duty towards others acceptably and as we ought when our so doing floweth from the fear and awe of God Col. 3. -22 and 3. the rule and measure of this submission there being none bound to submit himself to please his neighbour further than is consisting with that subjection and obedience which he oweth unto God Act. 5. 29. Doct. 1. We are not under pretence of going about the duties of Gods immediate worship to neglect those other duties of our particular callings and which we owe to man in our several stations God alloweth time for both we are to take time for both and conscientious regard of the one and of the other are most consistent for the Apostle enjoyneth both the former and latter sort of duties as it were with one breath which is clear from the grammatical construction of the words Giving thanks alwayes submitting your selvet one to another Yea secondly The consciencious discharging of those duties which we owe to our neighbour in our several stations in a way acceptable to God doth call for and argue a copious measure of the saving work of Gods Spirit in the heart no lesse than those other duties of Gods worship and service for this verse dependeth upon and is constructed with ver 18. Be filled with the Spirit submitting your selves 3. There are none living whom God alloweth to live only to themselves but all are bound to lay out themselves in their respective imployments for the good and behoof of others even superiors for the good of inferiors for this command is given to all without exception Submitting your selves one to another 4. As God hath tyed us not to live to our selves only but also to others whose good we are to aim at in our place and station So for a recompence and that there may be a kind of equality He hath tyed those others to live also unto us and one way or other to be forth-coming for our good and advantage for the command and obligation founded upon it is reciprocal Submitting your selves one to another 5. Where the fear of God is rooted in the heart it will make a man conscientiously carefull and tender of his duty towards man so that he will not only do his duty but also do it from a right principle and motive and so do as he will not overdo by displeasing God while he goeth about to please men for he holdeth forth the fear of God as the fountain motive and rule of that submission which is here enjoyned Submitting one to another in the fear of God Vers. 22. Wives submit your selves unto your own husbands as unto the Lord. THe Apostle cometh now to presse those particular duties which are incumbent to every member of a compleet Family And being to begin with the duties of husbands and wives he doth in the first place exhort wives to their dutie to wit that part of it which is peculiar to them passing-by those other duties which are common to them with their husbands as love Tit. 2. 4. Col. 3. 19. communion of body and goods 1 Cor. 7. 4. dwelling together 1 Pet. 3. 7 bearing mutually with one anothers infirmities Gal. 6. 2. These duties then peculiar to the wives are here briefly summed up in this one word of submission properly and strictly so called and it supposeth somewhat in the wife to wit a reverend esteem of her husband as the root of this submission spoken of ver 33. to be evidenced in her respective speaking to him and of him 1 Pet. 3. 6. and it expresseth somewhat to wit the obedience of the wife to her husband in things lawfull flowing from reverence and submission of mind 1 Pet. 3. 5 6. It implyeth also somewhat as consequentiall to that state of subjection wherein the wife is placed even the exercise of several vertues as that she be a keeper at home Tit. 2. 5. an active promotter of her husband's and her own affairs especially within doors Prov. 31. 13 c. that she evidence shamefastnesse sobriety and submission in her moderate speech in her grave and affable deportment and in rendering her self teachable in those things wherein she shall be instructed by her husband 1 Tim. 2. 9 10 11 12. Now this submission of the wives is explained first from the party to whom they owe it to wit their own husbands even though they should come short of others in knowledge wisdom and every other thing which doth deserve it 1 Sam. 25. 17. And 2. from the manner motive and rule of their submissive obedience while he saith as unto the Lord to wit Christ expresly spoken of ver 23. For 1. It must not be constrained and feigned but willing and sincere resembling so far at least that subjection which they owe to the Lord Christ for though the comparative particle as doth not hold forth an equality in all things yet it pointeth at a similitude and likenesse in some things 2. It must not flow from a natural principle only of law custome or desire of preventing domestick broyles but from conscience of duty to the Lord Christ and from respect to His ordinance who hath so appointed And thirdly it must be only in things lawfull and no wayes contrary to that submissive obedience which they owe to Him Doct. 1. As the right ordering of Families doth conduce much to the advancing of Religion and Policy combination in Families being the foundation of all other societies So the good and orderly conversation of husband and wife is of great concernment for advancing piety and godlinesse among all the other members of the Family for as the Apostle presseth much those duties which belong to Christians as they are members of Families so he doth begin with the duties of husband and wife Wives submit your selves 2. When we are to deal with persons of several estates and conditions and to inform and presse upon them their respective duties we are to begin with the inferiours rather than the superiours because their duty through the subjection which is in it is more difficile and being made conscience of is a strong motive unto the Superiour to go about his dutie in like manner for therefore the Apostle in pressing duties upon those three pairs which are in every compleat Family doth alwayes begin with the inferiour first as here Wives submit your selves 3. The great and main duty which a wife as a wife ought to learn and so learn as to practise it is to be
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
arguments the first whereof is in this verse and taken from the equity and righteousnesse which is in it even that children should do all the forementioned duties unto their parents to whom under God they owe their very being The Laws of all Nations even of the most barbarous do enjoyn it an◠all creatures who have life and sense are carried in some measure by a kind of instinct unto it Hence Learn 1. The great and main duty which a childe as a childe ought to learn and so to learn as to practise is to obey his parents even to receive their instructions and execute their lawful commands this being a duty which of any other proud and rebellious nature is most averse from and yet such as nature it self doth plead for its equity so that whatever children be otherwise for beauty for strength for quicknesse wisdom activity learning preferment or honour yet this being inlacking they fight against the very law and light of nature and so are a reproach to their parents Prov. 19. 26. and do accelerate the judgement of God upon themselves 1 Sam. 2. 25. for though the obedience here enjoyned doth draw with it all those other duties which children owe to their parents as was shown in the exposition yet it doth in the first place signifie a submissive hearkening unto and obeying of their lawfull commands as the word in the Original doth imply which he doth mainly presse upon children Children obey your parents 2. This duty of obedience to parents belongeth unto all children whatsoever so that neither age sexe place honour or condition do exempt them wholly from it 1 King 2. 19. for he speaketh indefinitly unto all children and of both sexes Children obey your parents 3. Children are bound to obey not only one but both their parents the mother as well as the father yea the holy Ghost doth expresly provide for the mother giving her the precedency Lev. 19. 