which follow after and flow from the working of God's Spirit in us even those Works are imperfect Isa. 64. 6. and so cannot make us compleatly righteous and we do owe them to God in the mean time Luke 17. 10. and so they cannot satisfie divine Justice for the failings of the bypast time They are the work of God's Spirit in us Philip. 2. 13. and so we can merit nothing at God's hand by them for He excludeth the Works of the Law in general now the good Works of the Regenerate are such as are commanded by the Law and done in obedience to the Law besides that those false Apostles did admit a mixture of Faith and Works in Justification so that if the Apostle had not excluded even Works which flow from Faith they might have quickly agreed upon the point Man is not justified by the Works of the Law Fourthly That through vertue whereof we are thus justified and absolved by God is the righteousnesse of Jesus Christ performed by Himself while He was here on Earth both in doing what we should have done Mat. 3. 15. and suffering what we ought to have suffered Gal. 3. 13. which righteousnesse is not inherent in us but imputed to us Rom. 5. 17 18 19. as the sum of Money paid by the Cautioner standeth good in Law for the principal Debtor So we are said to be justified by the Faith of Christ or Faith in Jesus Christ as laying hold upon His righteousnesse which is imputed to us as said is and by which only we are made righteous Fifthly Though Faith be not alone in the person justified but is ever accompanied with all other saving graces for it worketh by Love chap. 5. 7. Yet Faith is that only grace which hath influence in our Justification for all other Works even those that flow from Grace are excluded and only Faith admitted to have hand in this businesse A man is not justified by the Works of the Law but by the Faith of Jesus Christ and that we might be justified by the Faith of Christ and not by the Works of the Law Sixthly Faith hath influence upon our justification not as it is a Work or because of any worth which is in it self more than in other graces or as if the act of believing whether it alone or joyntly with other graces were imputed unto us for righteousnesse but only as it layeth hold on Jesus Christ and giveth us a right to His Righteousnesse through the merit whereof alone we are justified for it is by the Faith of Jesus Christ or Faith receiving Joh. 1. 12. and resting on Jesus Christ Isa. 26. 3 4. that we are justified besides that all Works of the Law or commanded by the Law are here excluded and by consequence Faith it self as it is a work is excluded also Seventhly This way of Justification by Free-grace accepting of us for the Righteousnesse of Jesus Christ and not because of our own worth is common to all who ever were are or shall be justified whether good or bad the most eminent and best of men must quit the conceipt of their own righteousnesse and rely upon Him who justifieth the ungodly by Faith for even those who were Jews by nature Paul and the other Apostles betook themselves to this way Even we saith he have believed in Jesus Christ and the Scripture cited by Paul speaketh universally of all For by the Works of the Law shall no flesh be justified Eightly Before man be justified through vertue of this imputed Righteousnesse he must first be convinced of his own utter inability to satisfie divine Justice and so to be justified by any thing which himself can do So natural is it to seek for a righteousnesse of our own and in our selves that we will never seek in earnest to the Righteousnesse of Christ until we be made to despair of our selves Rom. 10. 3. for the Apostle sheweth that this conviction went before their Justification Knowing that a man is not justified by the Works of the Law Next he must be convinced also of a worth in Christ's Merit to satisfie divine Justice and that this Merit of Christ's is offered to all who shall lay hold on it by Faith so as that it shall stand good in Law for them in order to their Absolution as if they had given an equivalent satisfaction to God's Justice themselves for none will venture his immortal soul upon that the worth whereof he doth not know Hence the Apostle sheweth that the knowledge of this also did preceed their Justification Knowing that a man is not justified but by the Faith of Jesus Christ. And lastly being thus convinced he must by Faith receive and rest upon Jesus Christ and that most perfect Righteousnesse of His by making his soul adhere and cleave to the Word of Promise wherein Christ is offered Act. 2. 39 41. whereupon followeth the real Justification and Absolution of the man who so doth for Paul marketh this as a third thing going before their Justification Even we have believed in Jesus Christ that we might be justified Doct. 4. The former practices of ancient Believers eminent for parts priviledges and graces who have quit their own righteousnesse and ventured their soul wholly upon this imputed Righteousnesse of Christ laying hold upon it by Faith ought to be looked on as a strong argument inforcing us to do the like for the Apostle's scope is to prevail with those Galatians by this argument We who are Jews by nature saith he have believed in Jesus Christ that we might bejustified 5. Though the approved practices of eminent godly persons may have their own weight in order to our encouragement to deny our selves and lay hold on Christ Yet it is the Word of the Lord which can only quiet a man's conscience in this matter and make his mind fully aquiesce to it for the Apostle unto their example subjoyneth a Scripture-confirmation of the Truth in hand By the Works of the Law shall no flesh be justified Vers. 17. But if while we seek to be justified by Christ we our selves also are found sinners is therefore Christ the minister of sin God forbid HE preoccupieth an Objection which might have been framed against the present Doctrine thus If the Doctrine of Justification by Christ doth suppose that even the Jews themselves who are sanctified from the womb are equally sinners with the Gentiles and that being unable to attain to Justification by the Works of the Law they must only rely on Christ by Faith as Paul had but presently affirmed ver 16. Then it would seem to follow that Christ were the minister of sin or that the Doctrine of the Gospel did make men sinners both by taking away that Righteousnesse of the Law which the Jews thought they had and were warranted as they conceived by the Scriptures of the Old Testament so to think as also by furnishing both Jew and Gentile with an occasion to cast-by all care of Holinesse and
