work here called sealing did serve to evidence the truth and reality of somewhat which might otherwise have been questioned and particularly with relation to the Apostle's present scope it did serve to evidence the reality of their right to the glorious inheritance the truths of the Gospel and the sincerity of their closing with and believing of the Gospel now the work of God's Spirit which maketh all this evident and therefore hath the name of sealing is mainly His renewing and sanctifying work and especially His carrying-on of that work whereby He imprinteth the image of Himself which is holinesse Eph. 4. 24. upon Believers as an impression of the draughts and lineaments of the Seal are by sealing put upon the thing sealed so 2 Tim. 2. -19. the grace of sanctification and departing from evil is called a Seal though those other works of God's Spirit in Believers whereby He giveth them sense of His presence comfort and joy unspeakable flowing from it and full assurance may be looked upon as lesse principal parts of this Seal Fourthly ver 14. by the metaphor of an earnest which is used among Merchants for ratifying of their bargains he sheweth a use for which the bestowing of the holy Spirit upon them and His sealing of them by His sanctifying grace did serve even to be an earnest of the heavenly inheritance the full possession whereof being delayed until the last day God gave unto them His holy Spirit with His saving graces as an earnest or some small beginnings and a part of that glory which shall then be revealed that hereby He might assure them of their obtaining the whole in due season Fifthly he sheweth the date and time how long they were to content themselves with the earnest even untill the redemption of the purchased possession that is untill the day of judgment at which time those who are purchased by the bloud of Christ and are His possession and peculiar people shall obtain compleat redemption and full delivery from sin and misery In which sense redemption is taken Rom. 8. 23. And sixthly he sheweth the end which God purposed unto Himself in all this even the same which he mentioned formerly ver 12 to wit the praise of His Glory From the benefit which those Gentiles received besides what is marked upon the parallel place ver 11 Learn 1. Though it was the prerogative of the Jews above the Gentiles that Christ was first preached unto them and accordingly some of them did first trust in Him See ver -12. yet God hath made both Jew and Gentile equally to partake of all other things aswell of those which concern salvation it self as of the means and way of attaining to it for the same Christ the same free-gifted inheritance through Christ and the same Gospel which was bestowed upon the Jews are also bestowed upon the believing Gentiles In whom ye also have obtained an inheritance saith he 2. It is a thing highly observable and much to be taken notice of that the Gentiles who were profane dogs Mat. 15. 26. not a people Deut. 32. 21. without God chap. 2. ver -12. should be set down at the childrens table and have full accesse to free-grace and salvation and all spiritual blessings tending to salvation equally with the Jews who were God's only People separated to Him above all People Exod. 19. 5. to whom did pertain the Adoption Glory Covenants c. Rom. 9. 4. for Paul cannot speak of this without an also which is a note of exaggeration and heightneth the purpose as a thing very observable In whom ye also have obtained an inheritance From the mean whereby they attained this excellent benefit Learn 1. The hearing of the Gospel which supposeth the publick preaching of it Rom. 10. 14. is the ordinary mean whereby faith is wrought and consequently a right is conveyed unto the heavenly inheritance in so far as the Gospel so preached doth not only propound and make known to the understanding the object of saving faith which was before hid but the Lord also at or after the hearing of this Gospel preached doth work the grace of faith in the hearts of the Elect Act. 16. 14. for saith he Ye obtained an inheritance after that ye heard the Word of Truth the Gospel 2. The Gospel is the Word of Truth not only because it containeth nothing but truth for so the whole Scripture is the Word of Truth Psal. 19. 9 but also the Truths of the Gospel are most excellent Truths as being most remote from ordinary knowledge Mat. 16. 17. most profitable to lost sinners Tit. 2. 11. and do manifest the praise of God's glorious Attributes Luke 2. 14. more than any other Truths besides the Gospel doth clearly hold forth the truth and substance of all these dark and legal shadows Joh. 1. 