3. because her sexe being weaker she is the more subject to be despised for he useth a word common to both father and mother while he saith Children obey your parents 4. It is not sufficient that children obey their parents either from a natural instinct or fear of their displeasure or hope of great things to be received from them and enjoyed by them but their obedience must flow from conscience of duty towards God who doth enjo 〈…〉 it and be regulated by and subordinated to that obedience which they owe to Him otherwise their obedience is only heathenish and naturall but not Christian for he commandeth Children obey your parents in the Lord. 5. The nature of man is since the fall become so perverse and backward that there is need of a spur of earnest exhortation inforced with strong and evident reason to stir us up even to those duties which are written in broadest letters upon every mans heart by nature for the Apostle seeth it necessary not only to exhort unto this duty of obedience to parents but also to enforce his exhortation by arguments For this is right saith he 6. The first and chief motive which ought to set us on work to any duty is not so much the advantage which may redound to us by the practice of it as the equity and righteousnesse which is in the thing it self as being commanded by God and well pleasing in His sight for he enforceth obedience to parents from the equity of it before he mention ver 3. the profit which should accresce unto children by it For this is right saith he Vers. 2. Honour thy father and mother which is the first commandment with promise THe Apostle passing-by all other reasons to prove the equity of the former injunction doth pitch upon one to wit the Law of God enjoyning this duty in the fifth Command The scope of which Command is to prescribe all those duties which inferiours owe to their superiours and by consequence which superiours owe to their inferiours where all superiours are expressed by the name of father and mother because the authority of parents is most natural and the yoke of it most easily comported with and therfore all other authority goeth under the name of that to render it lesse invidious to those who are to be subject unto it And the duty enjoyned to inferiors is their giving honour to superiors which implyeth as was shown ver 1. reverence obedience and gratitude Now this command is described from its precedency as being the first and most weighty command in all the second table and from the manner of propounding it not nakedly but with a speciall promise of a particular mercy subjoyned to this command in particular and expressed ver 3. which cannot be said of any other command for the promise annexed to the second is a generall promise of mercy made to such as keep all the commands Hence Learn 1. Whatever God hath commanded in His Word is most righteous equitable and just for he proveth that it is right for children to obey their parents because the Law of God enjoyneth honour thy father and mother 2. Though the Law of Ceremonies given by Moses doth not oblige Christians Christ the substance of those shadows being come Col. 2. 17. nor yet the judiciall Law which was given to the Jewish Commonwealth and to stand and fall with it Numb 36. 6 7. yet the moral Law or the Law of the ten Commandments as being never yet repealed by God doth stand in force and is binding unto Christians for Paul doth urge this duty of obedience unto parents upon children because the morall Law enjoyneth it Honour thy father and mother which is the first commandment with promise 3. So far is God from abolishing different ranks degrees and states among men that He taketh speciall care to have those and publick order in those inviolably preserved while He not only enjoyneth the respective duties of superiors and inferiors but also giveth them the first and chief place among all those other duties which man doth owe to man for saith he honour thy father and mother by whom as we shew are meaned all lawfull superiors and he addeth which is the first commandment to wit in the second table 4. Though God as absolute Lord might enjoyn us obedience to His commands without giving any promise of a reward yet so backward are we to our duty and so mercifull is God that to overcome our backward unwillingnesse He is pleased sweetly to allure us by His gracious promise of a free reward unto our obedience for here is a commandment with promise Vers. 3. That it may be well with thee and thou mayest live long on the earth HEre he sheweth what that promise is and thereby giveth a second argument to inforce the duty of obedience upon children unto parents taken from the profit and advantage which should redound unto them by it for the Lord doth here expresly promise prosperity and long life to all such as make conscience of this
walk acceptably in their stations for here is in it a direction even for servants Servants be obedient unto your masters 4. The great and main lesson which servants as servants ought to learn and so to learn as to practise is to be obedient to their masters and in a word faithfully and diligently and according to their masters own lawfull directions to go about their affairs So that whatever they be otherwise for wisdom breeding or profession of piety yet if they be inlacking in this either neglecting their businesse or preferring their own wisdom in carrying of it on to the direction of their masters they are a reproach to the Gospel in so far as they make not conscience of that which the Gospel requireth from them most for this is it he doth mainly presse upon them Servants be obedient unto your masters 5. This duty of obedience belongeth unto all servants towards their masters So that neither birth breeding nor their near relation of kindred unto their masters do exempt them from it providing they be servants for he speaketh indefinitly unto all servants Servants be obedient unto your masters 6. This duty of obedience from servants is payable to all masters without exception whether they be good or bad rich or poor great or small no diversity of that kind doth detract from the masters authority nor ought to lessen the servants obedience for he speaketh indefinitly also of masters Servants be obedient unto your masters 7. As the power of masters yea and all earthly power whatsomever doth only reach the body and the outward temporall concernments of inferiors and cannot reach their conscience soul or spiritual concernments except to constrain the outward man unto the obedience of what God hath already prescribed in those So neither ought superiors to make their will an absolute rule to be followed by their inferiors in all things nor yet inferiors to give up themselves wholly to follow all their directions with a blind and implicit obedience for they are but masters according to the flesh that is have power over the bodies of servants only 8. It is not sufficient to do what is commanded by God in any thing except we do it in that manner wherein it is commanded and particularly servants must not only yeeld obedience to their masters and do them service but they must do it in such manner as it ought to be done and in speciall their obedience and service must be qualified as the Apostle hath expressed even with fear and trembling singlenesse of heart c. See the exposition of this and the two following verses 9. A proud heart evidencing it self in a saucie malapert awlesse and carlesse carriage is most unbeseeming the condition of servants and highly displeasing to God in them as being opposit to that property of fear and trembling which ought to accompany their obedience Be obedient with fear and trembling 10. Though servants are to stand in awe of their masters displeasure and even from fear of that to go about their service Mal. 1. 6 yet they must not be acted from fear alone nor think themselves exonered when so much is done as his displeasure will be eschewed but being acted from other motives also they must make conscience of severall other things in the matter and manner of their service which the awe and fear of their master would never constrain them unto for although the master know not the heart and consequently the servants need not to trouble themselves about their heart from the fear or dread of him yet they are to obey in singlenesse of heart 11. A servant can never discharge his duty with that sincerity and tendernesse which he oweth unto his master except he have an high esteem of Christ and in the first plac become an obedient servant unto Him that so from love to Christ he may yeeld himself obedient to his master in Christ and so far as obedience to him doth not crosse that obedience which he oweth to Christ for he biddeth them be obedient unto their masters as unto Christ and so implyeth they must be first obedient unto Christ. Vers. 6. Not with eye-service as men-pleasers but as the servants of Christ doing the will of God from the heart HEre are moe properties of the obedience required from servants or rather an explanation of that property already expressed to wit singleness of heart which he explaineth 1. negatively while he opposeth it to eye-service which is here condemned in servants who then are guilty of this sin when they seem respective to their masters person and carefull of what concerneth him himself being present or when they know their deportment will otherwayes come to his knowledge but at other times are unfaithfull and carelesse which sin of eye-service is aggreaged from this that those who are guilty of it are men-pleasers not as if it were simply unlawfull for servants to endeavour to please their masters for that is commanded Tit. 2. 