condemnation unto others Heb. 11. 7. for the metaphor of an earnest used among Merchants when the sum covenanted is not presently given doth bear so much Who is the earnest of our inheritance 4. As even Believers are apt to doubt if ever the covenanted inheritance shall be bestowed and actually enjoyed by them So the Lord is most willing to do all which in reason can be required for removing all doubts of that kind and more particularly He giveth them an earnest or a part of this covenanted inheritance in hand to assure them of his purpose to bestow the whole in due time for the metaphor of an earnest doth bear this also the end of giving an earnest being to assure the receiver of the giver's honest purpose to perform all that he hath promised which otherwise might be called in question Who is the earnest of our inheritance 5. The Spirit of the Lord sealing Believers and those saving graces of the Spirit which he worketh in sealing do serve for the same uses in relation to the Covenant of Grace wherein heaven and glory is promised to Believers for which an earnest doth serve in a civil bargain for as the earnest is a part of the sum and usually but a small part and yet may assure the receiver of his obtaining the whole So the Spirit and His work of grace received here is begun glory Joh. 17. 3. and though but a small part of it 1 Cor. 13. 12 13. yet the smallest measure of grace may assure the man who hath it of his obtaining the full possession of glory in the day of the Lord Jesus Philip. 1. 6. hence the Apostle calleth the Spirit with his graces this earnest Who is the earnest of our inheritance From the time how long the use of this earnest was to continue Learn 1. As real Believers are Christs possession in whom He dwelleth Eph. 3. 17. and whom He manureth and maketh fruitfull Joh. 15. -2. So He hath purchased them to wit by paying a price to provoked justice 1 Cor. 6. 20. and by force from Satan their old possessor and master Heb. 2. 14 15. and purchased them for this end that He might possesse them for speaking of Believers he calleth them a purchased possession 2. Though the redemption and delivery of Believers be already begun and their bonds loosed in part Col. 1. 13. yet their compleat redemption is but to come to wit from sin at death Heb. 12. -23. and from misery not untill the last day then and not while then shall their bodies be raised up in glory and their redemption be full and compleat Rom. 8. 23. for the Apostle speaketh of their redemption as of a thing yet to come Untill the redemption of the purchased possession 3. As this earnest even the holy Spirit with His graces being once given cannot totally be lost So if this day of redemption were once come there shall be no further use of an earnest the covenanted inheritance will then be fully possessed and consequently no place left for fears or doubts about the obtaining of it for he saith the Spirit was to be an earnest untill the redemption and so He must continue with them untill then but was not to serve for an earnest any longer Who is the earnest untill the redemption of the purchased possession From the end proposed see what is already observed upon ver 6. and ver 12. Vers. 15. Wherefore I also after I heard of your faith in the Lord Jesus and love unto all the Saints 16. Cease not to give thanks for you making mention of you in my prayers THe Apostle in the second part of the Chapter taking occasion from what he heard of those Ephesians breaketh forth in thanksgiving and prayer to God for them whereby he prosecuteth his main scope in so far as that by every sentence and word almost he doth breath forth the high esteem which he had of God's free grace in Christ and thereby doth confirm their faith besides that while he prayeth for their perseverance and growth in the faith and knowledge of saving truths he doth indirectly at least excite them to persevere and make progresse in the same And first having shewn the good report which was brought unto him of those spiritual graces which were eminent in them whereof he instanceth two which are the sum and compend of all the rest and doth illustrate them from their principal object faith in Jesus Christ and love to all the Saints ver 15. he maketh known unto them what was his exercise upon their behalf even that being incited by the consideration of these spiritual blessings bestowed by God upon them and mentioned ver 13 14. and by the report which he had of them ver 15. he made conscience to continue in the duties of thanksgiving and prayer to God for them ver 16. From Vers. 15. Learn 1. It is not sufficient that Christs Ministers do presse duties upon the Lords People having convincedly cleared unto their consciences the equity which is in those duties but they must also hold forth unto them a copie of that obedience which they so much presse by their own example and practice for so the Apostle having abundantly cleared ver 13 14. that the Lord 's converting and sealing of those Ephesians did call upon them to praise the glory of His grace he himself doth here put hand to this work Wherefore saith he I cease not to give thanks for you 2. It is a great encouragement to