17. for by the Word of Truth he meaneth the Gospel as he presently cleareth After ye heard the Word of Truth the Gospel of your salvation 3. As the doctrine of Salvation is the doctrine of the Gospel or glad-tydings to lost sinners for the word rendred Gospel signifieth a glad or good message So the doctrine of the Gospel is a doctrine of Salvation as not only revealing Salvation and a possible way for attaining to it which the Law doth not Gal. 3. 21. but also being the power of God to Salvation Rom. 1. 16 and the mean which God doth blesse for making us imbrace by faith the offer of Salvation Rom. 10. 14 15. and for working all other saving graces in the Elect Col. 1. 6. for the Apostle calleth this doctrine the Gospel or glad tydings of Salvation 4. It is not sufficient to know that the Gospel is a doctrine of Salvation in general or unto others only but every one would labour by the due application of the promises of the Gospel unto themselves to find it a doctrine of Salvation to them in particular for Paul hinteth at so much while he saith not simply the Gospel of Salvation but of your Salvation From the Spirit 's work of sealing following upon believing Learn 1. As the Gospel preached and heard doth not profit unto Salvation except it be believed so the Truths of the Gospel and Jesus Christ that good thing offered in those Truths is that in the whole Word of God which saving faith doth chiefly close with and rely upon and is fully satisfied with It findeth death in threatnings a burden of work in precepts but in Christ and the Gospel it findeth the way to Heaven made patent even a way how the sinner may be saved and divine justice not wronged for the Apostle having spoken before of their hearing the Gospel doth adde In whom to wit Christ the words may also read In which to wit the Gospel ye believed 2. Though none can actually believe before the Spirit of God come to dwell in them bringing alongs His royal train of habituall graces and the habit of faith amongst the rest unto the heart with Him
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
his glorious inheritance 8. Though sanctification and holinesse do not merit this heavenly inheritance seing it cometh to us freely and as it were by lot as the word signifieth yet none have present right to it nor yet shall have possession of it afterwards but only the Saints even they who are renewed and inherently holy Without holinesse none shall see God Heb. 12. -14. for he saith it is an inheritance in the Saints that is whereof only Saints are possessors 9. That we know and acknowledge Christ aright it is necessary to perpend much and thereby endeavour to know how useful a person he hath been and is unto us what great rich and glorious things He hath purchased for us and doth preserve in heaven for our behoof for he mentioneth their knowing the hope of His calling as one end or part of that wisdom which consisteth in the knowing or acknowledgement of Him spoken of ver 17. That ye may know the hope of his calling c. Vers. 19. And what is the exceeding greatnesse of His power to us-ward who believe according to the working of His mighty power HEre is another of those ends for attaining whereof the Apostle would have this wisdom bestowed upon them even that they might know somewhat of that which they partake at least in this life to wit the greatnesse of God's power which He exerceth in and towards Believers in His bestowing upon them saving grace and carrying-on of that work in despight of men and devils from step to step until grace shall be crowned in glory and they actually installed in the possession of that rich and glorious inheritance and he representeth and describeth this power first from its greatnesse it is great and so great that sufficient words cannot be found to expresse the greatnesse of it it is superlative and hyperbolically great for so the word in the Original signifieth Secondly from the object towards whom this power is exercised to wit Believers And thirdly from the principle and fountain from whence this powerfull working floweth even God's own natural and infinit power which he describeth from two epithets It is mighty yea almighty so as nothing is too hard for it Gen. 18. 14 and it is a working power or efficacious in working and so as it cannot be resisted where it is imployed to work Isa. 27. 4. Doct. 1. So unworthy is any of the lost sons of Adam of this heavenly inheritance Eph. 2. -3. so great and insuperable are these difficulties which are in their way to it Eph. 6. 12. and so weak and impotent are they to get them overcome 2 Cor. 3. 