9. but when they only seek to please them and that they may seem to please them care not to deceive them by appearing to be that in their presence which really they are not and consequently do not labour to approve themselves to the all-seeing eye of God This is the sin of men-pleasing here condemned in servants as being near of kin to eye-service Next positively by shewing that then did they serve in singlenesse of heart when 1. they behaved themselves as the servants of Christ knowing that they behoved to be countable to Him who knoweth the double dealing even of the very heart Jer. 17. 10. and that He will accept of their lawfull obedience unto their masters as service done to Him And secondly when taking God for their party and looking upon the lawfull commands of their masters as the will of God unto them they do set about to execute them cordially and sincerely even from the heart without dissimulation and hypocrisie Doct. 1. A single heart is alwayes constant in good and the same in secret which it is before the view of others for eye-service whereby servants are one thing before their masters and another thing behind their backs is here opposed to singlnesse of heart not with eye-service 2. A man may so walk as to content the eye of those who behold and to please men to the full who can see no further than the outside 1 Sam. 16. -7. and yet his way be highly displeasing unto God for though eye-service be a sin displeasing unto God Yet servants may please men with it as is here implyed not with eye-service as men-pleasers 3. When a mans chief design is to gain applause and to be well esteemed of by men he hath no further regard of his duty either to God or men than what doth make way for the promoting of that design for men-pleasing is the fountain of eye-service in servants or of their neglecting duty but in so far only as they may be seen and
must be actuated and applied to work Philip. 2. 13. directed in their work 2 Thess. 3. 5. recruited daily with a new supply of strength Isa. 40. 29. and keeped from fainting under renewed assaults Luke 22. 31 32. otherwise they can do nothing Joh. 15. -5. for he forbiddeth them not only make use of grace inherent as we shall hear ver 11. but also and antecedently be strong in the Lord or in that strength which they had without themselves in the Lord Christ. 7. As whatsoever is in the Lord Christ must and will be forth-coming for the encouragement strengthening and bearing through of Believers in this spirituall conflict So their greatest strength and ground of courage in all their conflicts doth ly in and ought to arise from not what they are in themselves or can do for themselves but what the Lord Christ is engaged to be and do on their behalf for he exhorteth them be strong in the Lord thereby implying that the Lord Christ would be forthcoming for them and that they were to draw their resolution and courage from thence 8. Christian souldiers in order to their own encouragement and strengthening for this spirituall conflict ought to lay hold upon and by faith make use as of whole Christ and of all those rich and glorious perfections which are in Him So especially of His almighty power and strength by vertue whereof He doth all His pleasure Isa. 46. -10. neither is there any thing too hard for Him Gen. 18. 14. The power of enemies and greatnesse of difficulties together with our own weaknesse call for this besides that many of our discouragements arise not so much or only from misbelief of His good-will to help as from our atheisticall doubtings about His power and strength which sometimes are expressed Psal. 78. -20. and sometimes work subtilly under ground as if not His power but only His good-will were doubted of which is clear from this that His good-will is not usually questioned but when difficulties are great and to sense and reason insuperable Hence it is that having commanded them to act their faith upon whole Christ and all that is in Him he biddeth them pitch upon His almighty power in particular Be strong in the Lord and in the power of His might Vers. 11. Put on the whole armour of God that ye may be able to stand against the wiles of the devil THe Apostle will have them to be strong and fortifie themselves next by acquiring and making use of spirituall strength inherent in themselves while he enjoyneth them to put on the whole armour of God that is the whole furniture and matter of Christian vertues and all the means which God hath appointed for guarding the soul against Satans temptations as he cleareth afterwards in the particular pieces of this armour Now those graces of Gods Spirit are called armour because they defend the soul from and strike out against Satan and sinfull lusts as the armour of souldiers in wars do defend the body and hurt the enemy and the armour of God both to shew it must be spirituall and not carnall 2 Cor. 10. 5. as being fitted for the heart soul and conscience and not the bodily members and that God is the author maker and inventer of this armour and accordingly doth bestow it Iam. 1. 17. In the latter part of the verse he sheweth the end why they should be strong in the Lord and put on this armour even that they might be able to stand that is to hold on their Christian course as a souldier standing orderly and keeping his ground not running forth beyond the bounds of their calling to cast themselves upon tentations and hazards nor basely fleeing from or ceding to them when God calleth for valiant resistance which duty of standing is illustrated from the party whom they were to encounter and to fight against even Satan whose subtile wiles and stratagems whereby he laboureth to intrap souls cannot be otherwayes resisted but by putting on of this spirituall armour Hence Learn 1. Christians are so to rely upon and make use of the covenanted power and strength of Christ as not to ly-by lazie and idle themselves They must also have and accordingly make use of strength inherent in them and bestowed on them by their Lord and General Jesus Christ. Confidence in Christ and the conscientious use of all those helps and means appointed by Him cannot be separated for the Apostle having commanded them vers 10. to place their confidence in the power of Christ will have them here to acquire and make use of spirituall strength inherent in themselves while he saith Put on the whole armour of God 2. It is only the armour of God the graces of His Spirit and such other means as are appointed by Him which Christians are to make use of in this spirituall conflict whatever armour we use besides whether will-worship invented by our selves Col. 2. 18. or carnall motives to oppose the power of sin or poor subterfuges to cover the guilt of it Jer. 2. 22. will hurt but cannot help in the day of battel for he biddeth them put on the armour of God that is the graces of the Spirit of God and all such means as are appointed by Him 3. That a Christian may be truely valiant and come off with honour and safety in this spirituall conflict he must be wholly armed and no power of the soul or sense of the body left naked without a guard And in order to this that not any saving grace be wanting 2 Pet. 1. 5 6 7. or the use of any mean appointed by God neglected Mark 9. 29. there being work for all and use of all at one time or other under one case or other in relation to one tentation or other for he biddeth put on the whole armour of God and that not any one piece thereof be wanting or any part of the man be left naked 4. It is not enough to have the root and habits of saving grace in the heart but we must also exercise these graces and be alwayes acting some one or other of them 1 Cor. 15. 58. and all of them as occasion offereth and as suitable objects are presented by God Gal. 6. 10. otherwise we are not in a fitting posture for this spiritual combate When grace is idle sin and Satan are most diligent for when he biddeth them put on this armour he meaneth not only a putting on by acquiring the seeds and habits of saving graces at conversion for some of them were already converted but also a putting on by using and exercising the grace which some of them at least already had Put on the whole armour of God 5. The great adversary of the Saints is the devil who feighteth against them most by lies and calumnies speaking evil of God and His wayes to them Gen. 3. 5. misrepresenting their own state to themselves Isa. 49. 14. and calumniating one of them to another for the devil is