blesse the Lord and to pray unto Him in behalf of those who are making conscience of these duties for themselves for while he saith I also give thanks he supposeth they were doing the like and that he was encouraged from thence 3. Grace is like a precious oyntment whose savour cannot be hid the report of it where it is in life will spread and make his name who hath it savoury unto such as are truly gracious themselves for Paul though at a great distance being now at Rome heard of their faith in Jesus Christ and love to all the Saints 4. It is the duty of Christians to be joyfully reporting and speaking of the grace of God and good which is in others providing it be wisely done that is first sparingly and so as not to place all our own Religion in speaking of the Religion of others Secondly not rashly or without such grounds in the person whom we commend as charity at least may rest upon Thirdly impartially and not factiously crying up some and decrying others who are equally deserving Jude -16. for Paul's hearing of their faith and love implyeth that some had reported to him of that good which was in them 5. Even in the best Churches in those primitive times who were most commended by the Apostles every one had not faith and so is it yet All are not Israel who are of Israel Rom. 9. 6. for the word rendred their faith in the Original is the faith which
All which he wisheth from God the Father not excluding but including the Son and holy Ghost See upon Col. 3. 17. doct 3. and from Jesus Christ the Mediator through vertue of whose merit and intercession all saving benefits are conveyed unto the Elect. Doct. 1. Ministers who would have their pains attended with successe towards the Lords people ought to beg that from God by prayer to be wrought in them which by their preaching they endeavour to inculcate on them for peace love and faith are the sum of all which he hath been presently instructing them in and pressing upon them and here he seeketh all from God by prayer Peace be to the brethren 2. A Ministers prayers for obtaining the Lords blessing upon his pains towards his flock should be serious servent insisted upon and often inculcated untill a gracious answer thereof be granted for the Apostle began with this prayer or wish chap. 1. 2. and here he closeth with it Peace be to the brethren 3. Even Believers are not made perfect in grace at the first the Lord doth carry on that work by steps and degrees that somewhat of Him may be seen in every step and therefore as themselves are bound to grow in grace by adding one grace to another 2 Pet. 1. 5 6. and one degree of the same grace to the former 2 Pet. 3. 18. So it is the duty of others to help them on towards growth by their prayers and wishes for those who were already regenerated among the Ephesians had faith love and peace wrought in them at the first and Paul wisheth here a further degree of and growth in those from God to them Peace be to the brethren 4. Though it be the duty of all to live in peace and love yet a truely Christian and peaceable frame of spirit together with love which is not a meer moral vertue but a saving grace flowing from the root of faith is only to be found among true Believers and should be sought-after by such especially coldrifenesse of affection and unpeaceable walking being more unbeseeming them than any others for therefore doth he wish for peace and love to the brethren that is those chiefly who were brethren in Christ and born of God 5. There cannot be a peaceable frame of spirit in any towards others nor yet an harmonious walking with them nor any thing else except sinfull renting and shamelesse striving but where the grace of love is whereby the heart is armed against all irritations arising from the infirmities of others to break the bond of peace Eph. 4. 2 3. for he conjoyneth these two in his wish peace whereof one branch is a peaceable frame of heart and harmonious walking and love Peace be to the brethren and love 6. As the graces of faith and love are different and therefore the one cannot be the form or essence of the other So they are alwayes conjoyned where one is there the other must be also for he speaketh of them as two different graces whereof the one doth necessarily follow upon the other And love with faith 7. See what is already observed from Gal. 1. 3. Philip. 1. 2. Col. 1. -2. upon the persons from whom and through whom those good things are wished and sought even from God the Father and the Lord Jesus Christ. Vers. 24. Grace be with all them that love our Lord Jesus Christ in sincerity Amen HEre the Apostle wisheth for grace that is Gods free favour and love in Christ the fountain and sum of all the former good things wished-for and enlargeth his wish towards all Believers described from this that they love Jesus Christ in sincerity or incorruption as the word signifieth that is not for a time only but constantly not in hypocrisie or shew only but sincerely and really and so closeth up all with his Amen as an evidence both of his affectionate desire and confidence of an answer Doct. 1. Though we may have a more particular eye to some than to others by making mention of them expresly in our