5. that no lesse than the omnipotent power of God working omnipotently is required to make them meet for it and bring them to the actual possession of it and therefore only the consideration of this mighty power can answer those doubts wherewith sense of weaknesse and unworthinesse will furnish a man against the possibility of his ever attaining to it for what is here spoken of God's power seemeth to be subjoyned thereby to point forth the way how that rich inheritance is attained and to solve those doubts which they might have had against their coming to it And what is the exceeding greatnesse of His power 2. They and they only shall come to possesse this heavenly inheritance after time who partake of the working of His mighty power upon their hearts in time for having spoken of that rich and glorious inheritance he speaketh here of the exceeding greatnesse of His power towards those who believe whereby he sheweth not only how we come to that inheritance but also who those are who shall come to it 3. The power which God exerces in converting and carrying-on the work of grace to glory in the Elect is not only great but exceedeth all contrary power which might impede that work so that there is no power in the devil the world in sin nor death which this power doth not overcome yea nor any impotency in the Elect themselves which this greatnesse of power will not help and strengthen for he calleth it the exceeding greatnesse of His power 4. There cannot a more pregnant proof be given of God's omnipotent power in working than what He giveth in converting sinners from sin to holiness and carrying-on the work of grace in them against all opposition until they come to heaven The creation of the world and working of miracles is no more evident proof of His omnipotency in working than this is for he instanceth the exceeding greatnesse of His mighty power not in any â—f those things but in His working towards Believers Towards us who believe saith he 5. So averse are men by nature from believing in Jesus Christ for righteousnesse so great an enemy is Satan to the grace of faith above all other graces Luke 22. 31 32. that no lesse than the working of God's exceeding great and mighty power is required for working us up to the grace of faith and the exercise of it for his designing them by the name of Believers while he speaketh of the exceeding greatnesse of this power implyeth so much Towards us who believe 6. Those only are most fit to speak of God's powerful and gracious working in hearts who have found somewhat of that work in themselves such will speak both more confidently and more throughly of this work there being somewhat of God's work in hearts which cannot be so fully attained by meer reading or hearing except experience serve as a commentary to understand what is read and heard Psal. 34. 8. for therefore saith he not towards those who believe but Us who believe including himself to shew he spoke of this power not as a stranger to it but from experience that they might believe him the rather 7. This mighty power of God in its working towards Believers is extended unto all times without restriction unto any difference of time either by-past present or to come It hath wrought in their first conversion and bringing them to believing Joh. 6. 44. it doth work by preserving them in the state of grace Luke 22. 32. by actuating their graces in them Philip. 2. 13. and making them to grow Cant. 4. 16. and shall continue with them alwaies working until their graces be perfected and they compleatly glorified Philip. 1. 6. for he expresseth no difference of time wherein it worketh only that it doth work And what is the exceeding greatnesse of His power to us-ward who believe 8. God's omnipotent and efficacious power which belongeth unto Him naturally and essentially as He is God is not only the fountain and principle from whence His powerfull operation towards Believers doth flow but also the rule according to which He doth work so that He is not only omnipotent who worketh but also He worketh omnipotently and therefore irresistibly for saith he The greatnesse of His power to us-ward who believe is according to the working of his mighty power 9. Even those who
have compleat salvation in right and title 1 Corinth 3. 21 22. and in the earnest of it Eph. 1. 14. So the whole work of their salvation from its first step in regeneration unto its last step in their glorification doth intirely flow from Gods free grace and from none of their worth for he saith ye are saved in the time bypast and ascribeth it to grace by grace ye are saved 4. The maintaining of the interest of free grace in our salvation as being the alone impulsive cause thereof in opposition to our worth is a thing that the Spirit of the Lord is very carefull of the glory of His free grace being all which He seeketh after in our salvation chap. 1. 6. and a thing which men do naturally encline to intrench upon and to rob Him of either in whole or in part Rom. 10. 