stand to their arms against him which implyeth that at least he would assault them yea and might in part prevail against them for we wrestle against the rulers of the darknesse of this world 15. Natural excellency greatnesse and dignity are very consistent and often-times found to be stained with the greatest moral deformity yea and most excellent creatures when they degenerate to wickednesse do usually prove most perverse for those glorious creatures whom he presently called principalities and powers having fallen from God became not only wicked but wickednesse it self in the abstract Against spiritual wickedness 16. So base so shamefull so defiling a thing is sin that it putteth a stain a blot a note of ignominy upon the greatest of created excellencies if once it get place yea the moe and more choice excellencies that God hath adorned any person with he proveth the more loathsom and abominable to God when he giveth loose reigns to wickednesse for those princely excellent creatures by reason of their sin are branded with this ignominious stile they are spiritual wickednesse 17. It addeth much to the christian souldier his disadvantage in this spiritual conflict that his grand and dreadfull enemy the devil is of a spiritual and immaterial substance for being a spirit he is of vast understanding and able to take up our natural inclination and what temptation will be most prevalent with us Joh. 12. 6. with Mark 14. 11. he is invisible both in his nature and approaches he oft doth reach a deadly blow before we know it is he 2 Sam. 15. 11. he penetrateth all material substance and cannot be keeped out by locked doors yea the external senses being closed he worketh upon the inward fancy and imagination Mica 2. 1. he is unwearied in his motions and never ceaseth to pursue his design notwithstanding of growing difficulties and multiplied repulses Gen. 39. 7. with 10. 12. he hath a singular dexterity in driving us on to act spiritual sins that is either inward sins of the heart or sins that are conversant not about carnal passions and fleshly lusts but spiritual objects such as spiritual pride errour unbelief c. these being more like to his own spiritual substance for he setteth him forth in his spiritual nature to make him more dreadfull as also according to the judgment of some Interpreters to hint at the kind of those tentations which with greatest dexterity and vigour he assaulteth the Saints with most even to spiritual sins against spiritual wickednesse or the spirituals of wickednesse as it is in the original 18. The malice of Satan doth bend it self against the Christian souldier not so much in his temporall and worldly as in his spiritual and heavenly concernments and whatever he doth to the Christian's hurt and prejudice in the former it is that he may hereby reach him a blow in the latter Job 1. 11. for Paul doth shew the matter about which the quarrel is betwixt Satan and us to be things heavenly not earthly in high places better because of heavenly things 19. No worldly concernment or hazard ought to go so near us as that which concerneth the eternal good and salvation of our souls the hazard of losing those concernments will startle a Christian souldier much as knowing it can profit him nothing to gain the whole world if he lose his soul for to make them take the alarm with greater speed he sheweth it was not things earthly but heavenly which Satan intended to spoile them of For we wrestle for heavenly things Therefore put on the whole armour of God as it is ver 11. Vers. 13. Wherefore take unto you the whole armour of God that ye may be able to withstand in the evil day and having done all to stand HE doth here first repeat the former exhortation with some small variation as a conclusion following upon the former reason while he commandeth them to take unto them this whole armour and for the end formerly mentioned even that they might be able to withstand and resist the enemy as it were face to face foot to foot hand to hand and this chiefly in the evil day whereby is meaned not only the whole time of our life which is full of tentations and therefore in that respect evil but also and chiefly some circumstantiat time wherein tentations were to abound chiefly the time of death not excluding but rather probably including that time which was foretold by Paul himself Acts 20. 29 30. Next he enlargeth this end which was to be attained by their putting on and making use of their armour not only to their withstanding at the first onset and during the time of the fight but also to their standing after the victory and after they have done all or overcome all where by standing as it is distinguished from withstanding presently mentioned must be meaned the posture not of a souldier but of a conquerour who useth to stand when the conquered are thrown upon the ground Psal. 20. 8. Hence Learn 1. The dreadfull opposition which the Christian souldier must meet with in the way to heaven should not discourage or make him heartless but only incite him to shake off security and laziness and to prepare himself for the day of battell for from what he hath said ver 12. of their terrible adversaries he inferreth here wherefore take unto you the whole armour 2. As our serious fore-casting and thinking upon together with our preparing our selves accordingly for this christian conflict is a necessary duty So such is our love to carnal ease and security Prov. 6. 9. 10. that we are not easily excited to this duty one alarm will not do it for therefore doth he give them a second almost in the same words wherefore take unto you the whole armour of God 3. The graces of Gods Spirit by which the soul is compleatly armed for this spirituall conflict are not of our own making or procuring but being made to our hand by God we have them for the taking for he calleth them the whole armour of God and biddeth the Ephesians only take them take unto you the whole armour of God 4. As this spiritual armour or the saving graces of Gods Spirit being once put on may though not altogether 1 Joh. 3. 9. yet in a great part be wrung or wyled from us by the power and sleight of Sathan our dreadfull adversary So we are not in that case to quit the field and yeeld the cause but by renewing our faith repentance and former diligence in the use of meanes Rev. 2. 5. to take them to us again Neither are they ever so far lost but they may be recovered our great Generall being alwayes at hand to renew our strength to make us mount up and not be weary Isai. 40. 29 31. for the word rendered take unto you signifieth to take again or recover that which we have lost or let go 5. As our spiritual adversaries in this Christian conflict are most