and earnestly to expect the full revelation of it by the Messiah Job 4. 25. From Vers. 24. Learn 1. The Church of God considered as a politick body and with relation to her different state in several times hath some resemblance to the age of a man as having had her infancy under the Patriarchs her childhood under Moses and her perfect age under the Gospel which different states and as it were several ages of the Church did arise partly from the Churches rudenesse and incapacity to comprehend spiritual Truths in their native beauty and lustre which were alwayes the greater by how much the Church was nearer her beginning and partly from the different measure and degrees wherein the promise and way of Salvation by the Messiah were made known to the Church the manifestation whereof was first very obscure Gen. 3. 15. but afterwards alwayes more and more clear untill at last according to the foregoing prophecies Mal. 4. 2. The Sun of Righteousnesse at Christ's incarnation death and ascension did arise with healing under his wings The Apostle pointeth at those several ages of the Church while he representeth the Jewish Church as a child under a pedagogue in this verse and more fully chap. 4. ver 3. and the Christian Church as men of perfect age and so no longer under a Schoolmaster ver 25 26. Doct. 2. The Lord 's visible way of dispensing Grace and covenanted Blessings by external means hath not been alwayes one and the same but diverse according to the temper and complexion of His Church in her several states and ages so that as the Churches state was more rude and earthly or more polished and spiritual the Lord did train her up under a more rude or spiritual form of Worship thus the Church while in her infancy and childhood was under a Pedagogue whose charge is to attend children The Law was our Schoolmaster but now being come to grown age she is no longer under a Schoolmaster 3. The Lord's way of dispensing Grace under the Old Testament as it is set down in the Law given by Moses was very suitable to the childish and infant-state of the Church the Lord dealing with them in a way much like to that whereby Schoolmasters do train up children at Schools for under this dispensation there were first a whip and rod to make the refractory stand in aw even the frequent inculcating of God's curse Deut. 27. 15 c. and comminations of temporal calamities Deut. 28. 16 c. and also many ceremonial penances in their many washings and purifications Lev. 15. through the whole chapter Secondly there were allurements also for those who were of better and softer natures to gain and keep them in obedienâ—â— such as did befit the state and condition of that People even frequently reiterated promises of temporal blessings Deut. 28. 3 c. and also an earthly inheritance Isa. 1. 19. Thirdly there were restraints also from the use of things in their own nature indifferent put upon them under fore certifications Lev. 11. through the whole thus to try their obedience to bow their wills and so to make them tractable and obedient in these other 〈◊〉 weighty things of the Law 1 Cor. 9. 9 10. And lastly though their dignity as sons was not altogether keep 〈…〉 up from them 2 Cor. 6. -16 18. yet it was but fel 〈…〉 made mention of and the Promise the charter of their inheritance kept up under a dark vail 2 Cor. 3. 13. and they themselves made to serve under hard servitude and bondage as if they had not been sons but servants chap. 4. 3. Wherefore the Law was our Schoolmaster saith he 4. God's great design and scope in all this pedagogy of the Law was that thereby souls might be directed unto Christ and made to close with Him for righteousnesse Rom. 10. 4. The frequent inculcating of the Moral Law and Promises of life upon their obedience did convince them how far they were from that exact righteousnesse which God required and that therefore they behoved to seek for righteousnesse some-where else which was inforced by the threatnings of the Law shewing that otherwise they would perish The Ceremonies Sacrifices and frequent Washings did also tend to this even to convince them of and to keep their eye fixed upon their own filthinesse and deserved damnation and to make them seek for righteousnesse satisfaction to provoked Justice and the expiation of their sin in that alone sacrifice of the death and bloud of Christ Heb. 9. 9 10 11. for saith he The Law was our Schoolmaster to bring us unto Christ. 5. The Godly under the Old Testament were justified by Faith laying hold upon Christ for righteousnesse even as we are now for saith he The Law did bring us to Christ that we might be justified by Faith From Vers. 25. Learn 1. The proposing unto our selves to bring about a good necessary and spiritual end is not sufficient to justifie our use-making of whatsoever means we may conceive to be or sometimes have been approven of God as conducible for that end except those means have a present stamp of divine approbation for the using of them God's end is to be endeavoured by His own means for though the bringing of us to Christ for righteousnesse be as necessary now under the Gospel as it was under the Law and though the pedagogy of the Law of Moses was an approven mean for bringing about that end under the Old Testament yet Paul will not grant That therefore it should now be made use of in order to that end because under the dayes of the Gospel the ty of divine authority enjoyning the use-making of that Schoolmaster is ceased But after that Faith is come we are no longer under a Schoolmaster saith he and therefore are not to subject our selves unto him 2. Though the curse of the moral Law is to be denounced against all impenitent sinners in the Christian Church that hereby they may be constrained to flee unto Christ for righteousnesse Joh. 3. 36. and the precepts thereof are to be urged upon the Regenerate as the rule of their obedience Eph. 6. 1 c. and though the exact righteousnesse required in the Law doth serve as a glasse wherein even the Renewed may see their manifold failings Rom. 7. 14 c. and so be necessitated to betake themselves daily to the bloud of sprinkling for pardon Rom. 7. 25. In which respects the moral Law may be called a Schoolmaster even to the christian Church and a Schoolmaster to bring them to Christ yet the christian Church is fully freed from that legal dispensation of the Covenant of Grace which was added to the Covenant-promise upon mount Sinai which what it was is explained ver 19. doct 2. and ver 24. doct 3. For after that Faith is come we are no more under this Schoolmaster saith he From Vers. 26. Learn 1. The Church of God under the New Testament as to her outward
and no more spared than if we our selves who sinned had been in His place for the Text saith He was not only accursed but made a curse in the abstract to shew how greatly he was accursed in death neither was this execration only in respect of man who indeed did judge Him execrable Isa. 53. 3 4. but also in respect of God as appeareth by the testimony alleaged out of Deut. 21. 23. for though the Apostle intending the sense only and not the words omitteth the mentioning of God Yet in the place cited we have it thus He that is hanged is accursed of God 10. The malefactor among the Jews who was adjudged to end his life by hanging on a tree was pronounced by God to be a curse or accursed not as if every one who died that death even notwithstanding of their repentance had been rejected of God and condemned Luke 23. 39 43. but partly because that was a most odious and infamous death in it self as being aflicted only for atrocious and heinous crimes and partly because it was fore-ordained of God that Christ our Surety should end His life by that kind of death in order to our redemption and delivery from the Law 's deserved curse for which cause mainly God was pleased to pronounce that kind of death accursed above any other as appeareth from the Apostle's alleaging this Scripture to clear that Christ was made a curse for us It is written saith he Cursed is every one that hangeth on a tree From Vers. 14. Learn 1. So wonderfull is God in working especially in that great work of our Redemption that He bringeth about one contrary by another He giveth life by death and the blessing by the curse and frequently in His way of working our choicest mercies do come through greatest miseries for Christ was made a curse that the blessing of Abraham might come upon the Gentiles 2. The blessing promised to Abraham and to the Nations in Abraham or rather in Christ Abraham's seed Gen. 22. 