by Christ. Doct. 〈◊〉 Though the Lords Ministers ought mainly to labour upon the affections of people endeavouring to work them up to such a frame and temper as the Word of God doth call for 2 Tim. 4. 2. yet this also is a considerable part of the ministerial task which they would endeavour in the first place and in order to their more effectuall and orderly moving of the affections even to make the Lords people understand the mind of God revealed in Scripture as well concerning their sin and misery as the remedy thereof held forth in the Gospel Act. 2. 22 23 38 39. and therefore they would affect great plainnesse of speech dimitting themselves so far as is possible unto the capacity of the meanest For Paul sheweth that the information of the judgement was that which he endeavoured with the first in the discharge of his Ministery And to make all men see faith he 2. The Word preached by sent Ministers is the Lords ordinary mean and instrument by which he conveyeth the saving knowledge of Gospel-truths unto the Elect and that both by making these truths evident and plain that so they may be known being otherwise hid Col. 4. 4. and by opening the eyes of their understanding that they may see being otherwise blind Act. 26. 18. for the Lord imployed Paul in the ministeriall calling To make all men see what is the fellowship c. The word signifieth both to make a thing evident that it may be seen and to give an inward principle of knowledge unto men by vertue whereof they may see 3. The commission given by Christ unto His Servants to preach the Gospel under the New Testament is not astricted unto the Jews only as it was before Christ came in the flesh yea and after His incarnation before the midle-wall of partion between Jew and Gentile was removed by His death Matth. 10. 5. But it is extended indifferently to all nations under heaven and to all persons without exception as God by His providence shall open a door unto His Servants to go unto them for so is Paul's commission here to be understood even to make all men see 4. That sinners lost by nature may attain to fellowship and communion with the true Church of God by sharing with them in all their priviledges and good things purchased by Christ and in Christ Himself the Covenant of Grace and in all the prayers gifts and graces of all Believers through the world is the gladest tydings that ever sounded in their ears for Paul having shown ver 8. that his office was to preach or as it is in the Original to declare good tydings to the Gentiles he sheweth here what those glad tydings are even to make them see what is the fellowship of the mysterie that is what that fellowship is which they were now admitted unto with the true Church of God in all her priviledges and formerly was an hid secret 5. The written Word of God is such a depth that the quickest wits cannot find the bottom of it there being many things contained in it at least by just consequence which even they who have their senses exercised in it cannot throughly discern or collect from it for even this mysterie that the Gentiles should have fellowship with the Church without entring by the door of Circumcision was revealed though obscurely in the Scriptures of the Old Testament as Paul doth gather by consequence from the time of Abraham's Circumcision Rom. 4. 10 11. and from Melchisedeck's Priesthood Heb. 7. 11. and yet saith the Apostle this was a mysterie which from the beginning of the world hath been hid in God So that even the Prophets did not fully understand it nor the Apostles themselves untill it was more clearly revealed Acts 10. 10. 6. Jesus Christ is true God equal with the Father in power and glory having an eternal being before the world was made for the Father created all things by Jesus Christ. to wit not as by one instrument but as one working with Him and from Him Heb. 1. 2. Joh. 1. 3. 7. Though the grace of Redemption be not of equal extent with the work of Creation there being many created whom God will never save Matth. 7. 21. yet Gods equal interest in all by creation doth abundantly plead His liberty to save whom He pleaseth and to save one as well as another whatever a spirit of envy in some may say to the contrary for the Apostle's scope in saying God created all things by Jesus Christ is to shew that none could justly stumble at God's saving the Gentiles as well as the Jews seing He had equal interest in both by creation 8. The consideration of Christ's God-head and of His creating all things doth contribute much to the faith and right understanding of His discharging the mediatory Office in uniting all the Elect to God and among themselves in so far as this consideration doth hold Him forth to be one fitted and enabled to do what is undertaken and speaketh His interest in them as His creatures and right to save them if He please for that Paul may further clear this purpose of uniting Jew and Gentile in one by Christ he mentioneth God's creating all things by Christ as God equall with Himself Vers. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God THe Apostle doth magnifie his office sixtly from the advantage and benefit which did thereby redound unto the glorified Angels called here principalities and powers chiefly because God maketh use of their Ministerie in governing the kingdomes and principalities of this world Dan. 4. 13 14. and 10. 12 13. and because of the force and power they have in executing the will of God Psal. 103. 20. and are said to be in heavenly places not as if they were never upon earth Gen. 32. 1. but the place of their ordinary residence is in heaven Matth. 18. 10. Now the Apostle sheweth that this was one end intended by God to be brought about by his preaching the Gospel unto the Gentiles even that the Church being hereby gathered of Jew and Gentile might be as a glasse wherein these glorious creatures should behold the manifold wisdom of God that is the many and signall evidences of Gods infinit wisdom manifested in the way of salvation held forth by the Gospel 1 Corinth 1. 24. and in His diverse wayes of dispensing grace and salvation in several ages Heb. 1. 1. the Doctrine of salvation remaining alwayes the same for substance Heb. 13. 8. and more especially as to the present purpose in His receiving the formerly profane and idolatrous Gentiles unto fellowship and society with His Church having abolished Circumcision and the rest of those leviticall Ordinances which is the main subject of all that preceedeth this Verse in this Chapter Doct. 1. The glory of free grace mercy wisdom and of other divine attributes which God
captivity captive and gave gifts unto men THe Apostle secondly in this first branch of the second generall argument for union from the diversity of gifts doth confirm from Psal. 68. 18. what he presently said that Christ is the author and bestower of all graces and gifts with their different measures In which place of the Psalm David doth look through the ark a type and shadow to Christ the substance and in a prophetical way speaking of things to come as already past to point-out the certainty of their performance he doth foretell that Christ should in a triumphant manner ascend up on high or unto the heighest heavens See ver 10. and that at and by vertue of His ascension He should first lead captivity captive that is as he had upon the crosse foiled His many enemies and begun to triumph over them Col. 2. 15. So in His ascension He should continue the triumph evidently declaring that He had given a totall rout to all the spiritual enemies of His Church and Kingdom The expression used to set forth this purpose hath in it an allusion to conquerors who in their triumphing solemnities used to drive their captive enemies before their own triumphant chariots See this expression used in the same sense Judg. 5. 12. And secondly following the same allusion to triumphing conquerors who used to divide and scatter the spoil and other magnificent gifts among the applauding Citizens and Souldiers he sheweth that Christ should at and by vertue of His ascension pour-forth and distribute a large measure of gifts and graces upon His Church and severall members thereof which prophesie the Apostle citing the place with some variation of the words but keeping close to the sense and purpose doth shew was now fulfilled by Christ and consequently that Christ is the bestower of all graces and gifts with their different measures as was affirmed ver 7. Doct. 1. Ministers ought to hold forth nothing for truth or presse nothing as duty upon the Lords people but what they may confirm and prove to be such from the authority of God speaking in Scripture yea and it is their duty sometimes to bring forward their proof by making expresse mention of it for thus doth Paul confirm what he spake ver 7. by a testimony cited from the Psalms Wherefore he saith that is David or the Spirit of God speaking by David saith 2. As there was much of Christ revealed in the Scriptures of the Old Testament though but darkly and under a vail of types and ceremonial shadows So He was revealed and spoken-of in those Scriptures as true God and Jehovah for that which is said Psal. 68. was spoken of God even Jehovah as appeareth from ver 4. and all alongst which Paul sheweth here was fulfilled in Christ Wherefore be saith he hath ascended c. 3. Though the very words and phrase of Scripture are much to be thought of and closely adhered unto so far as is possible lest by our unnecessary casting of Scripture-purpose in an affected strain of words unknown to Scripture we lose at length the purpose with the words 2 Tim. 1. 13. Yet the sense and meaning of Scripture is mainly to be sought-after and kept in remembrance so that though we do not call to mind the very words of such a Scripture but only the sense meaning and purpose of it we may draw comfort or information from it or make use of it otherwayes for the Apostle here as oft elsewhere doth not so much adhere to the precise words as to the sense of that Scripture which he cites in so far as where in the Psalm it is said Thou hast ascended and received gifts for men to wit He received them to be given to men it is here When He ascended and gave gifts unto men 4. Our Lord Jesus Christ having finished the work which was given Him to do on earth Joh. 17. 4. did locally ascend unto heaven carrying His humane nature up thither Act. 1. 9. 10. that so He might be exalted in that glory which He had before the world was Joh. 17. 5. and take possession of heaven in our name Eph. 2. 6. and there prepare a place for us Joh. 14. 2. for saith he When He ascended up on high 5. As Christ did engage in a warfare on our behalf with many strong and potent enemies to wit the devil the world sin death and hell So He hath carried the day of all and gained an absolute compleat victory over all in so far as though the Godly must have a battel with these Eph. 6. 12. yet Christ the Head of Believers is now above the reach of hazard from enemies and consequently Believers in their Head yea and they themselves are above all hazard also in so far as all their enemies cannot mar their salvation Rom. 8. 35 c. Sin and Satan doth not reign in them Rom. 6. 12 14. death hath lost its sting towards them 1 Cor. 15. 55. and become a passage unto life Philip. 1. 23. for by this captivity which Christ led captive is meaned not those whom He delivered from captivity but whom He fought against brought in captivity and triumphed over even all His and our spiritual enemies He led captivity or a multitude of captives captive 6. The constant opposition which Satan raiseth against the Church and Kingdom of Christ doth not so much flow from any principle of hope in him to prevail in that wofull work as from his inveterate blinded malice against the salvation of sinners so that he cannot but malign and oppose it though he know he cannot mar it for at Christs ascension he could not but know that by all his malicious cruel actings against Christ he had effectuate nothing but his own eternal shame and confusion seing that Christ did thereby openly declare He had led captivity captive 7. As those for whom Christ did purchase any good or advantage by His death and did manifest His purchasing good for them by His ascension were men and not devils So not only saving graces which are given to the Elect only but also common gifts are a part of His purchase which are given sometimes to reprobates for the good and edification of His Church Matth. 7. 22 23. for both these are comprehended here under gifts which being purchased by His death He did at His ascension in a larger measure than formerly give unto men and to men indefinitly even to rebels Psal. 68. -18. Vers. 9. Now that he ascended what is it but that he also descended first into the lower parts of the earth THe Apostle doth thirdly comment upon and apply the cited testimony And first he sheweth what Christs ascending unto heaven to wit by His own divine power otherwise the Apostle's inference in this place should not hold did presuppose as necessarily foregoing even His previous humiliation and abasement in all its steps expressed by His descending to the lowerparts of the earth where the lower parts are to be