elsewhere for such firmnesse of resolution Acts 21. 13. which resolute frame of heart is wrought and begotten by the Doctrine of the Gospel in so far as it is the mean of making peace and friendship between God and sinners and therefore is this piece of armour called the preparation of the Gospel of peace Now he biddeth them have their feet shod with this preparation and thereby sheweth it doth answer that part of the bodily armour which is called the leg or foot-harnesse which did serve to defend the legs and feet of souldiers against cold thornes stones and other roughnesse of the way In like manner this prepared resolute frame of heart to charge through all difficulties doth not only guard the soul against the pollution of filthy tentations which it doth meet with in the way Psal. 119. 105 but also engageth the Christian souldier to go through all the crosses hardships and difficulties of the way with courage and chearfulnesse Doct. 1. The Christian souldier is so to stand in the fight as that he be also daily advancing and marching forwards in his way towards heaven His duty is both to stand and to advance at once in severall respects he is to withstand and stand against his spirituall adversary and yet to advance and make progresse towards Christ perfection in grace and his journeys end yea and the more firmly he stand against the one he advanceth with greater speed towards the other for the Apostle having exhorted them to stand ver 14 he insinuateth here that they must be also advancing while he biddeth them put on the foot or leg-harnesse of resolution which piece of armour was usefull for souldiers chiefly when they were upon their march And your feet shod 2. The way wherein the Christian souldier is to march and advance towards heaven is not plain and smooth or free from trouble and hazard but beset with tentations and afflictions as with so many sharp stones piercing briers and thorns which make a way impassible to bare-footed travellers for there was no need of the foot-harnesse to which he here alludeth but in such a way And your feet shod 3. The Christian souldier therefore must arm himself with a firm and well grounded resolution and purpose of heart to charge through all difficulties how dear soever it may cost him this being another necessary piece of the Christians armour without the which we are exposed and laid open to severall deadly blows and dangerous tentations from our spirituall adversary even all such as unexpected difficulties and crosses do easily and usually drive an unprepared heart to yeeld unto to wit impatience Gen. 30. 1. repining against the Lord Jonah 4. 9. a spirit of revenge against instruments 2 Sam. 16. 9. fainting in duty Heb. 12. 12. closing with sinfull means for attaining an outgate 1 Sam. 28. 7. despare of an outgate 1 Sam. 27. 1 questioning an interest in God because of the crosse Juag 6. 13. and such like for the Apostle commandeth the Christian souldier to arm himself with such a prepared and resolute frame of heart And your feet shod with the preparation 4. It is not every resolution and purpose which will guard the heart against these fore-mentioned blows and tentations but such as floweth from the glad-tidings and intimation of peace and friendship made up between God and us all our other resolutions will be at length outwearied and broken by continuall crosses and hardships Isa. 40. 30. but the Christian who is armed with this endureth to the end as knowing God is his friend Psal. 23. 4. there is not wrath in his cup Isa. 53. 5. his wearisome journey will at last have an happy close Heb. 4. 9. for the Apostle commandeth them to put on such a prepared frame of heart as floweth from the intimation of their peace with God while he calleth it the preparation of the Gospel of peace 5. The Gospel is only that Doctrine which bringeth peace between God and rebels the Law indeed discovereth the feed Rom. 3. -20. but the Gospel doth not only shew that peace and friendship may be had Luke 2. 14. but also the tearms upon which it is obtained Rom. 5. 1. yea and by means of the preaching thereof the Lord doth work us up to imbrace these tearms Rom. 10. 14 15 17. for he ascribeth the making up of our peace with God to the Gospel while he calleth it the Gospel of peace 6. Where the Gospel is blessed of God for making up of friendship and peace it will be attended in all to whom it is so blessed with a firm and stedfast resolution to follow God in the way of duty notwithstanding of all difficulties and hardships for he maketh their putting on this prepared frame of heart to be the native result of peace made with God by means of the Gospel while he saith Having your feet shod with the preparation of the Gospel of peace Vers. 16. Above all taking the shield of faith wherewith ye shall be able to quench all the fiery darts of the wicked THe fourth piece of armour the putting-on and use-making whereof is recommended to them above all the rest is the grace of faith by which we believe the truth of Gods Word in general Act. 24. 14. and in a special manner do receive Joh. 1. 12. and rest upon Christ Isa. 26. 3. for grace here Philip. 4. 13. and glory hereafter 1 Tim. 1. -16. as He is offered in the Gospel Gal. 2. 16. And it answereth that part of the bodily armour called the shield which was a broad and large piece made of some strong mettal and being made use of by a skilfull hand did defend the whole body supply the weaknesse of any other part of the armour and guard against all sort of stroaks from the enemy In like manner faith is a grace of so large extent that it reacheth help to the soul in all its severall cases Habak 2. -4. it strengtheneth and supplyeth the inlacks of all other graces Act. 15. -9. yea and guardeth against tentations of all sorts Mark 9. 23. but more particularly as the Apostle doth here expresse it quencheth these oâ— Satan that wicked one his tentations which are called fiery darts that is violent and piercing tentations whereby the soul is inflamed with a vehement heat whether of boyling lusts or raging dispair and faith doth not only repell some of those tentations before they seize upon the soul but also quench and extinguish that heat pain and horrour which boyleth in the soul being wounded by these All which the grace of faith effectuateth not by its own strength or force but through the vertue of Christ whom it doth apprehend whose power and merit imployed by faith doth allay and quench all that heat whether of inflaming lusts or of boyling impatience horrour and dispair which those tentations do kindle in the heart wherein they light â—nd are entertained Hence Learn 1. Though the Lords Ministers ought to make
but with six necessary qualifications the opening up whereof doth serve for so many doctrins As 1. we must pray alwayes which is not to be understood as if we were to do nothing else but pray but the phrase implyeth frequency in this duty and at all times when opportunity offers the original word will bear so much together with an endeavour to keep our hearts daily in a praying temper that when God offereth occasion we may not want a sutable frame and disposition 2. We must use all kinds of prayer two whereof are here expressed first prayer strictly taken whereby we seek these good things which we want from God Next supplication whereby we deprecate evils and judgements whether felt or feared 3. Our prayers and supplications must be in the spirit as not being a work of the lip tongue and memory only but of the heart and inward man Matth. 15. 8. being stirred up and assisted by the Spirit of God Rom. 8. 26 27. 4. The exercise of prayer must be joyned with watchfulness a watchfulness especially of the mind See upon Col. 4. verse 2. doct 3. 5. It must be with most importunate perseverance called here all perseverance implying that we are not to break off begun diligence in the practice of this duty Luke 18. 1. yea and are to reiterate our petitions for one and the same thing so oft as occasion offereth untill it be granted 2 Cor. 12. 8. a seeming repulse or deniall making us more vehement Luke 18. 5. Matth. 15. 22. c. Lastly it must be extended unto others besides our selves which others are first expressed more generally in this verse to wit all saints that is all these who having given up their name to Christ are standing Church-members and especially those who have more convincing evidences of saving grace than others See upon Philip. 4. verse 21. doct 2. Which is not to be understood as if we were to pray for none but such we ought to exclude none from our prayers who are in a capacity to be bettered by them 1 Joh. 5-16 no not our very enemies Matth 5. 44. only the saints are to have the chief room both in our hearts and also in our prayers as in all other duties flowing from Christian charity Gal. 5. ver 10. Hence Learn further 1. The Christian souldier doth never receive so much from God while he is upon earth as to stand in need of no more he needeth alwayes more grace to preserve and improve what is already bestowed 1 Pet. 1. 5. and to supply emergent necessities and wants whereof while he breatheth there will be alwayes some new discoveries made 2 Cor. 12. 7. with 9. for notwithstanding of this compleat armour given them by God he will have them yet to be alwayes praying and seeking more praying alwayes saith he 2. This whole and compleat armour of God can do no good to the Christian souldier either to defend himself or to offend his adversary without the Lords special assistance and concurrance whereby he actuateth those graces and without the which habitual grace could never be improved or made use of by us to any good purpose Philip. 