18. was not of temporall things only as of Corn and Wine of a fat and rich soile these were only the shell but the kernell of that Promise were blessings of another sort even spiritual such as Grace here and Glory hereafter which appeareth from this that before this blessing could be conveyed to Abrahams believing seed a price of infinite value behoved to be paid for it a price too precious to purchase any temporal blessing by for even Christ was made a curse that the blessing of Abraham might come upon the Gentiles 3. The spiritual blessing of Grace here and Glory hereafter promised to and in Abraham as it was purchased by Christ at a dear rate so it resideth and is exstant in Him who is as it were the storehouse wherin the blessing is laid up Col. 2. 3. and the dispenser of it unto Abraham's seed Act. 5. 31. in whom Believers are truly blessed Gen. 22. 18. and from whose fulnesse we do all receive and Grace for Grace Joh. 1. 16. for saith the Text That the blessing of Abraham might come upon the Gentiles through Jesus Christ or as it is in the Original in Jesus Christ So that this blessing is still in Him as the fountain and dispenser of it 4. Though Jesus Christ was the Lamb slain from the foundation of the world Rev. 13. -8. in so far as remission of sins and life eternal were bestowed upon Believers under the Old Testament through the merit of His death even before He actually died Rom. 3. 25. it being sufficient in order to these effects that it was transacted between the Father and the Son that He should die Isa. 53. 10. and that it was certainly known by God that He would die Act. 15. 18. Yet there were some effects of His death and those of great advantage to the Church both of Jews and Gentiles which were keeped in store and in Gods wise dispensation not to be actually bestowed untill the time of His death As first in relation to the Gentiles the real making-over of Abraham's blessing unto them whereby they were made one actual seed unto Abraham with the believing Jews was to follow upon Christ's death God having so provided and not to go before it for Christ was first made a curse by being hanged on a tree before the blessing of Abraham did come upon the Gentiles Secondly in relation to both Jew and Gentile the Covenant-promise made to Abraham and his seed Gen. 17. 7. which before Christ's death was vailed over with many carnal Ceremonies and lay hid under the many reiterated Promises of temporal blessings and an earthly Canaan Gen. 15. 7 c. was after Christs death to be made more clear the vail of Ceremonies and earthly blessings to be removed and the promised blessings of Righteousness and life everlasting to be held forth in their spiritual beauty and lustre for upon Christ's being made a curse he saith We to wit not only the Gentiles but the Jews also of whom Paul was one do receive the promise of the Spirit that is after the manner of speaking used by the Hebrews the spiritual promise in opposition to those external rites and shadows under which it did formerly lurk Doct. 5. Though by the grace of saving Faith a Christian believeth to be true whatever he knoweth to be revealed in the Word Act. 24. -14. and is in some measure especially when Faith is lively affected and doth practise according to what each Truth calleth for yeelding obedience to the Commands Rom. 16. 26. trembling at threatnings Isa. 66. -2. and imbracing the Promises of God for this life Psal. 23. 1. and that which is to come Heb. 11. 13. Yet the principal acts of Faith as it is saving and justifying are the accepting and receiving of the Promise and of Christ's satisfaction to the Father's justice held forth in the Promise for Paul speaking of Faiths part in Justification setteth forth the exercise of it thus That we might receive the promise by Faith 6. Faith doth justifie and make us blessed not for any worth in it self as if the work and merit of Faith were reckoned to us for righteousnesse but because it is the instrument and as it were the hand of the soul whereby we receive the Promise and Christ in the Promise whose satisfaction alone is our only righteousnesse before God Rom 5. -19. for that Paul is to be understood thus all alongs this dispute appeareth from these two Verses wherein he ascribeth our delivery from the curse and partaking of Abraham's blessing to Christ's merit or to His being made a curse for us giving unto Faith only the receeiving and imbracing of that satisfaction as it is offered in the Promise That we might receive the Promise through Faith saith he Vers. 15. Brethren I speak after the manner of men though it be but a mans Covenant yet if it be confirmed no man disanulleth or addeth thereto 16. Now to Abraham and his seed were
engagements to enlarge His own Kingdom Psal. 2. 9. that before means and instruments be deficient for the propagation of the Gospel He will turn the hearts of desperate enemies and make most bitter persecutors to be eminent lively and painful Preachers so was it here He who persecuted us in times past now preacheth the Faith which once he destroyed 6. How patient ought the Church of Christ to be under saddest persecutions and how far from base despondency of spirit as if her case were wholly desperate and remedilesse seing Jesus Christ at an instant can carry captive her chiefest adversaries and make them to be her stoutest friends as appeareth from this He who persecuted us now preacheth 7. As godlesse persecutors propose unto themselves no lesse than the total overthrow and rooting-out of Truth though neither Men nor Devils shall be ever able to effectuate it Mat. 16. 18. so men may look if they repent not Luke 13. 3. to be justly charged with the guilt of all that evil which once they intended as if they had actually accomplished it although it was without their reach so to do for that Faith or Doctrine of Faith as Tit. 1. 13. which Paul at this time did preach is said once to have been destroyed by him because he aimed at no lesse and his sin before God was no lesse than if he had done it although the Lord in mercy did pardon it 1 Tim. 1. 13. Now preacheth the Faith which once he destroyed 8. We ought so to look upon notable changes which do fall out whether in particular persons or publick societies whether to the better or the worse as that we may see somewhat of God manifested in them either His Justice or Mercy Wisdom or Power some one Attribute of His or other and so as we may give a suitable return whether of fear or joy thankfulnesse or admiration or of any other sanctified frame of spirit and holy performance for which such a manifestation calleth for those Christians in Judea did so look upon this notable change in Paul as to see God's mercy and power manifested in it and accordingly with joy did give God thanks so much is imported in this They glorified God in me saith he 9. Whensoever God is pleased to make a man instrumental whether for our own particular good or the more publick benefit of Christ's Church as we would not be ingrateful unto the instruments themselves Judg. 9. 16 c. so neither are we to rest upon them ascribing the praise of what they do to them but as we would not provoke the Lord to smite them or at least to make them uselesse to us 1 Cor. 4. 