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
own House and Family which is the Church to whom He dispenseth and distributeth all her mercies comforts and crosses with no lesse yea with infinitly greater care wisdom and foresight than any man doth care provide for and govern his own family So among other things He dispenseth and ordereth times and seasons for his Church as not only having fixed in his eternal counsel the general periods of the Churches time how long the Church should be in her state of infancy how long under the bondage of the Law and how long she shall continue in her more grown and perfect age under the Gospel but also the time and season for bestowing of particular mercies and inflicting corrections and chastisements for the word rendred dispensation signifieth the way of administrating the affairs of the family by the master thereof and the times come under those things which are administrated by God That in the dispensation of the fulnesse of times 7. As every time chosen of God for bestowing of any mercy is the full and fittest time for his bestowing of it So the time of Christ's incarnation is in a speciall manner the full time and fulnesse of time and that not only because it was that full time which God had appointed in his decree and for reasons known to his own unsearchable wisdom condescended upon as the most fitting time for that great work but also because all the fore-going prophecies promises and types of the Messias were fulfilled in those times Luke 24. 27. and the will of God concerning man's salvation was then and not till then fully revealed Heb. 1. 2. for the Apostle calleth those times the fulnesse of times That in the dispensation of the fulness of times 8. Though the benefits purchased by Christ and particularly that of effectuall calling and gathering together unto God those whom sin did separate from Him be intended for and accordingly doth light only upon few Mat. 7. 14. Yet the Gospel and Promise by which Christ and the benefits purchased by Him are revealed is drawn up in the most comprehensive expressions And this of purpose that none may hereby be excluded from laying hold upon that gracious offer but such as do exclude themselves Joh. 5. 40. for saith he That he might gather together in one all things both which are in heaven and which are on earth by which broad expressions are meaned only the Elect for there is an universality and world even of those 2 Cor. 5. 19. and not all the creatures not Devils or Reprobates Joh. 17. 9. yea to speak properly not yet the elect Angels who being never separated from God by sin cannot be gathered to him by Christ though they may improperly and in some respects be said to be so to wit because of those advantages which they have by Christ as that they are now most perfectly and inseparably united with God without hazard of being separated from Him Mat. 18. 10. and have attained the knowledge of that wonderfull plot of Man's Salvation through Jesus Christ which was a mysterie even to them Eph. 3. 10. and a greater measure of joy than formerly they had upon Christ's converting and saving of lost sinners Luke 15. 7 10. Doct. 9 All who belong to God's purpose of Election and who are or shall be gathered together in Christ are either in heaven or earth Paul knew no purgatory or third place for the souls of the Elect to go unto after death to endure the temporal punishment due to their sin for he divideth those all things which were to be gathered into things in heaven and things on earth 10. There is an union betwixt the Saints departed now in heaven and those who are yet alive upon the earth so as they make up one mystical body under one head Christ to whom the Saints departed are united though not by faith 1 Cor. 13. 10. yet by sense as we are united to Him by faith and as they are united to Christ so also one to another and to us by love for charity never faileth 1 Cor. 13. 8. from which union there floweth a communion betwixt them and us whereby they do pray for the Church in general Rev. 6. 10. though not for the particular conditions and persons of men upon earth whereof they are ignorant Isa. 63. 16. and the Godly upon earth do in heart and affection converse with them in heaven Philip. 3. 20. desiring continually to be dissolved and to be with Christ Philip. 1. 23. though they are not to pray unto them or give them religious worship Rev. 19. 10. for saith he That in the dispensation of the fulnesse of times he might gather together in one things in heaven and things on earth 11. Jesus Christ is that person in and by whom we are gathered together unto God by faith in Him and to the Angels and also among our selves by the grace of love He having united the two dissentient parties God and man in His own Person Mat. 1. -23. and having satisfied justice for that wrong which caused the rent Isa. 53. 5. and working in us by His Spirit those graces of faith and love whereby we are made one with God and among our selves Act. 5. 31. and having by His death taken away that wall of partition and enimity which was betwixt Jew and Gentile Eph. 2. 14 15 16. it being also necessary that we be in Him by faith before we be united to God through Him for the Apostle is so much delighted with this Truth himself and would so gladly have it well known believed by others that he doth inculcate it twice in this one vers That he might gather together all things in Christ and again even in Him Vers. 11. In whom also we have obtained an inheritance being predestinated according to the purpose of Him who worketh all things after the counsel of his own will 12. That we should be to the praise of his glory who first trusted in Christ. THe Apostle having hitherto spoken of all the Elect in general doth now make application of the former doctrine first to the Jews and next to the Gentiles and hereby he doth yet further and thirdly inforce the fore-mentioned scope while he sheweth in effect that the prerogative of the Jews above the Gentiles made not grace the lesse free to them and that nothing which the Gentiles could pretend to beyond the Jews made it lesse free to them either And first he applyeth it unto the Jews whereof Paul was one and therefore he speaketh of them in the first person We. And first he sheweth that they to wit Believers among them as is explained ver -12. had in Christ and by vertue of His merit and intercession obtained an inheritance to wit of Heaven and Glory Col. 1. 12. and by consequence all the fore-mentioned blessings which lead to it and this not from their own merit or free choice but freely and as it were by lot wherein least of man is seen
who honour Him 1 Sam. 2. 30. and giveth grace unto the humble Iam. 4. -6. for Paul did evidence such a frame of heart by bowing his knees when he prayed 7. Deep reverence of heart towards the sacred majesty of God in prayer may well consist with faith and confident approaching unto God as a reconciled father Both of them ought to be joyned together in prayer yea and both when they are sincere and not counterfeit do mutually strengthen and intend one another so that the more we put our trust in Him the more will our hearts fear and adore Him Psal. 130. 4. for the Apostle exercised not only reverence in his prayer as is already shown but also confidence while he taketh up God as the Father of our Lord Jesus Christ and of the whole family of Believers through Him 8. See further concerning this title given to God with relation to Christ upon chap. 1. ver 3. in the exposition and doct 2. and ver 17. doct 3 5 6. unto the Father of our Lord Jesus Christ. From Vers. 15. Learn 1. As there is but one Church universal comprehending all the Elect in all times and places whether in heaven or earth So all within the Church are of one kinred and linage descending of one common father for he designeth the Church to be one whole family in heaven and earth the word signifieth such a family as is the linage of one man 2. As this one Church is Gods family and houshold See chap. 2. ver 19. doct 8. So all the members of His Church and family are comprehended either in heaven or earth Scripture knoweth nothing of a purgatory or third place different from these for the Apostle sheweth this whole family is in heaven and earth and named of God 3. Those near relations under which God doth stand towards His Church are founded upon Jesus Christ and all the benefits flowing from such relations are conveyed unto the Church through Him without whom God is a consuming fire to sinners and in whom He is a reconciled father unto Believers for the Apostle looketh upon God first as He is the Father of our Lord Jesus Christ and next as He is the Father of all the Elect Of whom the whole family is named to wit His children Joh. 1. 12. and domesticks Eph. 2. 19. 4. The near relation which God hath to His Church and His Church to Him is sufficient ground and warrant for faith to rest upon Him and plead with Him for supply and furniture of all grace and of every thing needfull for shall not He provide for His own children who hath pronounced those among men to be worse than infidels who provide not for theirs 1 Tim. 5. 8. Hence the Apostle maketh this a ground of his confidence to be answered by God in what he sought in behalf of those Ephesians even Gods fatherly interest in them Of whom the whole family in heaven and earth is named Vers. 16. That he would grant you according to the riches of his glory to be strengthened with might by his Spirit in the inner man THe Apostle doth secondly particularize those petitions which he put up to God in his prayer and they are four The first whereof is in this verse to wit That God from the fountain of that in-exhaustible treasure of His divine attributes called His glory Exod. 33. 18. with 34. 6 7. and especially of His mercy and power which are set forth by the name and epithet of His glory or glorious Eph. 1. 6. Col. 1. 