prayers because of our charge of them present imployment about them or other near relations towards them yet we ought not to exclude any especially of these who have relation to Christ but are to remember all such at least in generall and seek the same good things from God to them which we wish for others for the Apostle having made expresse mention of the believing Ephesians under the name of Brethren ver 23. doth here extend his charity and prayers towards all who love our Lord Jesus Christ in generall Grace be with all them saith he 2. The more the heart is exercised in spirituall duties especially in prayer it groweth more warm and more enlarged to the exercise of all those saving graces required in that duty and especially to publick-mindednesse and the exercise of charity towards the Saints and of faith in Jesus Christ for Paul continuing his prayers and wish untill this verse getteth his charity enlarged in the exercise of it towards all Christians in generall and his faith strengthened to the owning of Christ as his own Grace be with all that love our Lord. 3. Gods grace or free favour is the sum of all which a man needeth to wish either for himself or others it is virtually all things so that the man that hath it wanteth nothing he hath all good and necessary things in their cause and fountain he doth also possesse all such things in that measure God seeth fitting for him for in this part of his wish which relateth to all lovers of Christ in generall he doth only make expresse mention of grace as virtually comprysing peace love and faith which he wished to the brethren ver 23. Grace be with all them that love our Lord. 4. Love to Jesus Christ is a sure mark of those who have saving interest in the good things purchased by Him and one of those marks which are best known to the person who hath it love to Christ where it is cannot be well hid for Paul designing those who might plead interest in the good things prayed-for describeth them by their love to Christ as being a mark both sure and easily discerned With all them that love our Lord. 5. The Lords Servants ought to endeavour that those who are in a gracious state and have right to the great and good things purchased by Christ may know so much and for that end would furnish them with the knowledge of such marks and evidences as may be most easily discerned where they are and infallibly prove the soul that hath them to be in a state of grace for Paul giveth such a mark of those who had interest in the good things prayed-for even love to Christ that they might know so much of themselves With all them that love our Lord Jesus Christ. 6. It is the duty of Ministers to lay hold on all occasions to recommend this grace of love to Christ by holding forth those many good and excellent things which do accompany it and are made evident to be in the heart by it that so the Lords people may be the more incited to bestow their love and heart upon Him for Paul to stir them up to the love of Christ recommendeth this grace by making it the mark and evidence of the man that hath interest in all the good things wished-for with all them that love our Lord. 7. Though we are bound to pray even for those who are graclesse that God may bestow grace upon them yet the more speaking evidences there be of true grace in any we may be the more encouraged to pray to God for them and with greater confidence to expect a gracious return of our prayers upon them for Pauls wishes to God to which he affixeth an Amen in evidence of his confidence to be heard are put up in behalf of those who do love our Lord Jesus Christ. 8. As there are many who professe love to Christ whose love is and when it is tryed will be found to be but counterfeir unsincere and not reall So the good things promised to those who love the Lord Jesus Christ do not at all belong to any of that sort whatsoever their deluded hearts may sancie to the contrary but to such only who love Him really sincerely and testifie their love into Him by keeping His commandments Joh. 14. 15. and especially by loving those who are His 1 Joh. 4. 20 21. for the Apostle qualifieth that love to Christ which is an evidence of interest in the good things wished-for by sincerity which implyeth there is somelove not sincere That love our Lord Jesus Christ in sincerity 9. The more sincere a man is in the exercise of any grace or practice of any duty he will endure the longer sincerity in good is alwayes attended with perseverance but hypocrisie doth soon faint and wholly sit up at the last Joh. 27. 8 9. with 10. So much is implyed by the word here rendered sincerity as Tit. 2. -7. which also signifieth incorruption That love our Lord Jesus Christ in sincerity Amen FINIS ERRATA Page Line Read 21 22 Ephes. 5. 2. 22 3 dele shall 26 22 Col. 46 37 Philip. 2. 13. 60 12 inheritance 91 5 by the 138 6 and His 202 10 actuated 213 12 over their 233 38 dividing 235 19 Gen. 13. 253 2 subsistence 267 3 its own 268 35 dycing of ibid 36 or dycing 310 5 any other 327 34 nearby 333 16 6. 10. 343 1 wrought by 347 12 doct 3. 356 26 so see 363 10 6. 10. 364 29 Whatever 413 24 1 Joh. 2. 425 30 Mark 10. 432 32 biddeth 456 1 and 463 28 Gal. 6.