3. for therefore doth the Apostle so frequently shew the dependance which salvation hath upon Gods mercy love and free grace ver 4. -5. and here by grace are ye saved 5. Free grace and faith do well agree in the bringing about our salvation neither is salvation the lesse of free grace that it is also of faith seing faith is not only a fruit of Gods grace in us Phil. 1. 29. but also and mainly because faith doth not justifie or save us for any worth in it self or as it is a work for all works are excluded ver 9. but for the worth of its object Jesus Christ and of His righteousnesse Rom. 5. -19. which faith apprehendeth Philip. 3. 9. for the Apostle ascribeth their salvation both to grace and faith ye are saved by grace through faith 6. Though Gods free grace favour and goodwill doth freely bestow that salvation upon the Elect which Christ by His merit hath purchased yet the Wisdom of God hath thought it fitting that this salvation shall not be actually bestowed untill the person to be saved do lay hold by faith upon the offer of salvation in the Gospel and of Christs righteousnesse whereby salvation is acquired that so the heirs of glory may not only have a right to heaven by faith before they come to the actuall possession of it Joh. 3. 16. but also be made meet to partake of that heavenly inheritance Col. 1. 12. their natures being renewed when the habit of faith is wrought in them by God 2 Corinth 5. 17. and their hearts also being purified by the exercise of that grace Acts 15. 9. for saith he by grace are ye saved through faith 7. The ascribing of salvation to Gods free grace though it doth not exclude Christs merit and the act of faith as imbracing the righteousnesse of Christ See Doct. 5. Yet it excludeth all things in our selves whether dignity of our natures the enjoyment of civil or ecclesiastick priviledges nobility of discent all our common or more speciall gifts and induements whether of nature or grace from having any meritorious or causall influence in bestowing either a right to salvation or the possession of it for Paul opposeth these two by grace are ye saved and that not of your selves 8. As heaven and salvation are Gods gift so they are such a gift as is freely given by God who is not induced thereto by any thing in the person to whom it is given whether sense of benefit already received or hope of any benefit to be received from Him in time coming which occasioneth the bestowing of gifts among men salvation is indeed a gift but not such a gift for it is a gift without all rise from any thing in our selves And that not of your selves it is the gift of God saith he Vers. 9. Not of works lest any man should boast HE further explaineth in what sense their salvation did come from free grace and proveth it by other two arguments which do also confirm the two former The first taken from the removeall of those things in particular from having any meritorious or causall influence upon their salvation which all men have a kind of naturall propension to rely upon for salvation to wit their works and those even their good works for so doth he explain himself ver 10. whence it followeth that they were saved of grace and not of themselves The second is taken from the end aimed at by God in contriving the plot of lost mans salvation to wit that all ground of gloriation might be taken away from man as being in the meanest respect a saviour to himself and that all the glory might be ascribed compleatly unto God in Christ See 1 Cor. 1. 30 31. which end could not have been obtained except they had been saved by grace and not of themselves Doct. 1. Though the word grace in Scripture be somtimes taken for the saving graces of Gods Spirit in us 2 Pet. 3. 18. yet when salvation is ascribed unto Gods grace we are alwayes to understand grace in God that is His free favour and goodwill and not grace inherent in us or good works the exercise of that grace for the Apostle establisheth grace ascribing our salvation to it and excludeth grace inherent and good works which were inconsistent if they were the self same thing Not of works saith he 2. The salvation of Believers doth so much flow from free grace as that all works of theirs even their good works are thereby excluded from having any meritorious influence upon it for even our best works are imperfect Isa. 64. 6-they are a debt which we owe unto God Luk. 17. 10. the power and activity whereby we do them is given of God Phil. 2. 