6. we are to look unto God more than them ascribing the praise of what they do unto Him as that which is His proper right and due so do they ascribe to God the praise of any good which Paul did by his preaching They glorified God in me or concerning me 10. The more that God hath made it convincingly and from clear evidences manifest to the conscience of His People that a Work is owned and approven by Him and hath drawn an acknowledgement from them to that purpose unto His own praise it aggregeth the sin of those the more who would afterwards question or deny that Work to be His for the Apostle's scope in part is to aggrege the sin of his adversaries who denied him to be an Apostle immediately sent from Jesus Christ and that the Doctrine preached by him was the Truth of God from this that the Churches in Judea were convinced of the contrary and had acknowledged so much long since to the praise of God by giving glory unto Him on Paul's behalf so that those Galatians and the false Apostles were guilty of obscuring the glory of God shining forth in his Conversion and Office which was already acknowledged by others And they glorified God in me CHAP. II. IN the first part of this Chapter the Apostle addeth some further Evidences that both his Office and Doctrine were divine As first They were such as might abide the censure of the chief Apostles ver 1 2. Secondly In the main thing controverted which was about Circumcision the other Apostles did joyn with him in that they were not for but against the circumcizing of Titus ver 3. and for a weighty reason ver 4 5. Thirdly In that meeting which was at Jerusalem the other Apostles did find nothing for which to challenge either him or his Doctrine ver 6. but upon the contrary perceiving that Paul was called of God to be an Apostle ver 7. both from that divine assistance wherewith he was accompanied ver 8. and from those Apostolick gifts wherewith he was endued they acknowledged both him and Barnabas for Apostles ver 9. and all of them did part good friends the collecting of some supply to the poor Jews among the Gentiles being recommended by the rest to Paul ver 10. Fourthly He did rebuke Peter when in his practice he declined from the Doctrine taught by Paul concerning the abrogation of the Ceremonial Law and for any thing which appeareth to the contrary Peter in this debate did yeeld to Paul as having truth for him to ver 15. In the second part because this dispute about the Ceremonial Law did fly very high the false Apostles urging the observation of it as meritorious of justification therefore the Apostle turneth the force of the dispute against Justification by Works and proveth by several Arguments that we are justified by Faith only As first The believing Jews who had as much reason to boast in their works as any ver 15. did renounce all confidence in them for Justification ver 16. Next he preoccupieth an Objection and sheweth that this Doctrine of Justification by Faith without Works giveth no encouragement to sin ver 17. Because 1. it did presse the mortifying and destroying of sin ver 18. And 2. though it did free them from the Law in several respects yet not as it is the rule of an holy life ver 19. Yea 3. it doth tye the justified person more strictly to subdue sin and lead an holy life ver 20. Lastly he addeth a second Argument to prove that we are justified by Faith only because if we were justified by Works Free-grace and Christ's death should be uselesse ver 21. Vers. 1. THen fourteen years after I went up again to Jerusalem with Barnabas and took Titus with me also 2. And I went up by revelation and communicated unto them that Gospel which I preach among the Gentiles but privately to them which were of reputation lest by any means I should run or had run in vain THe Apostle first mentioneth another journey of his to Jerusalem together with the time when and the companions with whom he went and that extraordinary Instinct and Command from God which moved him to undertake that journey ver 1 2 And secondly sheweth that when he came to Jerusalem he did privately
and freedom through vertue of that price Thirdly he sheweth the impulsive cause which moved God to bestow such a benefit even the riches of that same grace and free-favour in God formerly spoken of By all which he carrieth on his main scope which is to confirm those Ephesians that salvation and all the steps leading to it do flow from God's free-grace in Christ. Doct. 1. All men the Elect themselves not being excepted are by nature under slavery and bondage to sin Joh. 8. 34. Satan Eph. 2. 2. and to God's wrath Joh. 3. 36. for redemption presupposeth bondage In whom we have redemption 2. There was no delivery to be had from this bondage by prayer and intreaty nor by exchange of prisoners as in wars nor yet by strong hand and meer force but by paying of a price not to Satan who detaineth the Elect in slavery as a rigid Tyrant or mercilesse Jaylor from whom they are delivered by force Heb. 2. -14. but to God Eph. 2. 2. whose justice was wronged by the sins of the Elect and therefore behoved to be satisfied for redemption according to the force of the original word is a delivery by ransom and price 3. Jesus Christ is that Person by whom we have redemption from the fore-mentioned slavery this work by the counsel of the whole Trinity being put over upon Him as one who not only had right both of property to redeem the Elect being His creatures Heb. 1. 10. and of kinred Lev. 25. 48. as being our brother and of the same nature with us Heb. 2 14 but was also fitted to be our Redeemer a price to wit His humane nature being put in his hands to lay down Heb. 10. -5. and was able to redeem as being also God whereby His sufferings as man became a ransom of infinit value Act. 20. -28. for by saying In whom or in Christ we have redemption he saith that we have it by Him 4. We have this redemption not only by Christ but also in him which holdeth also in forgivenesse of sins He being the common store-house wherein the Elect have all their spiritual blessings treasured up even before they take their spiritual being from Him or get those blessings actually applied unto them as Adam's posterity have their original guiltinesse whence all actual transgressions flow treasured up in Him before they take their natural being from Him Rom. 5. 12. As also because this redemption and the fruits of it are not actually applied to the Elect until they be in Christ and by faith united to Him Joh. 3. 36. for saith he In whom meaning Christ we have redemption and forgivenesse of sins 5. The wrong done to infinit justice by our sin was so great that nothing performed by Christ could be a sufficient ransom in order to our redemption except he had crowned all his other actions and sufferings by laying down his life and undergoing a bloudy and violent death for We have redemption through his bloud to wit not as excluding his former obedience Rom. 5. 18 19. nor yet his other sufferings especially his soul-sufferings Isa. 53. 10. but as being the head-stone and compleating of all Joh. 19. 30. Doct. 6. Sin is a debt as being a wrong done against God obliging the sinner to repair God in his honour or otherwayes to underly the wrath of a provoked God for ever Rom. 6. 