11. would furnish them with a daily increase of spirituall strength whereby they might resist the devil and all spirituall adversaries in their Christian course Chap. 6. 12. which strength was to be wrought by the holy Spirit in their inward man whereby as 2 Corinth 4. 16. is meaned the soul not simply in it self but as living the life of grace and those things which relate to that spiritual life as the outward man doth comprehend all those things belonging to a man's outward estate So in a word he prayeth that they may be strong and flourish in all things which relate to the spirituall estate of their eternal souls Doct. 1. From the Apostle his being able to give an after-account of what he prayed for see chap. 1. ver 17. doct 2. that he would grant unto you 2. Whatever strength or natural parts of body or mind men naturally have to compasse their effairs of this world Gen. 4. 20 21 22. yet they are wholly destitute of all spiritual strength and activity for compassing heaven and happinesse and for walking in the way of holinesse which leadeth to it for the Apostle findeth an inlack of this strength even in the converted Ephesians and therefore doth seek it from God unto them Much more must it be wholly wanting in those who are not yet converted That he would grant unto you to be strengthened in the inward man 3. Though there be a new principle of spirituall strength wrought in those who are renewed at their first conversion Jer. 31. 33. whereby the renewed heart being wrought upon by the Spirit of God doth really work that which is spiritually good Philip. 4. 13. Yet a constantly-renewed supply of grace and strength from the Spirit of God is necessary even to the renewed man whereby those seeds of grace already wrought in him may be upheld in their being Jer. 32. -40. preserved against the furious assaults of raging tentations Luk 22. 32. a 〈…〉 d and made to do that which is truely good Philip. 2. 13. and much more that hereby grace begun in conversion may be made to grow and advance towards perfection Philip. 1. 6. for the Apostle prayeth even for those converted Ephesians that they may be strengthened with might in the inward man 4. Such is the vanity lightnesse and inconstancie of our hearts in good Psal. 39. -5. our impotencie to resist tentations Matth. 26. 34. our pronenesse to turn from the wayes of God Gal. 5. 7. So strong so subtile so assiduous are our spirituall adversaries Eph. 6. 12. So many are those difficulties discouragements diversions and hinderances which we have to wrestle with and overcome in the way to heaven Act. 14. -22. that except we be underpropped and strengthened by Gods almighty power we cannot stand one moment and much lesse advance in our Christian course for therefore doth Paul pray that they might be strengthened with might in the inward man 5. Even the regenerate children of God in seeking increase of strength and of more grace from God must not if so they would obtain their suit plead from their merit or any good use they have made of their former grace seing upon a strict account it will be found that grace hath not been so improven by the best as it ought Isa. 64. 6 But they must seek what they so expect as a gift from God's free grace without any respect had to their own worth for the
understood by comparing not the parts of the earth among themselves but earth with heaven the earth being the lowest part of the world and particularly it pointeth either at His conception in the womb of the Virgin See conception so expressed Psal. 139. 15. or at His burial expressed by a like phrase Matth. 12. 40. wherein the Apostle's scope is not only to prove that the former testimony is pertinently cited and applyed to Christ but also to presse humility in order to unity and peace from Christs example as Phil. 2. 7. Now Christ is said to have descended not properly and locally as man for before His incarnation He was not man but as God and therefore not properly by changing place but improperly and with respect had to His state by taking on the humane nature upon earth under the infirmities whereof He did for a time hide His divine glory so that very little of it did appear and to some few only Isa. 53. 12. Doct. 1. Sacred Scripture is a great depth containing much more than what is obvious at the first view and therefore we are to advert not only to that which is expresly said in Scripture but what may be drawn from it by direct and just consequence for Paul doth so look on this testimony of Christs ascension as finding another great Truth concerning His previous humiliation lurking under it and by just consequence deducible from it while he saith Now that He ascended what is it but that He first descended 2. It is not enough for Ministers to cite Scriptures for confirmation of those Truths which they hold forth to the Lords People except the Scriptures cited be pertinent and the pertinency of them be also made clear and obvious for Paul having cited a Scripture to confirm somewhat which he said of Christ doth prove the Scripture cited doth speak of Christ because it implyeth previous descending and humiliation in the partie spoken of which can agree to none other of the Persons of the blessed Trinity but to Christ only Now that He ascended what is it but that He descended 3. Such was the love of Christ to lost sinners Joh. 15. 13. and to the glory of His own and his Fathers mercy to be manifested in their salvation Joh. 17. 4. that He did willingly lay aside His glory which He had with His Father before the world was Joh. 17. 5. by assuming the nature of man to Himself and suffering therein the utmost of misery and grief which the malice of men and devils could inflict and which seemed good unto the Father in order to the satisfaction of provoked justice to inflict Heb 10. 7. for all this is implyed in His descending and saith Paul Now that He ascended what is it but that He descended 4. Then do we study and know Christs exaltation aright when we do also seriously consider and think upon His previous humiliation and abasement for therein we may see not only how low He stooped for our good but also that He hath fully accomplished whatever He undertook and is now absolved Joh. 17. 4 5. and that the Lords usuall way is with His own as it was with Christ to make their deep humiliation and lowlinesse of mind go before their highest exaltation and honour Prov. 15. 33. for Paul doth read previous humiliation in Christs exaltation and thinks upon both joyntly Now that He ascended what is it but that He descended 5. Then do we think upon Christs humiliation and abasement aright when we consider it in its greatest depth and lowest step unto which He demitted Himself even to the lowest parts of the earth for therein we may see the greatnesse of His love the depth of our misery and the full sufficiency of the price paid by Christ in the state of His humiliation in order to our delivery He also descended first into the lower parts of the earth by which is not meaned the place of the damned nor any place near to that where the souls of the Patriarchs were before Christs death as the Papists affirm this being contrary to Scripture affirming that Christs soul was after death to be in heaven Luk. 23. 43. and that the souls of the Patriarchs were there also Luke 16. 22 23 25 26. but hereby as I shew in the exposition is meaned His conception and buriall with all the other steps of His humiliation interveening Vers. 10. He that descended is the same also that ascended up far above all heavens that He might fill all things THe Apostle in the explication and application of the cited testimony doth next shew what it expresly holdeth forth to wit Christs ascension and illustrates it from this that the person who ascended though now made man was the same with him who descended to take on the nature of man 2. That He ascended to the highest heavens the seat of eternall glory far above those visible heavens not only in situation but also in duration and glory and are called the heaven of heavens 1 King 8. 27. the third heavens 2 Cor. 12. 3. 4. and sometime simply by the name of heavens Act. 3. 21. And thirdly from the end of His ascending even to fill all things not all places with His bodily presence for Him must the heavens contain Act. 3. 21. but that He might fulfill all prophesies concerning Himself and all those parts of His mediatory Office which were yet to be performed in heaven and particularly that He might fill His Church and all the members thereof which are His all even His whole body Joh. 6. 45. with a large and plentifull measure of the gifts and graces of His spirit Joh. 7. 39. according as was foretold in the cited testimony Doct 1. The distinction of natures in Christ after His incarnation doth not infer a distinction of persons in Him He remaineth one person still for the Apostle speaketh of Him after incarnation as of one He that descended is the same also that ascended 2. Jesus Christ remaineth one and the same person after His assuming the humane nature unto Himself with that which He was before so that neither is the person of God-man Mediator any third thing made up or compounded of both those natures neither did the humane nature add any thing before wanting to make up perfect or work any alteration in the personall substance of the Son of God only the humanity of Christ being destitute of any personal subsistance of its own is as it were ingrafted in the second person of the God-head the Son of God and doth subsist in Him for Paul sheweth that He who ascended being now God-man is the same with Him who descended before His incarnation He that descended is the same also that ascended 3. By vertue of this personall union betwixt the divine and humane nature of Christ there ariseth such a communion of the distinct properties of each nature that those things which are proper only to the one nature are ascribed to the whole
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