2. 13. for therefore he directeth them having put on this armour to make their recourse to God by prayer for obtaining His special assistance to improve it aright praying alwayes 3. The exercise of prayer is most necessary to be made conscience of by the Christian souldier as that by which he obtaineth all his other armour from God Ezek. 36. 26. with 37. together with special assistance to improve it and apply it to work as said is hereby also he doth recover his armour when it is in a good part lost Psal. 51. 10. fourbish sharpen and make it clear when it is eaten and consumed with the rust of security deadness and hardness of heart Isai. 63. 17. and by diligent prayer Satans assaults and tentations are either keeped off and diverted so that the other armour getteth not much a doe Matth. 26. 41. Luke 21. 36. or otherwise vigorously resisted and the other armour the several graces of Gods Spirit made thereby tentation-proof Luke 22. 32. In a word prayer is the souls swift and trusty messenger to God for receiving new orders new strength and all things the Christian souldier needeth either before after or in time of fight and never returneth empty without an answer Joh. 16 23 for he injoyneth the exercise of prayer as most necessary to the Christian souldier praying alwayes 4. As the Christian souldier is never fully freed from all his straits necessities and wants So he ought to live in the daily sense of his own emptiness and in the faith of Gods fulness and willingness to supply all his wants for he should be praying alwayes and therefore alwayes sensible of his need to pray and confident of Gods readiness to answer Iam. 1. 6. As there are severall sorts of prayer some mental only Exod. 14. 15. others vocal also Psal. 5. 1. 2. some sudden or ejaculatory Nehem. 2. -4. others more solemn and of greater length Rom. 15. 30. And of those latter sort again some publick or Church-prayers 1 Tim. 2. 1. others private or Family-prayer Acts 10. 1 2 3. and others secret as Closset-prayers Matth. 6. 6. Some again are ordinary for ordinary causes and performed at ordinary times Psal. 55. 17. others are extraordinary upon some special and weighty occasions requiring more than ordinary affection and time of continuance Joel 1. 14 c. So all those several sorts of prayer are to be made conscience of and none to be neglected as God doth call to any of them for the Apostle supponing there are severall sorts of prayer injoyneth them to pray with all prayer 6. It pleaseth God to exercise his dearest children not only with the want of several things necessary and good but also with the presence of many things in themselves evil and hurtfull and those evils both of sin and punishment as for other reasons so for this one that of both the one and the other they may be making daily errands unto God in prayer for getting the former supplied and the latter either removed or prevented for as was shown in the exposition by prayer strickly taken and as distinguished from supplication we seek those good things which we want and by supplication we deprecate evils and judgements Now the Apostle enjoyneth them to use both those With all prayer and supplication saith he 7. However there be more intense affection and fervencie of spirit together with more assistance from the Spirit of God required in some sort of prayers to wit extraordinary Ioel 2. 12. to 18. than in others yet all our prayers even those which are ordinary sudden and ejaculatory ought to be joyned with some measure of spirituall fervencie and intense affection neither can any of them be discharged aright without the assistance of and influence from the Spirit of God as being a piece of most
immediate worship to God who is a Spirit and will be worshiped in spirit and truth Joh. 4. 24. for he requireth that all prayer and supplication be in the Spirit 8. There is not any duty which Satan is a greater enemy to or our hearts more averse from than this of prayer in the spirit it being no small difficulty to bring our hearts up to it to keep them at it or make them walk like it afterwards for so much is supponed while he requireth the exercise of watchfulnesse chiefly over the heart in order to prayer Watching thereunto 9. Neither is there any duty which Satan is more earnest to make us quit and fall from after we have begun well and which our hearts are more apt to be discouraged and take up an halt in than in this duty of praying in the spirit and chiefly under delayed answers for so much is supponed while he requireth them to persist with all perseverance and this not only in some but all sorts of prayer 10. As Christians ought to pray for others as well as for themselves So the more lively watchfull and importunate we are in praying for our selves the more our heart will be enlarged with desire to take inspection of the necessities of others and to hold up their case to God for having enjoyned them to pray for themselves with all prayer and supplication watching thereunto with all perseverance he biddeth them next make supplication for others even for all Saints Vers. 19. And for me that utterance may be given unto me that I may open my mouth boldly to make known the mysterie of the gospel HE doth here exhort them to pray for himself in particular showing first what he would have them to ask from God on his behalf even a gift and dexterity of uttering and expressing his conceptions in publick preaching together with courage and boldnesse to deliver all his message without stop or impediment and as it were with open mouth before all flesh as God should call him without all base fear 2 Tim. 1. 7 8. shame Rom. 1. 16. partiality 1 Tim. 5. 21. or diffidence of the truth of what he should deliver Psal. 116. 10. which gift he doth illustrate from the use which he was to make of it even that according to the trust committed to him by God chap. 3. 8 9. he might make known the Doctrine of the Gospel unto his hearers which Doctrine is here called a mysterie See upon chap. 1. ver -9. doct 1. Besides what is already observed upon the parallel place Col. 4. 3. Hence Learn 1. As the Lords people ought chiefly to mind those in their prayers who are most instrumentall in the work of God So it is the duty of Christians to be seeking the mutuall help of one anothers prayers and for this end to acquaint one another with their pressing wants and necessities Iam. 5. 16. and especially Ministers should crave the assistance of their prayers who are committed to his charge for Paul having exhorted them to pray for all Saints ver -18. doth here incite them to pray for himself in a speciall manner who was their Minister and an eminent instrument in the Lords work And for me saith he 2. The most able and gracious Ministers are usually most sensible of that weight and burden which is in the ministeriall charge and so much sensible that to be fitted for the imployments of it they see a necessity not only of their own pains and study their wrestling with God by prayer in secret but also of the assistance and prayers of others for Paul a gracious and able Minister doth see it necessary to seek the help of others And for me saith he 3. Not only is piety and knowledge required in a Minister but also a gift of utterance or a singular dexterity to expresse his conceptions unto others pertinently plainly and takingly without which his other abilities can avail but little to inform the judgements or work upon the affections of hearers for therefore doth Paul desire chiefly that utterance may be given unto him 4. Whatever gift a Minister hath of this kind whether naturally or otherwise yet when he cometh to the exercise of it in preaching he is not so much to rely upon his gift and skill of this kind as to depend on God for immediate influence and assistance to strengthen his memory uphold and order the organs of speech and to give him the present and actuall exercise of his gift lest he either miscarry in the use of it or otherwise sacrifice to his own drag and net when God is not depended on and so provoke the Lord to blast his pains and make them uselesse for though Paul had already a gift of utterance having now preached so long and so well yet he willeth them to seek not only the continuance but also the actuall exercise of it from God whenever he should be put to make use of it And for me that utterance may be given unto me 5. A plausible gift of utterance is not all which is required in a Minister he must have faithfull boldnesse to deliver his message without base fear or partiality joyned with his utterance otherwise he may tickle the ear but cannot rouse up dead and sleeping consciences for with utterance he desireth he may be assisted to open his mouth boldly 6. So much incensed are people usually at plain dealing in their Ministers so little can they endure to be used by them with holy freedom and boldnesse Isa. 30. 