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
10. 31. duties of our lawful imployments Heb. 11. 33. and to our carriage under crosses Heb. 11. 24 25. for by the life which Paul lived in the flesh is meaned this natural life Heb. 5. 7. 1 Pet. 4. 2. and his living this spiritual life of Faith was extended even to the things of that life The life which I now live in the flesh is by the Faith of the Son of God Doct. 7. As Jesus Christ did give Himself a Ransom for the Elect See chap. 1. 4. so no worth in us no good which He expecteth from us or need which He stood in of us but only love in Him to us did move Him so to do He loved me and gave Himself for me 8. Though the full perswasion and assurance of Christ's special love unto and His dying for me in particular is not the very essence and being of saving Faith Eph. 1. 13. for saving Faith may be without it Isa. 50. 10. Yet it is a thing which may be had without extraordinary revelation the Spirit of God enabling the Believer to discern in himself those graces 1 Cor. 2. 12. which are set down as marks of His special love and favour in Scripture 1 Joh. 3. 14 18 19 21 24. and bearing witnesse with His Spirit that he is a childe of God Rom. 8. 16. and this assurance should be aimed at in the right method by all 2 Pet. 1. 10. for Paul speaking in the name of other Believers sheweth he had attained it Who loved me and gave Himself for me saith he 9. This full perswasion and assurance in its own nature is so far from making those who have it loose the reigns to wickednesse and security that upon the contrary it serveth as a strong incitement to make them mortifie sin and live that spiritual life of Faith which is here spoken of for it served for this use unto Paul I live by the Faith of the Son of God who loved me and gave Himself forme Vers. 21. I do not frustrate the grace of God for if rightebusnesse come by the Law then Christ is dead in vain HAving removed the objection the Apostle proceedeth to establish Justification by Faith and not by the Works of the Law by a second argument to this purpose If we be justified by the Law or works done in obedience to the Law Then those two absurdities would follow 1. God's free grace and favour should be rejected despised frustrated and made uselesse for the word signifieth all these and the reason of the consequence lyeth in this That if Justification be by Works Then it cannot be by Grace Rom. 11. 6. 2. Christ's death had been in vain without any necessary cause or reason if the Justification of finners could have been attained by Works or by any other mean Doct. 1. They who have attained unto the perswasion and full assurance of God's favour and love in Christ ought above all others to maintain the glory of His Grace and Mercy in saving of sinners freely not admitting of any thing whether in practice or opinion whether in themselves or so far as is possible in others which may incroach upon it obscure it or weaken the thoughts of the excellency of it in the minds of men for Paul who was perswaded of Christ's love ver 20. doth look upon this as his duty flowing from that assurance I do not frustrate the Grace of God saith he 2. The joyning of Works with Faith in the matter of Justification is a total excluding of God's Free-grace and favour from having any hand in this Work for Grace admitteth of no partner so that if Grace do not all it doth nothing if any thing be added to it that addition maketh Grace to be no Grace Rom. 4. 4. for the Apostle reasoning against those who would have made Works to share with God's Free-grace and favour in Justification sheweth his joyning with them in that opinion would be a total rejecting and making uselesse of God's Grace I do not frustrate the Grace of God 3. That the Apostle doth exclude in this dispute from having any influence in Justification the Works not only of the Ceremonial but also of the Moral Law appeareth from this That he opposeth the Merit of Christ's death to all Merit of our own whether by obedience to the one Law or to the other neither can any reason be given for which our meriting by obedience to the Ceremonial Law maketh Christ to have died in vain which is not applicabl to the Moral Law For if righteousness come by the Law then Christ died in vain 4. That he excludeth also not only the Works of the Moral Law which are performed by the natural and unregenerate man but also those which the Godly do perform by vertue of Faith drawing influence from Christ appeareth from this that the Apostle useth this argument taken from the uselesnesse of Christ's death not against the unconverted Jews who had not received the Gospel and so would easily have granted that Christ was dead in vain but against those who had received the Gospel and so would never have pleaded that any Works done by a natural man but those only which flow from the Grace of Christ could justifie a sinner and yet Paul reasoneth against those If righteousness come by the Law then Christ is dead in vain 5. That he doth exclude also all Works of ours whatsoever from being the meritorious cause of our Justification not only in whole and their alone without the Merit of Christ but also in part and joyntly with His Merit appeareth from the former ground that he is reasoning against professed Christians who doubtlesse did give Christ's Merit and Death some share at least in Justification else the absurdity which is deduced from their Doctrine by Paul should have had no weight with them as being no absurdity in their mind Then Christ is dead in vain 6. If there had been any other way possible in Heaven or Earth by which the Salvation of lost sinners could have been brought about but by the Death of Christ then Christ would not have died our disease was desperate as to any other cure for while he saith If righteousness come by the Law then Christ is dead in vain he affirmeth two things 1. That to suppose Christ hath died in vain or without cause is a great absurdity no wayes to be admitted of 2. If the Justification and Salvation of sinners could have been attained by Works or any other mean then His Death had been in vain and so that it were an absurd thing to suppose he would have died in that case CHAP. III. IN the first part of this Chapter the Apostle having sharply rebuked these Galatians for their defection ver 1. useth five other Arguments to prove that we are justified by Faith and not by Works First They had received the saving Graces of God's Spirit by hearing the Doctrine of Justification by Faith and not by Works ver 2.