and Body as a Sacrifice by death upon the Crosse. The wrong was infinit Gen. 39. 9. and so must the price be even no lesse than the Bloud of God Act. 20. 28. Who gave himself for our sons 5. Such was the desire which Jesus Christ had to the salvation of lost sinners Prov. 8. 31. such was His care to perform what He had undertaken to the Father and what was fore-told of Him in Scripture Psal. 40. 7 8. that willingly and of His own accord without any constraint except that of love Joh. 15. 13. He did offer up himself a Sacrifice to satisfie provoked justice for He gave himself for our sins saith Paul 6. They for whom Christ did give Himself upon the Crosse are also delivered by Him from this present evil world which Christ doth not by taking them presently out of this world by death or otherwise Joh. 17. 15. But first by renewing their natures and so separating them from the condition of unregenerate men who are called the world 1 Joh. 15. 19. And secondly by guarding them against those baits and snares of sinfull temptations which are mainly prevalent in the men of this world 1 Joh. 2. 16. Thirdly by defending them so far as He seeth conducing for His own glory Psal. 76. 10. and their good Psal. 84. 11. from the malicious cruelty of wicked men of this world Psal. 105. 14. And lastly by taking them at the close of their time 2 Cor. 5. 1. from Earth to Heaven that they may be for ever with Himself Joh. 14. 3. for He gave himself that He might deliver us from this present world Doct. 7. So much do wickednesse and wicked men abound in the world Gen. 6. 5. so many are the snares and temptations to sin and wickednesse which are in it 1 Joh. 2. 16. so many also are the crosses and calamities which godly men may resolve to meet with while they are in the world Psal. 34. 19. that though the world simply in it self and as it speaketh our duration and abode in this life all the dayes of our appointed time be not evil but distinguished from evil Joh. 17. 15. Yet for those causes and in those respects the present world is an evil world for so it is here called 8. That any of lost mankind in whom by nature sin doth reign should have their natures renewed the power of sin in them mortified and so themselves delivered from this present evil world it was necessary that Christ should offer up Himself for as life eternal so also God's Image and Holinesse was forfeited by Adam's fall unto all his posterity 1 Cor. 15. 21. and so behoved to be purchased by Christ's death before ever we could attain unto it Heb. 9. 14. for saith the Apostle He gave himself that we might be delivered from this present evil world 9. This evil world wherein so much wickednesse so much misery and so many wicked men abound is but present not lasting transient not continuing it is hastening to its end Rom. 8. 19. and at last shall be consumed with fire 2 Pet. 3. 10. and a new World new Heavens and a new Earth are to succeed unto it wherein shall dwell righteousness 2 Pet. 3. 13. for he calleth this a present world importing that there is another to come 10. That Jesus Christ did offer up Himself in satisfaction to provoked Justice for the sins of the Elect was a thing decreed and appointed by the Father which as it speaketh the Fathers unspeakable love unto lost sinners Joh. 3. 16. so it sheweth the ground whereupon the satisfaction given by Christ is accepted for those who by faith lay hold on Him Joh. 6. 39 40. it was so transacted betwixt the Father and the Son even that He should give himself for our sins according to the will of God to wit the Father for when God is opposed to Christ then God signifieth the Father Yet so as the other two Persons of the Godhead are not excluded as is noted upon Ver. 1. Doct. 6. 11. By reason of this satisfaction given by Jesus Christ to provoked justice for our sins God who was before a consuming fire to sinners Heb. 12. 29. a strict sin-pursuing Judge Exod. 34. 7. becometh now our Father for justice being satisfied and that satisfaction laid hold upon by faith Rom. 5. 1. the enimity ceaseth and we become children yea heirs and joynt-heirs with Christ having received the Spirit of adoption whereby we cry Abba Father Rom. 8. 15 16 17. This is imported while it is said According to the will of God and our Father Vers. 5. To whom be glory for ever and ever Amen HEre is the close of the Salutation in which by holding forth his own practice for an example he comprehendeth the duty of the Redeemed they are to ascribe lasting glory and praise to God the Father for His good-will to this work of our Redemption by Jesus Christ. Doct. 1. As God in this great work of our Redemption by Jesus Christ hath made the glory of almost all His Attributes especially of His Justice as to Christ Rom. 8. 32. of His Mercy as to us Eph. 1. 7. and consequently of His infinit Wisdom 1 Tim. 1. 17. to kyth and shine forth So it ' is the duty of the Redeemed and such a duty as useth willingly to flow from the very making mention of that so excellent a Work in a heart duely affected with the worth thereof even to acknowledge that glory of His which is manifested therein and to wish that His glory may be set forth more and more both by our selves and others and this not only by speaking to the commendation of His Glory and Greatnesse Psal. 145. 5 6. but by making our whole life and conversation to be nothing else but a testimony of our thankfulnesse to Him 2 Cor. 5. 15. for the Apostle having mentioned that great Work ascribeth glory to God as God's due and his own duty To whom be glory 2. This duty of ascribing glory to God for the great and excellent work of our Redemption is such that it can never be sufficiently discharged there is no lesse required than a succession of Ages to Ages yea and Eternities leisure to ascribe glory to God for so much is imported while he saith To whom be Glory for ever and ever 3. The Glory of the Redeemer and of God who sent His Son to do that Work shall be the long-lasting and never-ending song of the Redeemed-ones through millions of imaginable ages even to all eternity so much doth the word rendered for ever and ever bear for it signifieth to ages of ages or innumerable ages 4. Our praise and thanksgiving to God must not be formal or verbal only Mat. 15. 8. but ought to be fervent and serious as proceeding from the most intimate affection of the heart Luk. 1. 46 47. signified by the word Amen that is Let it be so an earnest wish Vers. 6. I marvel that ye
then was the yoke of judicial Gen. 49. 10. and ceremonial duties Act. 15. 10. to be taken off the vail of shadows and dark prophecies whereby Christ and free-grace were hid and covered to be laid aside 2 Cor. 3. 11 12. And though the duties of the Moral Law are yet to be pressed Col. 3. 18 c. and the curse of the Law to be denounced against all who are in their natural estate Col. 3. 6. yet covenanted grace and furniture for duty Joh. 1. 17. and Christ's becoming a curse for us to redeem us from the curse of the Law are more clearly held forth now in the dayes of the Gospel ver 13. than they were formerly for saith he It was added because of transgressions till the seed should come to whom the Promise was made 4. The Gospel is so to be commended and preferred unto the Law as nothing of that honour and respect which is due unto the Law be taken from it and the Doctrine of the Law and Gospel are to be so bounded as neither may encroach upon the other for left Paul in setting limits between the Law and the Gospel should seem to vilisie the Law he commendeth it from this That it was ordained by Angels in the hand or by the ministry and service of a Mediator 5. Though Moses was the Mediator here spoken of Deut. 5. 5. yet it followeth not that Angels and Saints are Mediators in Heaven for Moses was present with the people and ordained a Mediator by God for this one act which was to relate and report the Law from God to the people now it can carry no shew of reason from this to conclude that therefore the Saints who are absent in Heaven and so are ignorant of us Isa. 63. 16. or that either Saint or Angel should be constituted Mediators to report our prayers and the secrets of our hearts unto God especially seing no Scripture doth prove that any such office is put upon them by God It was ordained in the hand of a Mediator From Vers. 20. Learn 1. Conscience of guilt presenteth God as terrible and taketh away all confidence from the guilty sinner to approach in a friendly manner by himself to a provoked God for no entercourse can be between God and His people when they are not one but differ by reason of His peoples sin A Mediator is not of one saith he there was a disagreement through sin which called for a Mediator 2. The Covenant of Works entred with Adam in the state of innocency was immediate no Mediator interveening to make them one wherein it differeth from the Covenant of Grace Heb. 8. 6. for God and man before the fall were one and no disagreement betwixt them because of sin and so there was no use for a Mediator in the Covenant that was then made for A Mediator is not a Mediator of one saith Paul 3. No man can attain to Heaven or reap any advantage by a Covenant of Works except he were perfectly holy and as free of sin as Adam was before his fall for the Apostle proving that God made no Covenant of Works with them upon mount Sinal and that they could have reaped no benefit by such a Covenant thinketh it sufficient to evince that they were then a sinfull people which he evinceth from this that they stood in need of a Mids-man betwixt God and them Now a Mediator is not a Mediator of one saith he 4. The Lord in all His dispensations is alwayes one and like to Himself without any shadow of turning Iam. 1. -17. His work and way of dealing may and hath changed even His way of dispensing the Covenant of Grace to His Church Heb. 8. 8 9. but He remaineth unchangeable there being no change of that kind which He hath not fore-ordained by His unchangeable decree Eph. 1. -11. Thus he saith God is one that is with relation to the present scope If any plead a right to Heaven for the merit of their works God will abate nothing of what He Himself did once prescribe and require of man in the Covenant of Works Vers. 21. Is the Law then against the Promises of God God forbid for if there had been a Law given which could have given life verily Righteousness should have been by the Law 22. But the Scripture hath concluded all under sin that the Promise by Faith of Jesus Christ might be given to them that believe FOlloweth the third Objection to wit If the Law be given to discover and condemn for transgressions as is affirmed ver 19. Then it is contrary to the Covenant-promise which doth cover and pardon sin quicken and justifie the sinner He answereth 1. by denying and rejecting the consequence as absurd and abominable 2. By retorting the Argument against the Adversaries themselves for if the Law or if our works done in obedience to the Law could procure eternal life as they affirmed Then our righteousnesse before God should consist in Works or the Law should justifie leaving them to gather that this would suppose the former Covenant by promise to be abolished and quite destroyed by the Law so that according to their Doctrine the Law was both contrary unto and destructive of the Promise ver 21. 3. He answereth directly shewing the Law called here the Scripture or that Scripture as it is in the Original while it convinceth accuseth and condemneth all mankind for sin and so concludeth and incloseth all men under sin and the curse due to sin as the Judge doth the malefactor in prison is not contrary but subordinate and subservient to the Promise in so far as that hereby the guilty sinner being made to lay aside all confidence in his own righteousnesse Rom. 7. 9. doth flee by Faith in Jesus Christ for a refuge to the Promise and so the thing promised to wit Righteousnesse and Salvation becometh the sinner's and is conveyed upto him to wit upon his believing From Vers. 21. Learn 1. It is the way of Hereticks to set Scripture against Scripture and to make one Scripture seem to contradict another except their erroneous sense and interpretation of Scripture be received as intended by the Spirit of God for these false Apostles did affirm if so the Law did not give life but did only discover and accuse for transgressions then God's mind in the Law should have been contrary to His mind revealed in the Promise Hence Paul propoundeth this question unto himself to answer Is the Law then against the Promises of God 2. However Hereticks may labour to fasten such absurdities upon Truth as if it were contrary to some other parts of God's mind revealed in Scripture yet their bold allegations will be found alwayes false and Truth to be ever most consonant and never contrary to it self for so the Apostle sheweth of the Truth in hand God forbid saith he 3. There are some sins chiefly those that do most directly reflect upon any divine perfection or attribute of God the