13. and therefore we can merit nothing and least of all salvation by them at Gods hand Thus the Apostle explaineth how we are saved by grace even so as to exclude all works Not of works saith he 3. Though a man may boast and glory of the good things which God hath given him in some respects See upon Gal. 6. ver 4. doct 5. Yet the way wherein salvation is conveyed unto sinners is so contrived that no ground is left for man to boast in himself for any thing which his wisdom goodnesse power or worth do contribute for bringing of his own salvation about either in part or in whole From the first step thereof election unto the last his glorification man and his worth are still depressed and God and His free grace alwayes exalted for the Apostle sheweth this was the end God did aim at even least any man should boast 4. In so far as works even good works have place in the matter of mans salvation so far hath man mater of boasting and ascribing the glory of his salvation to himself and holding back the glory of it from God for although good works do come wholly from the Spirit of God in so far as they are good yet they are our works in so far as they are wrought by us being now renewed and enabled to work by influence from God and therefore heaven and salvation
and was a broad belt wherewith souldiers were girt about the middle and did serve both for ornament as being set with drops of brasse or silver and hiding the gap and want between the other pieces of the armour in that place and also for safety and defence as keeping all the rest of the armour fast guarding the belly and strengthening the loyns In like manner this grace of sincerity is the Christians ornament Job 1. 47. covereth many other wants Gen. 20. 6. is a necessary ingredient in all other graces without which they are but counterfeit shadows Prov. 15. 8. and addeth strength and courage to the heart in the day of sore trial Job 27. 5 6. The second piece of armour is righteousnesse not the imputed righteousnesse of Christ which seemeth to be included under the buckler of faith but the inherent righteousnesse of an holy conversation whereby we are enclined and do accordingly endeavour to give both to God and man their due and right Acts 24. 16. according to both the Tables of the Commands Luke 1. 6. and it answereth that piece of the bodily armour which was called the breast-plate whereby the breast and vitall parts therein contained were secured In like manner this grace of righteousnesse doth guard the vitall parts of the soul and that wherein the life of a Christian doth consist to wit the root and seed of inherent grace in the heart 2 Pet. 1. 10. and the faith of his interest in God for righteous walking is an evidence of interest 1 Joh. 2 3. Hence Learn 1. None shall after death stand as victorious over all their spirituall enemies but such as here do stand as souldiers in a military posture They must stand as watchmen Hab. 2. 1. to observe and take up their enemies motions and approaches 1 Pet. 5. 8. and they must stand as fighters to resist and withstand all his furious assaults 1 Pet. 5. 9. otherwise they shall never stand as conquerours for having spoken ver 13. of their standing as conquerours at death he exhorteth them in order to their standing that they would here stand as souldiers Stand therefore 2. Assurance and certainty of through bearing and victory over all our spirituall adversaries is so far from being in its own nature a pillow to foster security and carnall ease that it addeth courage and spirit to those who have it and rendereth them so much the more watchfull active and diligent yea and nothing weakeneth more the hands of a christian souldier than diffidence and distrust of successe for from what he promised ver 13. that they should stand as conquerours he encourageth them here to stand in the conflict Stand therefore 3. Whenever a man doth engage to fight under Christs banner and betaketh himself to his military posture he may expect a present charge and to be set upon without delay by his spirituall adversaries for no sooner doth he bid them stand but with the same breath he commandeth them to put on their armour and be in readinesse to receive a present assault Stand therefore having your loynes girt about 4. The Spirit of God speaking in Scripture doth usually set out most heavenly and spirituall purposes by similitudes taken from things earthly and such as do occur in our ordinary imployments hereby teaching us so to converse among and look upon things earthly as to gather some spirituall lessons from them for the Apostle doth here resemble every piece of the souldiers armour to some answerable Christian grace Having your loyns girt about with truth 5. The grace of truth and sincerity is a necessary piece of the Christians armour without the which we cannot choose but be exposed and laid open to severall deadly blows and dangerous tentations from our spirituall adversary without sincerity we are easily driven to dissemble both with God Psal. 78. 36 37. and man Psal. 55. 21. to go about choicest duties for base and by-ends Math. 6. 2. Phil. 1. 