23 for the word forgivenesse in the Original and as it is used in Scripture is taken from those who are loosed out of a prison for debt The forgivenesse of sins 7. There is no delivery from this debt of sin and obligation to wrath because of sin but by pardon and forgivenesse It is an infinit debt and so cannot be satisfied by finit creatures for thus doth Paul expresse the way how the debt is removed even by forgivenesse of sins 8. Though the guilt of sin be removed by forgivenesse and therefore freely as to us yet that sin might be thus freely forgiven with the good leave of provoked justice forgivenesse of sin was purchased at a dear rate by Christ for as we have redemption through his bloud so also forgivenesse of sins 9. Jesus Christ hath this rich treasure of forgivenesse of sins which he hath bought by his bloud laid up in himself so that whensoever a sinner sensible of this weighty debt doth lay hold upon Christ by faith and is thereby ingraffed in Him his sins are freely pardoned and his debt remitted for In him saith he we have forgivenesse of sins 10. As that grace favour and good-will which God manifested in the salvation of sinners is a rich copious and abundant grace so nothing argueth the riches of this grace more than that from it do flow such excellent effects as the giving of Christ the Son of God to redeem slaves and rebels together with forgivenesse of sins they being infinit wrongs and there being many of them in every pardoned sinner Psal. 19. 12. And those not only ordinary infirmities but sometimes also heinous transgressions Psal. 51. 14. and yet free-grace pardoneth all and this not only in one but in all Believers in all ages and doth yet remain as full and overflowing in God to pardon self-condemned sinners as ever all which doth argue no lesse than a copious rich and abundant grace for the Apostle speaking of grace with relation to those two redemption and forgiveness which flow from it he calleth it a rich grace According to the riches of his grace saith he Vers. 8. Wherein the hath abounded toward us in all wisdom and prudence THe Apostle doth thirdly speak of those spirituall blessings which were prepared in Election and purchased in that excellent work of Redemption as they are conveyed and applyed unto the Elect in their effectual calling whereby he carryeth-on his fore-mentioned scope in shewing That as God did give evident proofs of his free-grace and favour in all the former steps tending to salvation so he had manifested the abundant riches of his grace in the effectual calling of those Ephesians in so far as his eternal love which was before alwayes hid in a decree did no longer contain it self but overflowed in its effects towards them or in them as the word may be rendred which effects wrought by Gods grace in them he sheweth to be all wisdom and prudence under which are comprehended all the saving graces of God's Spirit in Believers if we take as we safely may take wisdom for the saving knowledge of divine mysteries and of such religious truths as are only to be believed and fall not under practice And prudence for that grace and vertue whereby we know our respective duties both to God and man and our actions and practices are ruled and ordered according to the prescript of God's Word for so the words are taken Col. 1. -9. Doct. 1. Whosoever are elected from eternity and for whomsoever Christ did give a ransom to provoked justice in the fulnesse of time all such in
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
work here called sealing did serve to evidence the truth and reality of somewhat which might otherwise have been questioned and particularly with relation to the Apostle's present scope it did serve to evidence the reality of their right to the glorious inheritance the truths of the Gospel and the sincerity of their closing with and believing of the Gospel now the work of God's Spirit which maketh all this evident and therefore hath the name of sealing is mainly His renewing and sanctifying work and especially His carrying-on of that work whereby He imprinteth the image of Himself which is holinesse Eph. 4. 24. upon Believers as an impression of the draughts and lineaments of the Seal are by sealing put upon the thing sealed so 2 Tim. 2. -19. the grace of sanctification and departing from evil is called a Seal though those other works of God's Spirit in Believers whereby He giveth them sense of His presence comfort and joy unspeakable flowing from it and full assurance may be looked upon as lesse principal parts of this Seal Fourthly ver 14. by the metaphor of an earnest which is used among Merchants for ratifying of their bargains he sheweth a use for which the bestowing of the holy Spirit upon them and His sealing of them by His sanctifying grace did serve even to be an earnest of the heavenly inheritance the full possession whereof being delayed until the last day God gave unto them His holy Spirit with His saving graces as an earnest or some small beginnings and a part of that glory which shall then be revealed that hereby He might assure them of their obtaining the whole in due season Fifthly he sheweth the date and time how long they were to content themselves with the earnest even untill the redemption of the purchased possession that is untill the day of judgment at which time those who are purchased by the bloud of Christ and are His possession and peculiar people shall obtain compleat redemption and full delivery from sin and misery In which sense redemption is taken Rom. 8. 23. And sixthly he sheweth the end which God purposed unto Himself in all this even the same which he mentioned formerly ver 12 to wit the praise of His Glory From the benefit which those Gentiles received besides what is marked upon the parallel place ver 11 Learn 1. Though it was the prerogative of the Jews above the Gentiles that Christ was first preached unto them and accordingly some of them did first trust in Him See ver -12. yet God hath made both Jew and Gentile equally to partake of all other things aswell of those which concern salvation it self as of the means and way of attaining to it for the same Christ the same free-gifted inheritance through Christ and the same Gospel which was bestowed upon the Jews are also bestowed upon the believing Gentiles In whom ye also have obtained an inheritance saith he 2. It is a thing highly observable and much to be taken notice of that the Gentiles who were profane dogs Mat. 15. 26. not a people Deut. 32. 21. without God chap. 2. ver -12. should be set down at the childrens table and have full accesse to free-grace and salvation and all spiritual blessings tending to salvation equally with the Jews who were God's only People separated to Him above all People Exod. 19. 5. to whom did pertain the Adoption Glory Covenants c. Rom. 9. 4. for Paul cannot speak of this without an also which is a note of exaggeration and heightneth the purpose as a thing very observable In whom ye also have obtained an inheritance From the mean whereby they attained this excellent benefit Learn 1. The hearing of the Gospel which supposeth the publick preaching of it Rom. 10. 14. is the ordinary mean whereby faith is wrought and consequently a right is conveyed unto the heavenly inheritance in so far as the Gospel so preached doth not only propound and make known to the understanding the object of saving faith which was before hid but the Lord also at or after the hearing of this Gospel preached doth work the grace of faith in the hearts of the Elect Act. 16. 