of all hope of any inheritance in the Land of promise Gen. 21. 9 10. So the Law of Moses or the Covenant given by God upon mount Sinai while it was rightly used as a Pedagogue leading to Christ it did bring forth children to God heirs of the heavenly inheritance such were all sincere Believers under the Old Testament but when it was abused and set up as a Covenant of Works in opposition to the Covenant of Grace it did then bring forth children unto bondage and those who did so adhere unto it were detained under damnable slavery and cut-off from Christ Gal. 5. 2. for the Apostle shewing that this Covenant was prefigured by Agar doth hint at one reason which leadeth us to seek after moe Which Covenant saith he is Agar for Agar is mount Sinai in Arabia 7. No Church or People hath Religion so firmly established which in progresse of time may not make such apostasie from it as that there will be a vast difference betwixt what they once were and what they now are for such a Church was Jerusalem once Psal. 76. 1. 2. but now her case was much altered Therefore saith he this Covenant doth answer or keepeth concord with Jerusalem not which once was but now is importing there was a foul change to the worse And is in bondage with her children Vers. 26. But Jerusalem which is above is free which is the mother of us all THe Apostle having shewen that Hagar did prefigure the first or old Covenant doth now briefly describe that second or new Covenant which was prefigured in Sarah First by declaring where that Covenant did reside or who adhered to it to wit Jerusalem which is above whereby is not meaned the Church triumphant in Heaven for it is clear he speaketh of a Church whereof Believers upon earth are members even the Militant Church especially of the truly regenerate claiming to life according to the tenour of the Covenant of Grace although the Catholick Church-visible be not excluded seing it is a Church begetting children to God by the use of Ordinances and is here called Jerusalem because that City was a type of the true Church for her compactnesse and order Psal. 122. 3. beauty Psal. 48. 2. and divine protection which did attend her Isa. 31. 5. and this Church is said to be above because her original is from Heaven Iam. 1. 17. and the lively members thereof have their conversation in Heaven Philip. 3. 20. Secondly by shewing the state wherein those who adhere to this Covenant are a state of freedom from sin Rom. 6. 18. the curse of the Law Rom. 8. 1. and the yoke of that ancient legal dispensation Ephes. 2. 15. Thirdly by declaring who are the children of this Covenant or members of the true Church adhering to this Covenant even all sincere Believers whether Jews or Gentiles Doct. 1. The Lord doth never so far give way to the spirit of error and rage of persecution but even in the worst of times He hath some who do keep their garments clean and hold up a banner for Truth notwithstanding of all contrary endeavours for the utter extirpation of it for though Jerusalem the usual place of Gods abode was at this time in bondage with her children a very receptacle of Christ's enemies Act. 8. 1. and chief head of all that opposition which was against the Gospel Act. 9. 2. yet God wanted not a Church even Jerusalem which is above 2. As freedom from God's wrath and curse may be attained and enjoyed under bodily bondage and oppression so being attained it maketh the attainer truly free so that all his other bondage is not to be valued much for the true Church though for the time heavily oppressed in her members ver -29. of whom some were also in a state of bodily servitude Col. 3. 22. yet because of her freedom from God's wrath and curse she is said to be free as if this bondage being removed there had been none remaining Jerusalem which is above is free 3. Though those who are regenerate do owe their new birth to God their Father only in so far as the vertue and power whereby they are brought from death to life is only His Eph. 1. 19. and neither Church-Ministry nor any created power whatsoever can by any proper efficiency reach this so divine and supernatural an effect yet the Church is the mother of all the Regenerate in so far as she is gifted with Ministers 1 Cor. 12. 28 whose office is to dispense the Word which Word being blessed of God is both the seed of this new birth 1 Pet. 1. 23. as also the food and milk 1 Pet. 2. 2. whereby the new-born children are nourished for in this sense the Apostle saith Jerusalem is the mother of us all 4. Though no Church no not the Church universall which is most properly our mother ought to be heard and obeyed further than her Commands do agree with the Commands of God our Father Act. 4. 19. yet we are still to give her respect and reverence as also to employ our parts and graces and all that is ours for the defence and advancement of her just interest in our places and stations and that because she is the mother of us all Vers. 27. For it is written Rejoyce thou barren that bearest not break forth and cry thou that travellest not for the desolate hath many moe children than she which hath an husband THe Apostle in the fourth place confirmeth the truth of the former mysterie by a Scripture taken out of Isa. 54. 1. where the Prophet doth direct his speech to the Christian Church under the Gospel as she was to be in her beginnings and about the time of Christ's incarnation and sufferings whereof he had most clearly prophesied chap. 53. and having designed her by the name of a barren woman that beareth not and travelleth not because of the paucity of Converts to the Christian Faith at that time and of a seemingly desolate woman without an husband because of the crosse and persecution which she was then to be under he exhorteth her to rejoyce and to expresse her joy against all contrary discouragements and that because her state should be changed and she made a more fruitfull mother by a numerous accession of converts to the Christian Faith from among the Gentiles than the Jewish Synagogue her self who formerly had enjoyed God's grace and presence and at that time should seem to be more owned of God because of the great prosperity multitude of followers and outward beauty attending her beyond the Christian Church Doct. 1. The supream Judge by whom all controversies of Religion are to be determined and in whose sentence we are to rest is the holy Spirit speaking in Scripture for Paul in this present controversie appealeth to Scripture For it is written saith he 2. It is not the Churche's lot to be alwayes alike fruitfull in bringing forth children to God she hath her barren times wherein
wonderfull and matchlesse love for saith he For His great love wherewith He loved us 9. The Lord hath love to the Elect even when they are children of wrath and liable in the course of justice to the stroke of His vindictive anger for although God could not with safety of His own justice bestow Heaven upon them when they were actually such yet nothing hindereth why He might not love them being such that is have a will and fixed resolution even when they were liable unto wrath to bestow Heaven upon them having first from that same love given His own Son to deliver them from that state of wrath that so what eternal love had resolved to give them might be actually bestowed upon them without doing injury to divine justice for ver 3. he sheweth they were children of wrath and here that God loved them and both these before He quickned them Wherewith He loved us saith he even in the by-past time 10. The doctrine of our natural misery and spirituall death through sin is a lesson most necessary to be learned which we have no great pleasure to learn and which we are prone to forget as to a deep and lively impression of it even when it is learned for the Apostle's repeating this doctrine almost in the same words by which he had expressed it ver 1. doth hint at all these Even when we were dead in sins saith he 11. There is no application of the doctrine of God's mercy in order to our delivery from sin and misery except the doctrine of sin and misery be first applied and taken with for Paul being to apply God's mercy in quickning sinners unto himself and his country-men the believing Jews he doth first apply the doctrine of natural sin and misery unto them while he doth now speak of himself and the Jews also whereas ver 1. he spoke of the Gentiles only as appeareth by the change of the person Even when we were dead in sins hath quickned us 12. Whatever a man be before his conversion as to the point of civility and right use of his natural parts yet he is looked upon by God when He cometh to quicken him as one dead in sins who can neither help himself nor merit help at God's hand for therfore doth the Apostle assert that they were dead in sins immediatly before yea and in the act of God's quickning of them while he saith Even when we were dead in sins He hath quickned us 13. The state of grace which sinners dead by nature are brought unto at their conversion and wherein they continue untill death is a state of life the sentence of eternall death which they were liable unto ver -3. being taken off Rom. 8. 1. there being also new principles and powers infused in them at their effectuall calling whereby they are enabled to do those actions of a spiritual life Ezek. 36. 26 27. which powers are also continually actuated and excited to their work by renewed influence from the Spirit of God Philip. 2. 13. and accompanied oftimes in their actings with assurance of God's love Rom. 8. 16. peace of conscience Rom. 5. 1 2. and joy unspeakable and full of glory 1 Pet. 1. 8. whereby also they have not only a right unto Joh. 3. 16. but also the first fruits and begun possession of eternall life Joh. 17. 3. for the Apostle expresseth God's bringing them to and continuing them in the state of grace by His quickning of them hath quickned us saith he 14. Though love and mercy in God do set Him on work to quicken dead sinners yet this work cannot be brought about or accomplished without the intervention of Christ's merit and intercession who behoved to satisfie divine justice and thereby acquire unto us those things which love and mercy had prepared for us Isa. 53. 5. seing they were all lost in Adam Rom. 5. 15 16. and who being now exalted doth also apply them to us Act. 5. 31. for notwithstanding of what was said ver 4. of God's mercy and love as the inward impulsive causes moving God to quicken them yet the Apostle here sheweth that their actual quickning had a necessary dependance upon Christ's merit and mediation while he saith He hath quickned us together with Christ. 15. That Jesus Christ behoved of necessity to strike-in with His merit and mediation hereby to acquire and apply saving grace and salvation unto us doth in nothing hinder but that notwithstanding our compleat salvation from the first step unto the last doth wholly flow from God's free grace seing it was of grace that the Father did send the Son to die for us Joh. 3. 16. It was of grace that the Son did undertake Joh. 15. 12 13. And it is no lesse grace that what He did or suffered should be accepted in our name Rom. 3. 24 25. So that all is of grace and free good-will as to us for the Apostle having pointed at the necessity of Christ's mediation in order to their quickning doth presently adde as in a parenthesis by grace are ye saved 16. There is an infallible connexion betwixt converting grace and salvation so that all those who are now converted and quickned shall be undoubtedly saved for what the Apostle calleth quickned in the former part of the verse he calleth saved in the close so that he taketh the one for the other He hath quickned us By grace are ye saved Vers. 6. And hath raised us up together and made us fit together in heavenly places in Christ Jesus HEre are the other two branches of their delivery to wit first The raising of their bodies at the last day for their spiritual resurrection from the death of sin to newnesse of life was mentioned ver 5. Secondly Their glorification in Heaven both which are yet to come 2 Tim. 2. 18. Mat. 25. 34. And yet he speaketh of them as already past when the Father raised and glorified Christ because seing Christ in His resurrection and entering of heaven did sustain a publick person representing all the Elect as their Head and Atturney-generall Job 10. 15. Therefore He was judicially looked upon by God in those actions as if all the Elect had risen when He rose and taken possession of Heaven when He did enter it Hence it is that in the close of the verse it is added in Christ to shew we are not yet raised and glorified in our own persons but in Christ our Head And the Spirit of God doth choose to set forth their future resurrection and glorification by shewing these are already accomplished in Christ their Head rather than by saying God shall raise them up and glorifie them that he may with one and the same labour point out the dependencie which their resurrection and glorification have upon Christs as the effect upon the cause the thing promised upon the pledge thereof as also the undoubted certainty that those shall come to passe a certainty greater than that of a simple prediction and