16. to curtell our obedience astricting it to some commanded duties only neglecting others Mark 6. 17. with 20. yea and to despare of mercy or of doing better in time coming when Satan shall accuse and challenge us for our base hypocrisie in time by past to which he himself did tempt us Matth. 27. 4 5. for the Apostle commandeth the Christian souldier to arm himself with truth and sincerity Having your loyns girt about with truth 6. Though Satans chief arms whereby he fighteth in this spirituall conflict are deceitfull wiles and subtile snares See ver 11. yet the Christian souldier must not endeavour to overcome him with his own weapons but ought to be sincere and streight he must not lie no not for God Job 13. 7 8. neither think to out-wit his adversary by yeelding a little and falling back one step of purpose to advance two for it or to capitulate with him by yeelding to one sin at one time upon condition to give way unto none other or not to the same afterwards which at the best is to do evil that good may come which is condemned Rom. 3. -8. and is inconsistent with true sincerity and plain dealing which is here enjoyned to the Christian souldier Having your loyns girt about with truth 7. The grace of righteousnesse or an honest fixed purpose and earnest endeavour to obey God in all His commands is another necessary piece of a Christians armour without which we are exposed and laid open to severall deadly blows and dangerous tentations from our spirituall adversary even such as question our interest in God and brangle our peace with Him Isa. 32. 17. without this purpose and endeavour we are easily driven to break all or any of Gods commands Prov. 11. 5. and 13. 6. and more particularly to take a sinfull course for our own vindication under unjust reproaches Isa. 51. 7. to distrust the providence of God under straits Gen. 30. 33. and to make a foul retreat in the day of trial Prov. 28. 1. for the Apostle commandeth the Christian souldier to arm himself with righteousnesse And having the breast-plate of righteousnesse 8. It is not enough for a Christian souldier to propose unto himself a good and approved end and to be sincere and streight in aiming at the end proposed but he must make use of good and approved means consisting in conscientious practice of all commanded duties both to God and man for with sincerity and truth which relateth chiefly to the scope and end proposed in our actions he enjoyneth the practice of righteousnesse which giveth to both God and man their right and due Vers. 15. And your feet shod with the preparation of the gospel of peace THe third piece of armour here enjoyned to be put on is the preparation of the Gospel of peace that is a prepared and resolute frame of heart to go through our Christian course with chearfulnesse and patience notwithstanding of all the difficulties of the way for the word rendered preparation is used
of the Son of God who loved me and gave Himself for me HEre is a third Reason to the same purpose with the former shewing more fully that justified persons are most strictly tyed to mortify sin and lead an holy life if so they walk according to the prescript of the Doctrine of Justification which was taught by Paul for he and by consequence all real Believers were crucified with Christ to wit the old man of their indwelling corruption Rom. 6. 6. it did receive the stroke of death by His death He having by death redeemed them from the slavery of it Tit. 2. 14. which crucifixion with Christ doth not destroy the natural life of Believers for so Paul sheweth he did live only the old man of corruption doth not live in them so as to act them in what they do but Jesus Christ doth live in them He being united to them as the root to the branches or head to the members and furnishing them with spiritual life and motion whereby the very natural life which they live and those things which concern that life are ordered and gone about by vertue of strength drawn from Christ by Faith in Him and the consideration of Christ's love to them and His dying for them because he loved them is a great inducement unto justified persons so to live Now this being true in Paul and in some measure in all Believers and seing the principles of the Doctrine of Justification did bind all to this It is evident that to affirm this Doctrine did tend to foster sin is but a foulforged calumny Doct. 1. As Jesus Christ did die a most shameful painful and cursed death upon the crosse Gal. 3. 13. so in His dying He did stand not as a private but as a publick person in the room and place of all the Elect for He was their surety Heb. 7. 22. and died for them Job 11. 50. so that when they lay hold upon Him by Faith and thereby are made one with Him Eph. 3. 