14. for saith he Ye obtained an inheritance after that ye heard the Word of Truth the Gospel 2. The Gospel is the Word of Truth not only because it containeth nothing but truth for so the whole Scripture is the Word of Truth Psal. 19. 9 but also the Truths of the Gospel are most excellent Truths as being most remote from ordinary knowledge Mat. 16. 17. most profitable to lost sinners Tit. 2. 11. and do manifest the praise of God's glorious Attributes Luke 2. 14. more than any other Truths besides the Gospel doth clearly hold forth the truth and substance of all these dark and legal shadows Joh. 1. 17. for by the Word of Truth he meaneth the Gospel as he presently cleareth After ye heard the Word of Truth the Gospel of your salvation 3. As the doctrine of Salvation is the doctrine of the Gospel or glad-tydings to lost sinners for the word rendred Gospel signifieth a glad or good message So the doctrine of the Gospel is a doctrine of Salvation as not only revealing Salvation and a possible way for attaining to it which the Law doth not Gal. 3. 21. but also being the power of God to Salvation Rom. 1. 16 and the mean which God doth blesse for making us imbrace by faith the offer of Salvation Rom. 10. 14 15. and for working all other saving graces in the Elect Col. 1. 6. for the Apostle calleth this doctrine the Gospel or glad tydings of Salvation 4. It is not sufficient to know that the Gospel is a doctrine of Salvation in general or unto others only but every one would labour by the due application of the promises of the Gospel unto themselves to find it a doctrine of Salvation to them in particular for Paul hinteth at so much while he saith not simply the Gospel of Salvation but of your Salvation From the Spirit 's work of sealing following upon believing Learn 1. As the Gospel preached and heard doth not profit unto Salvation except it be believed so the Truths of the Gospel and Jesus Christ that good thing offered in those Truths is that in the whole Word of God which saving faith doth chiefly close with and rely upon and is fully satisfied with It findeth death in threatnings a burden of work in precepts but in Christ and the Gospel it findeth the way to Heaven made patent even a way how the sinner may be saved and divine justice not wronged for the Apostle having spoken before of their hearing the Gospel doth adde In whom to wit Christ the words may also read In which to wit the Gospel ye believed 2. Though none can actually believe before the Spirit of God come to dwell in them bringing alongs His royal train of habituall graces and the habit of faith amongst the rest unto the heart with Him
crosse and His death upon the crosse So that by being slain He slew the enmity betwixt God and us Vers. 17. And came and preached peace to you which were afar off and to them that were nigh IN this and the following verse is contained the third branch of the second part of the Chapter wherein the Apostle sheweth how that excellent benefit of union and communion with God 〈◊〉 His Church purchased by Christ for the Gentiles was published and actually communicated unto them equally with the Jews to wit by the preaching of the Gospel And first he declareth that Christ Himself did preach and publish the glad tydings of that peace and reconciliation which was purchased by Him on the crosse See ver 15 16. And secondly he sheweth to whom he did publish it first to the Gentiles who were far off See Act. 2. 39 being compared with the Jews as being without the bounds of the visible Church Now Christ preached to the Gentiles not immediately and in His own person Mat. 15. 24. except to some few who were first-fruits of the rest Mat. 8. 5 c. and 15. 28. but mediately and by the ministery of His Apostles and their successors the Ministers of the Gospel whom He sent unto them to preach Mat. 28 19 whose Ministery He doth alwayes accompany by His Spirit to the conviction of some and conversion of others and therefore He himself is said to preach in them 1 Pet. 3. 19. Next to the Jews who are said here to be nigh because they were within the visible Church and therefore though many of them being simply considered were far from God yet they were nigh being compared with the Gentiles as living under the drop of the means of grace and reconciliation Now he mentioneth the Gentiles first not as if the Gospel had been first preached unto them Act. 13. 46. but to shew that this priviledge of having the Gospel preached did now under the New Testament belong equally both to the Jews and Gentiles And therefore it was not of any moment which of them were mentioned first and which last Doct. 1. It is not sufficient in order to our reconciliation with God that a price was payed by Christ upon the crosse to satisfie divine justice but there must also an offer be made of this purchased friendship in the preaching of the Gospel that so we may imbrace and lay hold upon it by faith otherwise the friendship is not actually made Col. 1. 21. for the Apostle having shewed ver 16. that Christ had satisfied divine justice upon the crosse doth here declare how His so doing was published and actually communicated both to Jew and Gentile And came and preached peace 2. Though we did commit the wrong which occasioned the enmity betwixt God and us Col. 1. 21. yet not only the first motion but the full prosecution and through compleating of the friendship cometh from God through Christ in so far as Christ did not only upon the crosse satisfie for our wrong but also maketh an offer of friendship so purchased in the ministry of the Word yea and bringeth us to a closing with the terms upon which it is offered Joh. 6. 44. And came and preached peace 3. As the sum of the Gospel is peace there being nothing contained in it but a declaration that peace and reconciliation with God and His Church may be had and upon what sweet and easie teaâ—ms it may be had Rom. 5. 11. and earnest offers of that peace made unto all who would imbrace it upon those tearms 2 Cor. 5. 20. together with the duties of thankfulnesse which God doth call for from those who accept the offer Matth. 11. 29. and the fearfull judgements which do await on such who will not imbrace the offered friendship Heb. 2. 3. So the publishing of this doctrine of peace is the gladdest tydings which ever sounded in the ears of lost sinners for the Apostle speaking of Christs preaching of the Gospel saith He came and preached peace the word rendred preached doth signifie and accordingly is translated Rom. 10. 15. to bring glad tydings 4. When Christ doth send His called Ministers with an offer of peace and reconciliation unto a people it is all one as if He himself in His own person did come and make an offer of Him And therefore the word of reconciliation in their mouth should be received and accepted by those unto whom it is offered with the same readinesse confidence and reverence as they would receive it from Christ Himself Gal. 4 14. for though Christ preached immediately and in His own person only to the Jews Rom. 15. 