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
Apostle teach while proving the variety of gifts he giveth an instance in those diverse offices wherein those gifts are to be exercised And he gave some Apostles some Prophets c. 4. The gifts which God bestoweth upon His publick Ministers for the work of the Ministery are the prime and chief of all those gifts which the Lord Christ doth bestow upon His Church and much to be preferred to the private gifts of others in so far especially as they are the ordinary mean appointed by God for working saving Grace Rom. 10. 14 15. for therefore is it that the Apostle not only here but else where Rom. 12. 6. 1 Coâ— 12. 28. being to give an induction of those various gifts bestowed by Christ upon His Church doth begin with and insist mainly on those gifts which are given to His publick Ministers and preachers of the Word He gave some Apostles some Prophets 5. A Ministery sent by Christ and sufficiently furnished with ministeriall gifts for the conscientious discharge of that calling is a singular gift of God unto a people whereby Christ doth supply the want of His bodily presence among them and bringeth about the edification of His Church as effectually as if He Himself were present upon earth Joh. 14. 12. for when Christ ascended up far above all heavens He gave in a special gift to His Church and as it were in supply of His absence some Apostles some Prophets 6. The Lord Christ hath never appointed such an office-bearer in his house as the Pope whom Papists call the visible head of the universal Church on earth supplying the room and place of Christ now absent in heaven nor yet of a Lord prelate commonly called Bishop who according to the maintainers of that office is one entrusted with the actual oversight of many Congregations and of whole Provinces with a degree of authority flowing from their office over and above all the Ministers of Jesus Christ within those bounds for if Christ had appointed those great Offices and office-bearers as necessary in His house how should the Apostle have passed them over not only in all other places where he speaketh of this purpose but also here where he is reckoning forth those gifts and offices which Christ ascending to heaven hath appointed to supply in a special manner the want of His bodily presence upon earth which without all doubt should be most supplied by those if they were of His appointment and therefore though the office of ruling Elder and Deacon be not so necessary to be here mentioned Yet those great Offices the mentioning whereof would have been so subservient to his purpose could not be well omitted Now none of those are here for he gave some Apostles some Prophets c. 7. The Lord Christ hath not intrusted all with a publick office in His house but some only to whom the rest ought to submit themselves and obey in the Lord Heb. 13. 17. Neither are all Office-bearers intrusted with one and the same office and therefore not indued with the same measure of gifts and parts so that we are not to measure all by some rejecting others who come not up in all things to those for He gave some Apostles some Prophets some Evangelists c. some only and not all 8. The Lord hath alwayes raised and yet will raise up men in His Church according to what the exigence of the times requireth and though we have not ground to look for men extraordinary whether for gifts or office Yet for men singularly assisted in their ordinary stations when the important affairs of the Church do call for such for here when there were extraordinary things to be done the first foundations of the Christian Church to be laid the Canon of Scripture to be compleated the Jewish way of Religion once established by God to be put down the Lord Christ sendeth forth extraordinary office-bearers and extraordinarily assisted for to bring all this about He gave some Apostles some Prophets some Evangelists 9. So wise and mercifull is the Lord Christ that He doth not overburthen His servants too much but where their work goeth beyond their strength He hath sufficiently provided how a part of their burden may be taken on by others for the work of laying the foundations of the Christian Church being too heavie for the twelve Apostles He did allow them co-workers and fellow-helpers even the Prophets and Evangelists He gave some Apostles some Prophets some Evangelists c. 10. Whatever is done in the Church of Christ according to His order though mediately by the hands of men Christ will own it as if it were done immediately by Himself which holdeth especially in the Churches calling of fit men to the work of the Ministery according to the order appointed by Christ for he maketh the calling of ordinary Pastors and Teachers though it be mediate only and by men to be from Christ as well as the immediate extraordinary calling of the Apostles He gave some Apostles some Pastors and Teachers 11. As it is needfull that both the judgments of people be informed and their affections wrought upon and as God hath furnished His servants with answerable gifts for effectuating both so we are not to despise either of those sorts of gifts neither the sound plain able teaching gift though it be not so operative or taking upon the affections nor yet the pithy moving pastorall gift that worketh upon the affections though it be not accompanied with profound knowledge and great learning in those who have it for the Lord dispenseth both those gifts and oftimes not to the same person He gave Pastors and Teachers Vers. 12. For the perfecting of the Saints for the work of the ministery for the edifying of the body of Christ. THe Apostle having thus far enlarged himself upon the first branch of that general argument for union taken from the diversity of gifts in the Church to wit because they all came from one and the same author he doth now fall upon its second branch inforcing unity notwithstanding the diversity of gifts and offices because they are all given for promoting one and the same end which end is first propounded in this verse in three different expressions all tending much to the same purpose but with some difference in regard of three sorts of persons to whom the ministerial function hath reference First in regard of the Saints or people the end of the Ministery is to perfect them that is to bring them out of that disorderly disjoynted and confused frame posture and condition wherein they are and to fix them in a well-ordered compact spiritual frame and state which is attained when they are joyned to Christ by faith and one to another by love for the word signifieth to prepare fit and dispose things in an orderly frame Rom. 9. -22. and especially such things as were before rent asunder Mark 1. 19. or out of their own due place and order as disjoynted members
there is an easie passage from what is allowed to that which is forbidden And jesting saith he 4. It is not sufficient for Ministers to forbid and reprove sins under such and such general heads but seing people either through ignorance cannot or wickednesse will not see or lazinesse care not to see the evil of severall particular sins contained under those generall heads therefore they are bound in their reproofs and prohibitions to fall upon the particular branches and instances of that evill which they speak against for the Apostle chap. 4. ver 29. having spoken against corrupt communication in the general doth here enumerate three distinct branches of that evill filthy speaking foolish talking and jesting 5. Called Saints and Christians should be so tender in walking as that they scare not only at those evils which are palpably grosse and cryed-out against by all but also at every other thing which is unbeseeming their profession or inconvenient and disadvantagious to the Gospel or their own peace for the Apostle disswadeth from those sins upon this ground that they are not convenient 6. A choice remedy against filthy speaking foolish talking jesting and other sins in our ordinary communication is to have our hearts alwayes keeped so sensible of Gods goodnesse and so desirous to expresse what sense we have thereof unto others that whenever occasion offereth we may gladly lay hold on that subject rather than on any other and thereby provoke others to do the like for so we should not be necessitated as oft-times in a kind we are to fall upon sinfull vain and idle communication through penury and want of better purpose hence the Apostle as a remedy against the fore-mentioned evils prescribeth giving of thanks 7. There is not any case incident to a Christian but if he search throughly there will be found some ground for thanksgiving and rejoycing though not in himself yet in Gods dealing with him whether for mercies bestowed or judgments not inflicted Philip. 2. 27. for while Paul commandeth them to exercise themselves and cheer up one another with giving of thanks in stead of foolish talking and jesting he supponeth there will be alwayes reason of thanksgiving But rather giving of thanks 8. Though Saints may and are bound sometimes and in some cases to confesse their faults one to another Iam. 5. 16. and consequently may regrate their spiritual losses and decay yea and may also speak of what concerneth their worldly affairs Gen. 31. 38. Yet it is not only most seemly but also a thriving way for the inward man not to dwell alwayes upon heartlesse regrates for what they want but to adde at least a mixture of chearfull acknowledgement of what they already have giving hearty thanks to God for it for as the Apostle doth not astrict them only to giving of thanks in their conference and discourse So he doth recommend it as the choicest subject to be most frequently insisted on But rather giving of thanks Vers. 5. For this ye know that no whoremonger nor unclean person nor covetous man who is an idolater hath any inheritance in the Kingdom of Christ and of God HE doth further inforce the dehortation by a new argument wherein is more of terrour than in the former and that it may be more terrible and pungent he appealeth to their own conscience and knowledge for the truth of what he is to affirm to wit that all impenitent persisters for of such only this and the like threatnings are to be understood Jer. 18. 7. 