10. So much is there of unmortified fear of flesh even in the best of Ministers Matth 10. 26 28. together with a sinfull loathnesse to intrust the Lord with the event or personall hazards which may follow upon their faithfull boldnesse Exod. 4. 10 13. that there is need of speciall assistance and present influence from God to make a Minister open his mouth boldly concealing no necessary truth forebearing the reproof of no known vice and fearing no flesh without regard had unto any hazard or losse he may meet with for so doing for Paul will have them to seek from God on this behalf That he may open his mouth boldly 7. The serious perpending of the excellencie worth and mysteriousnesse of the subject the preaching and making known whereof is intrusted to Ministers would tend to convince them abundantly of their own insufficiency for such a task and of the need they stand in of assistance from God and the help of peoples prayers for obtaining His assistance for this moved Paul to distrust his own strength and to seek the help of their prayers even that he was to make known the mystestery of the Gospel 8. The great end for which Ministers should be earnest with God for furniture and through-bearing themselves and incite others to plead with Him on their behalf is not that by vertue thereof they may gain applause or get themselves exonered before men but that the Lords people may be edified
more hurt than the thing it self can bring of good and advantage for therefore the Apostle doth not commit the evidences of his affection to be carried to them by every man but one whom he could trust and they would respect even to Tychicus a beloved brother and faithfull minister 6. As Ministers would be loath to give their recommendation and testimony to naughty persons and those who are not deserving least thereby they wrong the Church of God and prejudge their own estimation afterwards when the person recommended by them doth not walk answerably So they should not deny a testimony to those whom they know to be deserving so far should they be from labouring to obscure and bear down the graces and gifts of God which are eminent in any of their fellow-labourers of purpose that they themselves alone may be thought of for Tychicus was a man deserving and therefore Paul doth recommend him which without doubt he would not have done otherwise Tychicus a beloved brother and faithful minister in the Lord. 7. Though God may make use of unconverted Ministers to do good in his Church Matth. 10. 4. with 8. yet no man can be a faithfull Minister or approved of God in His work except he have saving grace and be in Christ by faith for Tychicus is first a brother as a sound Christian and then a faithfull minister in the Lord 8. That Ministers are beloved one of another and live in love among themselves is a strong inducement to make the Lords people allow them room in their affections and receive their message with better will off their hand and divisions carnal emulations and strifes among Ministers themselves make both their persons and office lose much of their deserved respect among the people for Paul sheweth that Tychicus was beloved by him to make him have the more respect from them Tychicus a beloved brother 9. It is in a singular manner required of a Minister and the prime piece of a Ministers commendation that he be faithfull that is diligent in his work 2 Tim. 4. 2. sincere in his aimes and endeavours at the glory of God and the good of souls 1 Pet. 4. 11. neither adding nor pairing unto what God hath committed unto him to speak 2 Cor. 2. 17. Whatever a Minister be for learning prudence utterance and other abilities if he be not faithfull he is but naught Matth. 25. 23 with 26. for Paul commendeth Tychicus from this that he was a faithfull minister in the Lord. 10. A faithfull Minister will give proof of his fidelity in all the pieces of his imployment not only in publick preaching but also in his private coversing with the Lords people yea and in every thing will labour to answer the trust reposed upon him for Paul sheweth Tychicus would be faithfull even in relating the case and state of Pauls particular affairs he shall make known unto you all things Verse 22. Whom I have sent unto you for the same purpose that ye might know our affairs and that he might comfort your hearts IN prosecution of the former purpose he sheweth first he had not fallen upon Tychicus accidentally but had chosen and sent him of purpose And next declareth a twofold end for which he sent him 1. that he might acquaint them with Paul's affairs as ver 21. And 2. that he might be comfortable unto them by his presence message preaching and otherwayes Doct. 1. The greater paines are taken by Christ's servants to bring matter of edification and spiritual consolation unto the Lords people they ought to receive it with so much the better will and likeing for Paul sheweth that both he and Tychicus were at the pains the one to send the other to be sent unto them of purpose hereby to induce them the more to receive the message sent Whom I have sent unto you for the same purpose 2. The putting a right impression of the case of Christ's suffering servants and the state of the Gospels thriving upon the hearts of Christians in other remote parts of the Church is a work worth the care and pains of most eminent Ministers if it were to make them undergo a long and tedious journey for that same very end for Tychicus was sent unto them for the same purpose that they might know his affairs 3. We should labour so to inform our selves of the case and carriage of others and how it goeth with the affairs of Christ's Kingdom elsewhere as to be drawing matter of spiritual edification thence and consequently not to feed our curious humour for Tychicus in making known Pauls affairs was to aim at their spiritual consolation much more were they to aim at it themselves that ye might know our affairs and that he might comfort your hearts 4. It is the duty of every Christian and chiefly of a faithfull Minister to have this end proposed unto himself in all his friendly visits bestowed upon his acquaintance and chiefly upon his flock in all his familiar conferences with them in all the intelligence he communicateth unto them concerning Gods dealing with his Churches abroad even that thereby they may not trifle-by precious time or only satisfie curious ears but furnish some matter of spiritual edification for bettering the inward man for Tychicus was to make them know Pauls affairs for this end that thereby he might comfort their hearts 5. To know the several passages of Gods gracious providence towards His suffering servants together with their undaunted courage under sufferings and the use which God doth make of their sufferings to advance His truth and cause is and may be sufficient ground of comfort and incouragement unto the Lords people against the sorrow and sadnesse which their sharp sufferings considered in themselves cannot choose but affect the lovers of truth with for Paul implyeth that their hearing of his sufferings had sadded them and sheweth the relation of Gods dealing with him would comfort them that ye might know our affairs and that he might comfort your hearts 6. A Christian sufferer supported by God will not be so anxious about his own case as the case of others of the Lords people whom he knoweth to be in sorrow and heavinesse yea and ready to halt and be scandalized for His cause for Paul knowing their grief and fearing their fainting at his tribulations chapter 3. 14. doth send Tychicus of purpose to comfort their hearts Vers. 23. Peace be to the brethren and love with faith from God the father and the Lord Jesus Christ. NExt in the conclusion of the Epistle is contained the Apostles ordinary fare-well wish wherein designing those to whom he writeth by the name of brethren he wisheth unto them in particular 1. Peace that is peace with God with their own conscience one with another and all sort of prosperity 2. Mutuall love among themselves for Gods love to them is comprehended under grace in the following verse 3. The grace of faith the fountain of the former 1 Tim. 1. 5.