8. yet the Apostle saith He preached also unto the Gentiles because He sent His Apostles and Ministers to preach unto them And came and preached peace to you which were afar off 5. They may be nigh to God as to their external and Church-state living under the drop of means and enjoying the priviledge of all divine Ordinances who are yet unreconciled to God and holding up the enmity which is betwixt the Lord and them for Christ behoved to preach peace even to those who were nigh to wit in the respects presently mentioned which implyeth they were not yet at peace with God And to them that were nigh 6. For whomsoever Christ hath purchased peace upon the crosse to those he maketh an offer of peace and reconciliation in the preaching of the Gospel And therefore He hath not died for all for the Apostle sheweth that as Christ purchased peace for both Jew and Gentile ver 16. so He came and preached peace to both even to you which were afar off and to them that were nigh Vers. 18. For through him we both have an accesse by one Spirit unto the Father THe Apostle thirdly proveth that the Gentiles were effectually called by the preaching of the Gospel to partake of purchased peace and reconciliation equally with the Jews because they both had equal accesse and liberty to approach unto God in the practice of all commanded duties as unto their own reconciled God and Father for the word rendered accesse hath an allusion to the courts of Princes where petitioners are admitted unto accesse to their Prince even in the very presence-chamber Concerning which accesse he sheweth first that it is through Christ He having removed all those obstructions and impediments which might have marred it And secondly that it is by the one Spirit of God who doth create preserve quicken and actuate those graces in the exercise whereof they obtained accesse unto God Doct. 1. One main fruit and evidence of reconciliation is accesse unto God whereby reconciled souls have not only liberty to approach unto God in the enjoyment of all divine Ordinances which accesse is the priviledge of all within the visible Church whether they be reconciled or not Psal. 147. 19. but also freedom and liberty of spirit to approach unto God in the exercise of all their saving graces by which they
done to our selves and that in the manner mentioned in the preceeding doctrine yet we have not power to dispense with the injury done to the Justice of God nor to the publick Laws of the Land yea in some cases the Law of God alloweth that we pursue the party before the Judge and notwithstanding of our forgiving him to seek that the Law may strike against him Deut. 21. 18 c. Even as God for Christs sake hath forgiven you CHAP. V. THe Apostle in the first part of this Chapter having first confirmed the precept given in the last words of chap. 4. by pressing upon them to imitate God in forgiving one another from the fountain of love ver 1 2. doth yet exhort them unto such duties as belong unto all Christians in generall And first he forbiddeth six vices all of them almost contrary unto chastity because first they are uncomely for Saints ver 3. Secondly inconvenient ver 4. Thirdly they exclude from Gods Kingdom ver 5. And fourthly they bring down Gods wrath ver 6. Secondly he dehorteth from partaking with wicked men in their sins ver 7. because of that blessed change wrought in them from darknesse to light ver 8. The force of which consequence is proved from the fruits of light ver 9. and having pointed at the rule of right walking ver 10. and explained the precept set down ver 7. by discharging all accession to the sins of the wicked and enjoyning them to reprove them ver 11. he enforceth yet further the duty so explained first from the abominable filthinesse of those sins ver 12. Secondly from the good following upon reproof even the conviction of the sinner ver 13. And thirdly from Gods own example who reproveth the world of sin and thereby conveyeth light unto them ver 14. Thirdly he exhorteth to circumspect walking ver 15. which consisteth mainly in redeeming the time ver 16. and in order hereto that they would acquaint themselves with Gods revealed will ver 17. Fourthly he exhorteth them to eschew drunkennesse And fifthly to be filled with the Spirit ver 18. and to vent that fulnesse of the Spirit first in melodious singing of praises unto God ver 19. Secondly in giving of thanks for all things ver 20. In the second part of the Chapter The Apostle having premitted a generall exhortation unto all to submit themselves one to another ver 21. doth presse those duties which belong to Christians as they are members of Families And first the duties of wives under the name of submission set forth by the manner of it as unto the Lord ver 22. Secondly by the ground or reason of it the husbands headship illustrated from Christs ver 23. Thirdly by the pattern of it the Churches subjection to Christ. And fourthly by the extent of it to all things ver 24. Next he presseth the duty of husbands under the name of love 1. from Christ's love to His Church giving Himself for her ver 25. and that for two ends to wit the sanctification ver 26. and glorification thereof ver 27. Secondly from the near union betwixt husband and wife they being one flesh and therefore he ought to love her ver 28. Because 1. all men care for their own flesh 2. Christ careth for His Church ver 29. because of the strict union betwixt Him and the Church ver 30. And thirdly the ancient law of Marriage doth expresly enjoyn so much ver 31. And because he hath spoken of the union betwixt Christ and the Church he declareth it to be a great and unsearchable mysterie ver 32. and so concludeth the purpose by summing the duties of husbands and wives in two words love and reverence Vers. 1. BE ye therefore followers of God as dear children THe Apostle being to insist further in exhorting to such particular vertues as do belong to all Christians in general of whatsoever rank or station doth first illustrate the sixth and last precept given chap. 4. whereby he enjoyned the exercise of mutual kindnesse and mercy in forgiving one another because of Gods example in forgiving them for Christs sake Which precept he doth illustrate first by reinforcing the duty together with the motive to it from Gods example while 1. he commandeth them to be followers of God to wit in the exercise of kindnesse mercy and forgivenesse for according to the present scope the imitation of God here enjoyned seemeth to be astricted unto those particulars as Matth. 5. 44 45. and Luk. 6. 35 c. though otherwise it may be extended and elsewhere is extended unto all those divine vertues whereof some representation and shadow at least ought to be in us 1 Pet. 1. 16. And secondly he giveth a reason why they should imitate God thus even because they were His children by Adoption and not only children but dear children and dearly beloved by God their Father All of them did at least professe themselves to be such Mal. 1. 6 and the better part of them really were such Joh. 1. 12. and therefore they were to imitate Him in the exercise of those vertues as they would evidence themselves to be of His children Doct. 1. One and the self same action of God and chiefly His works of mercy towards Believers are more than one way advantagious unto them in so far as thereby not only they are freed from sin and misery but also have an argument and motive furnished both unto them on whom He sheweth mercy whereby they may be incited to their duty of shewing mercy unto others and to others also to shew mercy unto them for he sheweth that God in forgiving them had cast a copy to be followed by them in their forgiving one another while he saith Be ye therefore followers of God 2. Though we neither ought nor can imitate God in His works of creation and providence Isa. 14. 13. 14. neither may we presume to imitate Him in any thing further than His revealed will prescribeth as our duty Isa. 8. 20. yet what ever attributes or actions of His have in them any proportion or resemblance with any vertue or duty prescribed unto us we ought to look upon such as our copy and pattern to be followed by us for he saith Be ye followers of God with relation to His forgiving them for Christs sake 3. It is not sufficient to do the same things to others which God hath done to us except we endeavour to imitate and follow Him in the way and manner wherein He doth them So as that we do them not from any base or inferiour motive or for any wrong end but from a desire to be conform unto Him and unto what is required of us in the Word by Him for this following and imitating of God here enjoyned implyeth a purpose and endeavour to conform our selves to Him Be ye therefore followers of God 4. Gods example in such things as are imitable by us is the only un-erring pattern to be absolutely followed and