8. in any of those three vices mentioned ver 3. which holdeth also by proportion in the other three mentioned ver 4. as being so neer of kin to the former were deprived of all present right unto and should never come to the possession of that blessed state of eternal glory in heaven which glorious state is here called a Kingdom and inheritance See reasons hereof upon Gal. 5. 21. doct 9. and the Kingdom of Christ because it is His as He is Mediator by donation from the Father Psal. 2. 8. in so far as the Father hath intrusted Him with the administration of the Kingdom of grace here Matth. 28. ver 18. by which means an entrance is made for the Elect into the Kingdom of glory Joh. 14. 2 3. It is called also the Kingdom of God or the whole persons of the blessed Trinity distinct from Christ as Mediator because it is Gods by originall right and as absolute King of this Kingdom who is accountable to none 1 Cor. 15. 28. This argument is further strengthened by joyning another upon the by with it while he deterreth them from one of the fore-mentioned evils to wit covetousnesse by calling the covetous man an Idolater because he setteth his prime affections of love and confidence upon riches 1 Tim. 6. 16. Prov. 18. 11. holdeth them for an universall good sufficient for all things Luk. 12. 19. as God only is 2 Cor. 9. 8. and because he beareth such respect unto them that he dare not freely make use of them Eccles. 6. 2. and serveth them with his heart as some god-head Matth. 6. -24. Hence Learn 1. So strong is the interest of sin even in the best and so violent are those tentations especially which drive men towards the fulfilling of their fleshly lusts That although a man be convinced of the great evil which is in them and the losse of heaven which doth follow upon his living in them yet there is no small hazard when such tentations are presented of yeelding to them for he taketh it for granted they knew the hazard of living in those sins and yet doth see it necessary to set them on their guard against them for this ye know that no whoremonger c. 2. The Lords servants are not to flatter people in any beloved sin upon pretence of rendering them thereby more tractable and obedient in other things but must discover the evil of all sin excepting none though it were never so generally practised yea and pleaded-for by those to whom they preach for this sin of uncleannesse chiefly of fornication was commonly practised and pleaded-for as no sin among the Gentiles yet Paul at his first preaching the Gospel to those Ephesians had spoken against it and convinced them of the ill which is in it Hence he saith so confidently for this ye know that no whoremonger hath any inheritance in the Kingdom of Christ. 3. As this doth highly aggreage a sin that it is committed against our knowledge So the moe and weightier aggravations that any sin is liable unto when it is committed we ought to be the more deterred from the committing of it for he mindeth them of their knowing the danger that would follow upon those sins hereby implying their guilt would be the more weighty if they should commit them that so they might be deterred from them For this ye know that no whoremonger c. 4. Prohibitions and threatnings denounced in Scripture against any
duty For understanding of which promise know that though it was to be understood even in the most plain and obvious sense of the words as it was held forth to the ancient Church to whom God used to promise and bestow things carnall and earthly as an earnest and shadow of things heavenly 1 Cor. 10. 11. Yet even then there was a tacite condition implied to wit in so far as the thing promised should serve for Gods glory 2 Chron. 35. 24. and the good of those to whom the promise was made 1 King 14. 13. But now under the New Testament though this promise even in the letter be doubtlesse fulfilled unto many Yet it is chiefly to be understood in a sprituall sense in so far as the godly obedient childe whether he live long or short doth alwayes live well because he liveth in Gods favour Psal. 63. 3. and cometh to a full and ripe age as having reached the prize and mark for attaining whereof life is given even the salvation of the soul Isa. 65. 20. Hence Learn 1. Though our first and chief motive unto duty ought to be the equity and righteousnesse which is in the thing it self as being commanded by God Yet we may eye the promised reward whether temporall or eternall as a secondary motive and encouragement providing it be not looked at as a thing to be merited by our obedience Luk. 17. 10. for as ver 1. he inforced this duty of obedience from the equity of it in the first place So here from the advantage which should redound unto children by it in the second place That it may be well with thee 2. So merciful is God to man that He hath injoyned only those things as equitably righteous and conducing to His own glory which tend also and no lesse to our own profit and advantage so that we need not to separate our own well-being from His glory but are alwayes to seek the former as a mean of and in subordination to the latter for the Apostle sheweth that this duty of obedience in children as it tendeth to glorifie God in the first place it being a doing of what is right according to His command So it tendeth to the advantage of children in the next That it may be well with thee 3. To live well and long upon the earth is in it self not to be despised or under-valued in so far as though the godly man the longer he liveth he is the longer keeped out of heaven yet he findeth the moe proofs and experiences of Gods goodnesse here on earth 1 Joh. 3. 13. and hath the larger opportunity of a fair seed-time of glorifying God here and consequently shall of free grace reap a more plentifull harvest of comfort at death and of glory hereafter 2 Cor. 9. 6. for he promiseth this as a blessing to the obedient childe that it may be well with thee and thou mayest live long upon the earth which as we shew is accomplished sometimes in the very letter 4. Then do we rightly apply unto our selves under the New Testament those things which were spoken to the Jews under the Old when passing-by what was in such things typical or astricted to the infant-state of the Church which then was we look upon what was substantial moral or of common equity as belonging unto us yet for so much doth the Apostle teach while citing the promise annexed to the fifth command he saith only that thou mayest live long upon the earth and omitteth the last clause of that promise to wit which the Lord thy God giveth thee Exod. 20. 12. whereby that promise was in a peculiar manner astricted to the Jews and to the land of Canaan which He did give them to inherit 5. The best way to thrive even in things worldly and to attain prosperity health wealth and length of dayes so far at least as shall serve for Gods glory and our own good is to live a godly life by taking heed thereto according to Gods Word and especially by giving due reverence and obedience to our natural parents and consequently to all our lawfull superiours because of the Command of God for unto the Command ver 2. Honour thy father and mother this promise is subjoyned that it may be well with thee and thou mayest live long upon the earth Verse 4. And ye fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. HE doth here in a word set forth the duty of parents And because they are apt to abuse their parentall authority and chiefly the fathers therefore he enjoyneth to them and by consequence to the mothers to beware of provoking their children to wrath or of imbittering their spirits which is done either by denying them that which is their due in food râ—iment or meanes of education Lam. 4. 3. or by commanding things in themselves unjust 1 Sam. 20. 31. or by unjust and rigorous commands about things in their own nature indifferent 1 Sam. 14. 29. or inveighing with bitter words against them chiefly when there is no cause 1 Sam. 20. 30. and lastly by beating them either unjustly when there is no fault 1 Sam. 20. 33. or immoderatly unseasonably or basely when there is a fault Next he doth guard them against the other extremity of too much indulgence to their children while he exhorts them first to bring them up or as it is in the original to nourish them which comprehendeth not only their giving unto them present maintenance from the womb Gen. 21. 7. but also their providing for them against the future 2 Cor. 12. 14. and training them up in any lawfull imployment whereby they may be able under God to sustain themselves and theirs Gen. 4. 2. And secondly to joyn nurture and admonition with their education by the former whereof is meaned the timous seasonable and compassionate correction of children which parents are bound to dispense Prov. 13. 24. and by the latter is meaned the information of their judgement how they ought to carry themselves towards God in things religious Gen. 18. 19. and how towards man in righteousnesse civility and good manners which is also a great piece of the duty of parents towards children Prov. 31. 1 8 9. And lastly he addeth that their education must be in the admonition of the Lord Christ that is such as becometh Christians and by which young ones are instructed chiefly in the knowledge of Gods Word of Jesus Christ and of the way of salvation held forth by Him Hence Learn 1. Such is the prevalencie and interest of sin in the soul of man now fallen that in some it wholy extinguisheth or much weakeneth the most intense of our natural affections and maketh them run in a channel quite contrary unto what they ought for the Apostle supponeth that even naturall affection in some parents to their own children will be so far weakened as by their unnatural carriage to provoke and imbitter them
where it is weakest and the enemies greatest force doth lie for because masters are most prone to break out against their servants in threatning railing and reviling words as thinking words are but wind and their tongues are their own Psal. 12. 4. therefore he forbiddeth that evil mainly and expresly Forbearing threatning saith he 5. As it is very usuall for powers on earth sinfully to oversee and not to punish the cruell and unjust dealing of masters towards servants So those sins which are most connived at by men are most severely taken notice of by God for the Apostle mindeth them that God would call masters to an accompt how they carried towards their servants though men did not take notice of them Knowing that your master also is in heaven 6. It is too too ordinary for men in place and authority above others to carry themselves as if they had none above them to be countable unto or at least to dream that the Lord will not take such strict account of them as of their underlings and servants for the Apostle obviateth such thoughts and so doth indirectly imply that masters did so think while he saith your master also is in heaven and there is no respect of persons with him 7. Ministers are bound to inculcate even those truths upon the Lords people which they in charity do judge to be throughly known already by them because truths are better known than made use of by the most part yea the calling to mind of known truths by the publick Ministery doth through Gods blessing put a new lustre and efficacy upon them for inciting unto duty for therefore though the Apostle supponeth they knew this truth yet he putteth them in remembrance of it Knowing that your master is in heaven See what is observed further upon this description of God from His royal palace and impartiality in judging upon Col. 3. ver 25. doct 4 5. and Col. 4. ver 1. doct 4 5 6. Vers. 10. Finally my brethren be strong in the Lord and in the power of his might THe Apostle having from chap. 5. ver 21. exhorted unto those duties which belong to Christians as they are members of families doth now in the second part of this Chapter exhort unto one duty which belongeth unto all Christians in generall the making conscience whereof is necessary for practising all or any of the fore-mentioned duties even that they would prepare and make ready for a christian warfare And being in the first branch of this part of the Chapter unto ver 14. to inforce this duty more generally he doth first propone the exhortation to wit that finally or notwithstanding of all he had formerly spoken this one thing did remain yet necessary to be delivered by him for so much the Original word doth imply even that they would be strong fortifie themselves take to them spirits and resolutions in order to their Christian warfare And this first by looking at and making use of that strength which they had and all Believers have without themselves in the Lord Christ who is engaged with them as leader and generall in this warfare Joh. 10. 