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
but looked upon as a delusion with howmuch-soever confidence it be vented for Paul regardeth not their perswasion upon this ground It is not of Him that calleth you saith he 4. This may evidence perswasion or confidence not to be of God or real but a meer delusion when that thing the truth or lawfulness whereof we seem to be perswaded of is contrary unto that which we are called unto of God by vertue either of our general or particular calling for the description here given of God from His calling of them importeth their opinion was contrary to that christian liberty to which they were called of God and therfore perswasion about it was not to be regarded This perswasion cometh not of Him that calleth you saith he Vers. 9. A little leaven leaveneth the whole lump HE obviateth a second objection for if they should have said There was no reason why Paul should make so much noise seing they had not imbraced the whole Jewish Religion but did only observe some Ceremonies thereof and neverthelesse remained constant in the Christian Faith yea and possibly that even this much was not common to them all but the deed of some few only He answereth by a similitude taken from Leaven That a little false doctrine to which leaven is compared Mat. 16. 12. may easily in progresse of time corrupt a mans judgment in every other point of Doctrine and that a small number of scandalous or seduced persons to whom leaven is compared 1 Cor. 5. 6. may very speedily infect the whole Church Doct. 1. When they who are overtaken with sin and error cannot any longer hold off conviction or defend their practice by strength of reason it is ordinary for them to mince and extenuate the sin of which they are convinced and to make but small matters of greatest offences for the similitude here used supposeth there was an apâ—nesse in them thus to extenuate their error A little leaven saith he 2. It is the duty of Christ's Ministers not only by force of reason to endeavour a sinners conviction that his way is sinfull or erroneous but also to forecast those shifts whereby the sinner being convinced of his sin or error may readily go about to extenuate it and having found them out to shew the vanity and lightnesse of them for the Apostle doth forecast that readily they would extenuate their sin from this that it was but a little one and maketh their extenuation to be without ground shewing that a little leaven leaveneth the whole lump 3. The Church of Christ and every particular member thereof ought carefully to resist and watch against the very first beginnings and occasions of sin but especially of error The Church by labouring authoritatively to convince the gain-sayers Tit. 1. 9 and by timeous and prudent application of Church-censures in case of incorrigible obstinacy Tit. 3. 10. and every particular Christian by labouring to be established and fixed in the Truth Col. 2. 7. lest he be carried about with every wind of doctrine Eph. 4. 14. and by avoiding all unnecessary commerce and fellowship with those who are carried away with a spirit of error 2 Joh. 10. for the least of errors and the smallest number of seduced persons are here compared to leaven a little quantity whereof doth secretly insinuate it self and insensibly convey its sournesse unto the whole masse or lump Vers. 10. I have confidence in you through the Lord that you will be none otherwise minded but he that troubleth you shall bear his judgment whosoever he be HE doth indirectly presse the former exhortation secondly by shewing his confidence grounded upon charity 1 Cor. 13. that through the Lords gracious working with them they should be reclaimed from their Error and made yet again to imbrace the same Truth which he did preach But withall lest from this his charity to them they should conclude the Error wherein they were was not very dangerous therfore he sheweth his just indignation against it by denouncing deserved wrath and judgment to be inflicted partly in this life partly in eternal death against their prime seducers without any exception save that of repentance which is to be understood in all threatnings Jer. 18. 7 8. Doct. 1. A loving Minister and zealous for the good of souls when he hath to do with those who are overtaken in a fault will of necessity be tossed with the tydes of contrary affections and as it were divided betwixt the exercise of hopes and fears love in Paul did stir up both those affections by making him fear the worst of those Galatians in the preceding verses and yet hope the best of them here I have confidence in you through the Lord saith he 2. The Minister of Jesus Christ is not to despair of their recovery who do oppose themselves but ought in charity to hope the best of all men so long as they are curable I have confidence in you through the Lord that ye will be none otherwise minded saith he which was not a confidence of Faith grounded upon a word of promise and therefore infallible but a confidence of charity and love to their good which made him hope that God would bring about their deliverance wherein though the event should have disappointed him yet he had not transgressed seing that in our judgment of persons where things are doubtsom we are commanded to hope the best so far as may be 1 Cor. 13. 