that which is good 5. It is the duty not only of Ministers but of private Christians also keeping themselves within the bounds of their calling Heb. 5. 4. to endeavour the edification of those with whom they converse while they labour either to beget or carry on the work of grace in them and this not only by their good example but by their edifying discourse and communication for he speaketh to all indifferently while he saith Let no communication come out of your mouth but that which is good to the use of edifying 5. We are not left to run at random in our ordinary discourses as if we might speak what we please providing we speak not evil but are tied only to speak edifying purpose and this at all times and with all persons Col. 4. 6. whether we be speaking of things religious or which appertain to our particular calling or recreations for as it is lawfull and necessary for Christians sometimes to speak of those things so there is such a way to speak of them as the hearers may be bettered by our speech But that which is good to the use of edifying 6. As godly discourse and conference ought to be heard and entertained by those who are present So although the Word preached be the ordinary mean of converting sinners Rom. 10. 14 15. yet the Lord is sometimes pleased to blesse the familiar and secret discourses of private Christians being spoken with grace and seasoned with the salt of divine wisdom by making them a mean of conveying grace unto others even to some whom no publick preaching of the Word could ever move or work upon 1 Pet. 3. 1. for the end of speaking good to the use of edifying here proponed is attainable else it had been no strong motive to the duty That it may minister grace unto the hearers Vers. 30. And grieve not the holy Spirit of God whereby ye are sealed unto the day of redemption HE doth here inforce the former disswasive by a strong reason set down in form of precept the force whereof is first propounded that by their obscene unprofitable and unedifying discourse they would grieve the holy Spirit of God who is called holy because He is holy in Himself Isa. 6. 3. and the cause of all holinesse in us Rom. 15. 16. And we are are said to grieve Him not as if He who is God could be grieved properly for the passions of grief anger sorrow c. as implying some defect or imperfection are not in God Numb 23. 19. But improperly and in so far as we do that which in it self is apt to grieve Him if He were capable of grief Rom. 14. -15. and which provoketh the Spirit of God to do that which grieved persons do even to withdraw from the soul to shew His dislike and to return grief for grief This reason is next inforced from one work of the holy Spirit in the hearts of Believers which is here called sealing by a metaphor taken from that use of seals and signets among men whereby publick writs are confirmed and made authentick or the wares of merchands are marked and set apart for their own use In like manner the Spirit of God by renewing and sanctifying Believers imprinteth the draughts and lineaments of His own image upon them whereby they are not only set apart and sealed as His own peculiar goods but themselves also may be assured that they are His and shall be safely keeped under that seal untill the day of judgement called here the day of redemption See upon chapter 1. ver 13. and therefore by grieving the Spirit they did hazard the removall of this seal at least darken it much and consequently mar their own comfort exceedingly Doct. 1. The holy Ghost the third person of the blessed Trinity is graciously pleased to become in a singular manner familiar with the truely regenerate taking up a place of abode in their spirits and furnishing them with sweet and necessary counsel and advice from time to time 1 Joh. 2. 27. for as we shew His being grieved doth speak His withdrawing from them and a ceasing from being so friendly and familiar with them as a stranger will do from an inne wherein he hath received some affront which implieth that He was once present and familiar with them And grieve not the holy Spirit of God 2. How friendly and familiar soever the holy Spirit of God be with the believing soul yet so holy and pure is His Nature that he can behold no iniquity Hab. 1. 13. but when those that are dearest to Him give any way to known sin He must shew Himself displeasd with it and with them for it for so much is supponed while the Apostle disswading them from sin sheweth this holy Spirit of God will be grieved by it And grieve not the holy Spirit of God 3. However many by their obscene and putrid discourse intend no further than to make themselves or others joviall and glad Hos. 7. 3. yet hereby and by such other sins of the like stamp as being against the motions light and direction of the Spirit this holy Spirit of God is much displeased and so much as persons grived use to be and therefore will withdraw His gracious and conforting presence with all those other tokens of His respect and favour from the person by whom He hath been grieved Isa. 57. -17. leaving him to be guided for a time by his own spirit and the spirit of Satan Psal. 81. 12. and giving him over to a kind of desperate grief and hellish horrour Psal. 32. 3 4. or senslesse stupidity Isa. 63. 17. as a just reward for grieving the holy Spirit of God for Paul sheweth that by their putrid communication they would grieve the Spirit of God and make Him do what grieved persons use to do while he saith And grieve not the holy Spirit of God 4. As those spirituall plagues inflicted upon our spirits for grieving of the Spirit of God and following upon His withdrawing from us are most terrible so the childe of God not only may but ought to skare at and abstain from sin even that he may be preserved from those spirituall plagues and judgements though neither love to duty nor fear of an other correction do constrain him for the Apostle laboureth to deter them from the sin of loose speaking by this consideration as being of greatest force even lest thereby they should grieve the Spirit And grieve not the holy Spirit of God saith he 5. Though the redemption of Gods children be perfected in regard of the price payed by Christ Joh. 19. 30. yet in regard of the application of it unto us it is but begun in this world and perfected in the next for he speaketh of our compleat redemption as yet to come Whereby ye are sealed unto the day of redemption 6. Those whom God will compleatly redeem from all sin and misery both in soul and body and from whose eyes He will wipe away