28. And particularly they are to look at and act their faith upon the power of His might or His almighty power in order to their being strong and resolute as that which alone was able to answer all their faintings and fears arising either from their own weaknesse Rom. 4. 19. with 21. or the strength of enemies Joh. 16. 33. Hence Learn 1. It is not enough for Christians to know what they ought to do by vertue of their severall relations except they also set about the practice of their duty according to what they know of it for the Apostle having already instructed them in the knowledge of their duty he sheweth this one thing was yet remaining even to prepare themselves with resolution and courage in order to their better practising of it Finally or this yet remaineth that ye be strong in the Lord. 2. As the duties of a Christian life whether in our generall or particular calling will not be discharged by us without a battell and conflict with strong difficulties and terrible adversaries So it is the duty of Christs Ministers not only to presse duties upon the Lords people but also to forewarne them of these difficulties and dangers which ly in the way of their duty and to instruct them how to wrestle with and overcome them all for so doth Paul having already pressed upon them the duties of their generall and particular callings he doth here not only forewarne them but also forearme them against difficulties and hazards Finally be strong in the Lord. 3. Though the Lords Servants sometimes may and are also bound to command and charge the people of God committed to their charge to make conscience of their duty 1 Tim. 6. 17. yea and also denounce against them most terrible threatnings if they neglect it 2 Tim. 4. 2. Tit. 1. 13. yet so long as gentle exhortations enforced with sweet smooth insinuations and rationall demonstrations of the equity and necessity of the thing may prevail they are rather to be followed by them thereby testifying their affection unto and charitable esteem of their hearers as of rationall men who are in a greater probability to be wrought upon by insinuations desires and convincing reasons than by threats and boasts for the Apostle doth here gently exhort them enforcing this exhortation by an insinuative compellation while he calleth them brethren and afterwards convinceth them of the equity and necessity of that to which he doth exhort them Finally my brethren be strong in the Lord. 4. So strong and terrible are these difficulties which Christians are assaulted with in the way of duty See ver 12. that there is need of more than ordinary strength resolution and courage for meeting with them and charging through them Faint hearted-cowards and lazie sluggards will never face them far lesse overcome them Prov. 22. 13. for in order to their rancountering those difficulties he biddeth them be strong that is take to them spirits and courage 5. No naturall courage nor hardinesse of spirit arising from mans naturall temper though in some respect sufficient for making men endure any temporall hardship without succumbing Prov. 18. 14. is able to underprop and bear us up against the furious assaults of such spirituall adversaries and breaking discouragements arising from such multiplied difficulties as daily do assault us in our Christian course for he biddeth them be strong not in themselves or in the power of their own naturall resolutions but in the Lord and the power of his might 6. No strength of grace inherent no spiritual courage flowing from the graces of Gods Spirit in us is alone and by it self sufficient to make us stand and bear us through as victors in this spirituall conflict we must besides be underpropped by the power and strength of Christ the Lord without us by whose influence our inherent graces
here spoken of as their chief adversary and the name here given unto him doth in the Original signifie a calumniator and slanderer That ye may stand against the wiles of the devil 6. As Satan is most witty and subtile so he imployeth all his skill and subtilty for carrying on this battell against the Saints while he most cunningly contriveth and with no lesse subtilty conveyeth such ensnaring tentations as he knoweth all things being considered will be most taking with the person tempted for here he speaketh of Satans wiles the word signifieth methodick witty stratagems 7. However Satan doth sometimes transform himself into an angel of light 2 Cor. 11. 14. and covereth his foul designs with most plausible pretences to zeal for God Luke 9. 54 55. to pity and natural affection Mat. 16. 22. or generally to something which is in it self commendable yet his great design in all his tentations even when he speaketh fairest is to drive the party tempted from his station either by making him turn the back as a coward Neh. 6. 10 11. or driving him beyond the bounds of his calling Matth. 26. 51. or presently to render up his arms and become captive to some one prevalent lust or other Gen. 39. 12. for while he saith that ye may able to stand against his wiles he implyeth that Satans aim is to drive us from our station 8. The great work of a Christian in relation to those wiles of Satan is not to imitate him by bending our wits to ensnare others to a sinfull course as he doth Matth. 16. 22 23. nor yet so much to know his wiles to lay open the subtilty and deceit that is in them for the use of others Matth. 7. 22. as to guard against them and to keep our station notwithstanding of them even when we are assaulted by them for saith Paul that ye may be able to stand against the wiles of the devil 9. It is by the alone vertue of this armour of God that is the saving graces of God's Spirit and the carefull exercise of those graces that Christians are enabled to stand out against Satans wit and wiles A piece of natural courage and fixt resolutions together with the deep engagement of credit and interest may do much to make a man stand out against his avowed force and violence put forth by cruell persecuters but there is no sence in flesh and bloud against his wiles for he biddeth put on the whole armour of God that ye may be able to stand against the wiles of the devil Vers. 12. For we wrestle not against flesh and bloud but against principalities against powers against the rulers of the darknesse of this world against spiritual wickednesse in high places THe Apostle having thus propounded the duty doth next enforce it from the nature of this warfare as being a wrestling which is a close combate betwixt two hand to hand each exerting their whole force strength against one another And from the terror and greatness of those adversaries whom we are to fight against described 1. negatively or comparatively that they were not flesh and bloud that is any bodily or humane power to wit only or principally for the Believer doth fight against those also Joh. 16. 33. only they are but Satans auxiliary forces whom he stirreth up and imployeth Next positively the devils and damned angels described first from their magnifick titles principalities powers rulers of the darkness of this world whereby is set forth their great naturall power and strength together with their prince-like authority and government which by Gods permission they exerce in the world and upon wicked men in it by reason of their profanity and ignorance here called darknesse as chap. 5. ver 8. Secondly from their nature as being for their essence spiritual immaterial and without a body and for quality most wicked and here called wickednesse it self in the abstract thereby to aggreage their wickednesse as being wholly destitute of all moral goodnesse Thirdly from the place of their abode the high air whereof Satan is prince chap. 2. 2. Or rather by this particle in high places as many Interpreters conceive he setteth forth somewhat more of the nature of this warfare to wit the main matter about which the quarrel is even high and heavenly things which tend to the honour of God and the eternal good of our souls for the word in the original is in the heavenly without the substantive places and it may be as well supplied heavenly things as it is Heb. 8. 5. and 9. 23. and so it readeth well in or because of heavenly things for this particle rendered in is sometimes causall and rendered because See Matth. 26. 31. Hence Learn 1. The Lord doth deal ingenuously with all whom He calleth to fight this spiritual conflict by letting them know the power strength and subtilty of the enemy and the height of those difficulties which ly in their way to heaven before they engage So that none may have occasion to say they were deceived and made to meet with harder work than they were told of at the first for he setteth forth the nature of this warfare and terror of the adversary to the utmost of what could be said by any We wrestle against principalities and powers c. 2. So apt are men to dream of the way to heaven as easie and to trouble themselves but little for attaining to it Matth. 7. 21. that nothing lesse is required to make us shake off security and minde the work of walking to heaven in earnest than to set before us all those dreadfull dangers insuperable difficulties and terrible opposition which of necessity we are to meet with in our way to it for that they may be excited to shake off lazinesse and be serious in this work he seeth it necessary to set before them what dreadfull enemies they had to fight against as appeareth from the causal particle for which coupleth this verse with the former Put on the whole armour of God for we wrestle against principalities and powers 3. The malice of Satan our spiritual adversarie is bent not only against the Saints in general but also against every one in particular each of whom he setteth upon with so much fury force and eagernesse as if he had none to deal with but one alone for the Christians conflict with Satan is here called a wrestling which is a close combat betwixt two hand to hand and the original word signifieth such a strife as maketh the body shake again We wrestle saith he 4. Every Saint and real Believer is this one whom Satan so assaulteth he forbeareth none but setteth upon all the strongest are not a terrour to him nor yet the meanest are so far undervalued by him as not to think them worthy of his wrath and therefore all must fight and wrestle for the Apostle of purpose changeth the pronoun ye in the former verse into we in this to shew that neither he
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