7. Doct. 3. It is convenient also that a Minister sometimes make known unto the people that charitable confidence which he hath of their recovery The knowledge whereof may not only furnish the people themselves with some heart and courage to set upon their duty arising from their Ministers hopes and confidence but also commend their duty and make it lovely to them as being pressed upon them by one who hath evidenced his love and charity toward them by that his confidence Besides it is looked upon as a thing disgracefull to disappoint those who from love to and desire after our good do hope the best of us Thus Paul maketh them know his confident hope of their recovery I have confidence that you will be 〈◊〉 otherwise minded saith he 4. As the sinners first conversion from sin to holinesse is God's work Eph. 2. 5. So the recovery of a sinner from his backsliding and defection is no lesse a work of infinit Power Psal. 51. 10. and the only work of God for the Apostle speaking of his confidence of their recovery doth rely not upon their strength but on the Lord for bringing about the thing hoped for I have confidence in you through the Lord saith he 5. A Minister would so make known to people his charitable confidence of their recovery from sin and error as he may not thereby give them ground to conceive that he is not much displeased with their sin and so render them secure under it as making a sleeping pillow of those his hopes for the Apostle
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
is among you he could not say positively that all of them had faith but faith was among them 6. Saving faith is an excellent fruit of the Gospel preached among a People without which the Word cannot profit Heb. 4. 2. and by which we are united to Christ and have right to all the spiritual blessings purchased by Christ who is the chief object of faith whom it doth apprehend as He is offered in the Promise for Paul doth mention their faith in Jesus Christ as an excellent praise-worthy fruit of the Gospel for which he blesseth God After I heard of your faith in Jesus Christ saith he 7. The grace of love to our neighbour with the duties thereof flowing from love to God in the first place 1 Joh. 4. 12. is an excellent praise-worthy fruit of the Gospel preached among a People especially when the Saints have most of this love as resembling God most And when their love is laid forth upon Saints as they are Saints and for the reality or appearance of God in them and not for other by-respects only or mainly and in a word when it is extended unto all Saints for Paul doth mention their love to the Saints and to all Saints as another excellent praise-worthy fruit of the Gospel for which he blesseth God After I heard of your love unto all the Saints 8. As the graces of faith in Christ and love to the Saints are alwayes conjoyned they being in a manner the two legs of a Christian without any one whereof he cannot walk and the other is but dead and withered I am 2. 17. so faith in its exercise hath the precedency of love faith being the fountain from which the streams of love do flow in so far as faith laying hold upon God's love in Christ inflameth the heart with love to God which love to God consisteth in keeping of His Commandments 1 Joh. 5. 3. and the chief of God's Commands next unto love to Himself is that we love our brother 1 Joh. 4. 21. for the Apostle here as elsewhere Col. 1. 4. 1 Thess. 1. 4. conjoyneth these two graces and giveth faith the precedency After I heard of your faith in Christ Jesus and love to all the Saints From Vers. 16. Learn 1. As the duties both of thanksgiving and prayer ought to be made conscience of by Christians so the practice of these two duties do well together for each of them doth contribute for the help of another in so far as thanksgiving to God for favours received doth notably tend to suppresse that fretting quarrelling impatient humour which often venteth it self against God in our prayers Psal. 77. 7. compared with 10 11. and the exercise of prayer doth elevate the heart somewhat towards God and so in some measure warm the affections with love to God Psal. 25. 1. and thus disposeth much for the duty of thanksgiving for the Apostle maketh conscience of both those duties and that joyntly I cease not to give thanks in my prayers 2. It is not sufficient for Christians once to begin well and break off fair in the practice of those duties but they must continue in them there being always abiding reasons both for thanksgiving and prayer and when there is a lazy falling off from the practice of them for a time it is usually found a task of greater difficulty to begin of new than it was at first for the Apostle saith I cease not to give thanks in my prayers he ceased not to wit so far as his other necessary imployments and duties of his calling did permit for what we do frequently and alwayes when occasion offereth we are said to do it without ceasing 3. The Ministers of Jesus Christ especially ought not to be puffed up with any successe which the Lord is pleased to give unto their labours or sacrifice to their own drag or net Gal. 6. 