17 the crosse and passion of Christ as to all those benefits which were purchased by it whether in order to the removal of the guilt of sin Mat. 26. 28. or to the subduing of its strength and quickning of them in the way of holinesse 2 Cor. 5. 15. or to the purchasing of life eternal for them Joh. 3. 16. is as verily made theirs as if they had been crucified in their own persons for Paul saith of himself as an instance of all Believers I am crucified with Christ. 2. The former confideration of the Believer's right to Christ's purchase in order to the subduing of sin layeth a strong engagement on him and giveth a great encouragement unto him to oppose resist and set about the mortification of sin in himself for Paul maketh this an argument to prove that the Doctrine of Justification in its own nature is no friend to sin because according to the principles thereof the justified person is crucified with Christ. 3. God's infinit wisdom hath found out the way whereby the threatning of death Gen. 2. 17. is fulfilled in the Elect so that they die and yet their lives are spared they die and yet they live for they are reckoned in Law to have died when Christ their Surety died for them so that He was taken and they go free Joh. 18. 8. thus is that riddle solved which is here propounded by Paul I am crucified with Christ yet I live 4. Though notwithstanding of fulfilling the threatning of death upon the Elect they do live yet upon their believing in Jesus Christ the old man of corruption and power of sin is so far weakened in them that it doth not bear the chief sway in their heart to command execute and order all their actions as formerly it did Gen. 6. 5. for thus is that other riddle solved which is here propounded Nevertheless I live yet not I to wit the old I the body of death and corruption did not live in him but was mortified and the dominion thereof removed Rom. 6. 14. Dost 5. The Doctrine of Justification by Free-grace revealed in the Gospel layeth on strong obligations upon the justified person to set about the whole duties of Sanctification not only those which relate to the mortifying of sin but also to his quickning in the way of grace both those must go together and the justified man is obliged to both and furnished with help and encouragement from the Doctrine of Justification to set about both for Paul sheweth they were both conjoyned in himself the first while he saith Not I live the second while he saith Christ liveth in me whereby is meant his following the motions of Christ's Spirit as the guide of his life Rom. 8. 1. and this he speaketh of himself as a thing that he was obliged unto and furnished for by the Doctrine of Justification which he taught otherwise he should not have refuted the calumny of his adversaries 6. That Christians may live the spiritual life of grace they must 1. be united to Christ and have Christ dwelling in them by Faith Eph. 3. 17. for speaking of the spiritual life which he lived he supposeth Christ to be in him But Christ liveth in me 2. Besides this union with Christ there must be a communication of influence from the Spirit of Christ to excite them unto Cant. 5. 2. enable them for John 15. 5. make them persevere Philip. 1. 6. and effectually to order and direct them in Philip. 4. 13. the practice of every thing that is spiritually good for this is to have Christ living in them to wit as the head in the members or root in the branches which do furnish the members and branches with all things necessary for life and growth and Christ's quickning of Believers in the way of grace is frequently see forth by similitudes drawn from those Col. 2. 19. Joh. 15. 5. 3. The Believer if so he would live this spiritual life must not only have the habit of Faith in his heart but also must keep it in daily exercise so as first thereby to try what he is to do if so it be warranted by the Word of Truth and how it is to be circumstantiated Rom. 14. 23. Secondly thereby to draw furniture from the Spirit of Christ for exciting enabling and directing him in the way of duty 2 Cor. 3. 5. And thirdly to apply pardoning mercy for covering the defects of duty when he hath gone about it and for removing the guilt of all his other sins Mat. 6. 11. for this is to live by the Faith of the Son of God or in the Son of God which Paul speaketh of as a necessary ingredient in this spiritual life 4. This spiritual life and life of Faith must be extended not only to spiritual duties and of God's immediate Worship but also to all the actions of our natural and temporal life in so far as they fall under a Command even to our eating and drinking 1 Cor.
of 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
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
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