known unto His People the whole counsel of God Act. 20. 27. there being no truth revealed in Scripture the knowledge whereof is not usefull either for the being or well-being for the necessary food or ornament of a Christian 2 Tim. 3. 16 17. yet they are most to inculcate and presse upon peoples consciences the knowledge and practice of most necessary and weighty truths chiefly those which are fundamental and of daily use and practice for the Apostle in pressing the use of the spiritual armour doth wisely recommend one piece of special and daily use above all the rest while he saith Above all taking the shield of faith 2. The grace of faith is another necessary piece of a Christians armour without the which we are destitute of Christs imputed righteousnesse Philip. 3. 9. and so exposed to the dint of sin-pursuing justice Joh. 3. -36. and to all the bitter accusations and challenges of the devil our adversary Rom. 8. 33. We are destitute also of Christs covenanted strength which is communicated and engaged for our through-bearing in all our spiritual conflicts only when it is laid hold upon by an act of faith Joh. 15. 4 5. and consequently without the exercise of that grace we are exposed as a prey to every tentation and especially to Satans fiery darts here spoken of in the text seing in that case we have no strength to resist them but our own which indeed is none Joh. 15. 5. for the Apostle commandeth the Christian souldier to arm himself with this grace Above all taking the shield of faith 3. This grace of faith is the most excellent and necessary piece of all the Christians armour in so far as faith though weak and imperfect in it self Luke 17. 5. yet laying hold on the promise it engageth the almighty power of God and Christ to be for us Matth. 15. 28. it giveth life being and vigour to the other pieces of this armour even to all the sanctifying graces of Gods Spirit Acts 15. 9. 1 Tim. 1. 5. it maketh up all imperfections by covering them with Christs most perfect righteousnesse Philip. 3. 9. and so defendeth them against the furious or subtil assaults of Satan whereby he endeavoureth to make us question their reality and throw them away as counterfeit hypocritical and uselesse Lam. 3. 18. it bringeth a fresh supply of strength to the rest from Jesus Christ when they are weakened wounded and almost rendred unprofitable Isa. 40. 31. yea it alone doth sometimes keep the Believer from total fainting and quitting all when the rest are shattered brangled disappear and for the time are uselesse Job 13. 15. for the Apostle recommendeth this piece above all the rest while he saith Above all take the shield of faith 4. As Satans great design is to wrest and wring this piece of our armour from us and that because of its excellency and usefulnesse yea and often doth prevail to mar our use-making of it So it would be our chiefest care to keep this grace of faith in daily exercise and without delay to return to the exercise of it when we have fallen from it for the word rendred taking signifieth to take again that which we have lost or let go Above all taking the shield of faith 5. It is the Christian's duty to study the excellency and usefulness of any grace and especially of faith that thereby he may be incited to seek after it and to make use of it we must first put a price upon grace before we be at any pains for it for that he may incite them to make use of faith he informeth them of its excellency and usefulnesse while he saith wherewith ye shall be able to quench all the fiery darts 6. Though the devils and fallen angels be many See ver 12. yet so united are they in wickednesse and in carrying-on their wofull work under one chief head and prince Matth. 12. 24 26. as if they were but only one for therefore doth he speak of the devil as of one the fiery darts of the wicked 7. As Satan that wicked one his great work and businesse is to draw and drive others to sin and wickednesse So he hath several sorts of tentations which he maketh use of for that end according to the diversity of sins to which he tempteth and the different tempers and dispositions of those whom he tempteth he hath not only subtil wiles and strategems spoken of ver 11. but also fiery darts whether of violent boyling lusts or raging despair which he throweth afar off and indiscernably with great force and violence wherein they resemble darts All the fiery darts of the wicked 8. Among all the tentations which Satan maketh use of to carryon his wofull work his fiery darts are most hard to be resisted and where given way to most dangerous in so far as they give a double hurt and dammage even as materiall fiery darts do both wound and burn so those tentations being entertained do not only defile the soul with guilt but also disturb and disquiet it with their force and violence Hos. 7. 4. or vex perplex and put it to pain with that anxiety and horrour which they breed in it Gen. 4. 13. for he commendeth faith above all the rest from its quenching those tentations which implyeth that they are both hardly resistible and most dangerous wherewith ye shall be able to quench all the fiery darts of the wicked 9. The grace of faith though never so well exercised cannot hinder Satan to throw those fiery piercing tentations nor yet doth it alwayes repel them but sometimes they pierce even the Believers soul where finding suitable fewel they raise a burning flame and make great vastation and havock for while he saith faith doth quench them it is implyed they will be sometimes boyling and burning within ye shall be able to quench all the fiery darts 10. The grace of faith not only supplyeth the place of armour to ward off blows but is also medicinall to cure those dangerous wounds which the soul receiveth in this spiritual conflict through the prevalency of tentations and the negligent use-making of our other graces it is both defending and healing armour for thereby we are able to quench all the fiery darts of the wicked 11. There is no spirituall disease or wound so desperate no sin so prevalent in the soul but the grace of faith rightly made use of in laying hold on the merit and vertue of Christs death is sufficient to cure it and destroy it yea and to cure not only one disease but many for he attributeth a vertue to it to quench fiery darts and all the fiery darts of the wicked Verse 17. And take the helmet of salvation and the sword of the Spirit which is the word of God IN this verse are contained the fifth and sixth pieces of the spiritual armour which he will have them to take and make use of The fifth is salvation or the hope of salvation the