13. but would ascribe the praise thereof to God who alone maketh His People to profit Isa. 48. 17. for Paul hearing of their faith and love ceased not to give thanks for them to God 4. As it is the duty of one Christian to pray for another and especially of a Minister for his Flock So our prayers for others will avail little except we be daily making conscience of praying to God for our selves for saith Paul I make mention of you in my prayers he had his own ordinary prayers for himself wherein he did remember them 5. As to the occasion of his praying for them see upon Col. 1. 9. doct 1. Vers. 17. That the God of our Lord Jesus Christ the Father of glory may give unto you the Spirit of wisdom and revelation in the knowledge of Him 18. The eyes of your understanding being enlightened THe Apostle in the second place giveth a short sum of his prayer unto God for them And first he describeth God the Father unto whom he prayeth to be the God of our Lord Jesus Christ to wit as Christ is man Psal. 22. 10. as He is our Mediator Psal. 40. 8. and with relation to that Covenant of Redemption betwixt God and Christ as mediator Heb. 2. 13. And the Father of glory so called because He is in His own nature infinitly glorious Psal. 145. 5. the fountain of the whole Godhead and all the divine Attributes in the Son Psal. 2. 7. and holy Ghost Joh. 14. 26. for glory is sometimes taken for the Godhead and divine Attributes Joh. 2. 11. and because He is the first cause of all that glory which is in any of the creatures Psal. 8. 5. And lastly He is the object of all glory to whom all glory is due from the creatures Psal. 19. 1. Secondly he sheweth what he sought in prayer even wisdom or a further encrease of that wisdom and saving knowledge of divine mysteries whereof the Spirit of God is the author mentioned ver 8. together with a clearer insight in Scripture where those mysteries are revealed by the same Spirit Which wisdom he sheweth doth mainly consist in the saving believing and operative knowledge of Him that is of Jesus Christ ver 17. And having more clearly expressed what he meaneth by this Spirit of wisdom even the removing of the natural blindnesse of their understandings and enduing them with a clear discerning in the things of God ver 17 he doth illustrate it further from those ends for the attainment whereof he would have this wisdom bestowed as shall be cleared afterwards Hence Learn 1. The more painfull and laborious that others whether Ministers parents friends or neighbours are for bringing about our salvation and spiritual good we ought to be so much the more excited to painfulnesse and diligence about the same thing our selves else their pains will not only do us no good but also much hurt the Lord usually judicially plaguing the man whom every one would have doing well only himself will not for the Apostle sheweth that he prayed and what he prayed for from God unto them not
have compleat salvation in right and title 1 Corinth 3. 21 22. and in the earnest of it Eph. 1. 14. So the whole work of their salvation from its first step in regeneration unto its last step in their glorification doth intirely flow from Gods free grace and from none of their worth for he saith ye are saved in the time bypast and ascribeth it to grace by grace ye are saved 4. The maintaining of the interest of free grace in our salvation as being the alone impulsive cause thereof in opposition to our worth is a thing that the Spirit of the Lord is very carefull of the glory of His free grace being all which He seeketh after in our salvation chap. 1. 6. and a thing which men do naturally encline to intrench upon and to rob Him of either in whole or in part Rom. 10. 3. for therefore doth the Apostle so frequently shew the dependance which salvation hath upon Gods mercy love and free grace ver 4. -5. and here by grace are ye saved 5. Free grace and faith do well agree in the bringing about our salvation neither is salvation the lesse of free grace that it is also of faith seing faith is not only a fruit of Gods grace in us Phil. 1. 29. but also and mainly because faith doth not justifie or save us for any worth in it self or as it is a work for all works are excluded ver 9. but for the worth of its object Jesus Christ and of His righteousnesse Rom. 5. -19. which faith apprehendeth Philip. 3. 9. for the Apostle ascribeth their salvation both to grace and faith ye are saved by grace through faith 6. Though Gods free grace favour and goodwill doth freely bestow that salvation upon the Elect which Christ by His merit hath purchased yet the Wisdom of God hath thought it fitting that this salvation shall not be actually bestowed untill the person to be saved do lay hold by faith upon the offer of salvation in the Gospel and of Christs righteousnesse whereby salvation is acquired that so the heirs of glory may not only have a right to heaven by faith before they come to the actuall possession of it Joh. 3. 16. but also be made meet to partake of that heavenly inheritance Col. 1. 12. their natures being renewed when the habit of faith is wrought in them by God 2 Corinth 5. 17. and their hearts also being purified by the exercise of that grace Acts 15. 9. for saith he by grace are ye saved through faith 7. The ascribing of salvation to Gods free grace though it doth not exclude Christs merit and the act of faith as imbracing the righteousnesse of Christ See Doct. 5. Yet it excludeth all things in our selves whether dignity of our natures the enjoyment of civil or ecclesiastick priviledges nobility of discent all our common or more speciall gifts and induements whether of nature or grace from having any meritorious or causall influence in bestowing either a right to salvation or the possession of it for Paul opposeth these two by grace are ye saved and that not of your selves 8. As heaven and salvation are Gods gift so they are such a gift as is freely given by God who is not induced thereto by any thing in the person to whom it is given whether sense of benefit already received or hope of any benefit to be received from Him in time coming which occasioneth the bestowing of gifts among men salvation is indeed a gift but not such a gift for it is a gift without all rise from any thing in our selves And that not of your selves it is the gift of God saith he Vers. 9. Not of works lest any man should boast HE further explaineth in what sense their salvation did come from free grace and proveth it by other two arguments which do also confirm the two former The first taken from the removeall of those things in particular from having any meritorious or causall influence upon their salvation which all men have a kind of naturall propension to rely upon for salvation to wit their works and those even their good works for so doth he explain himself ver 10. whence it followeth that they were saved of grace and not of themselves The second is taken from the end aimed at by God in contriving the plot of lost mans salvation to wit that all ground of gloriation might be taken away from man as being in the meanest respect a saviour to himself and that all the glory might be ascribed compleatly unto God in Christ See 1 Cor. 1. 30 31. which end could not have been obtained except they had been saved by grace and not of themselves Doct. 1. Though the word grace in Scripture be somtimes taken for the saving graces of Gods Spirit in us 2 Pet. 3. 18. yet when salvation is ascribed unto Gods grace we are alwayes to understand grace in God that is His free favour and goodwill and not grace inherent in us or good works the exercise of that grace for the Apostle establisheth grace ascribing our salvation to it and excludeth grace inherent and good works which were inconsistent if they were the self same thing Not of works saith he 2. The salvation of Believers doth so much flow from free grace as that all works of theirs even their good works are thereby excluded from having any meritorious influence upon it for even our best works are imperfect Isa. 64. 6-they are a debt which we owe unto God Luk. 17. 10. the power and activity whereby we do them is given of God Phil. 2. 13. and therefore we can merit nothing and least of all salvation by them at Gods hand Thus the Apostle explaineth how we are saved by grace even so as to exclude all works Not of works saith he 3. Though a man may boast and glory of the good things which God hath given him in some respects See upon Gal. 6. ver 4. doct 5. Yet the way wherein salvation is conveyed unto sinners is so contrived that no ground is left for man to boast in himself for any thing which his wisdom goodnesse power or worth do contribute for bringing of his own salvation about either in part or in whole From the first step thereof election unto the last his glorification man and his worth are still depressed and God and His free grace alwayes exalted for the Apostle sheweth this was the end God did aim at even least any man should boast 4. In so far as works even good works have place in the matter of mans salvation so far hath man mater of boasting and ascribing the glory of his salvation to himself and holding back the glory of it from God for although good works do come wholly from the Spirit of God in so far as they are good yet they are our works in so far as they are wrought by us being now renewed and enabled to work by influence from God and therefore heaven and salvation
of old as now under the Gospel ver 5. and giveth a brief sum of this mysterie as to that part of it which was most controverted to wit the calling of the Gentiles to the free enjoyment of Gospel-priviledges ver 6. Next by shewing his call from God and authority to dispense this furniture where he taketh occasion to extol and magnifie his Office and the grace of God which called him to it from eight distinct considerations First from the gifts wherewith he was furnished to discharge it Secondly from the powerfull assistance of Gods Spirit which wrought in him and by him in the discharging of it ver 7. Thirdly from his own unworthinesse who was intrusted with it Fourthly from the excellency of the subject matter which he was to set forth even the unsearchable riches of Christ ver 8. Fifthly from the great benefit which by his conscientious discharging thereof was to accresce unto men even their more clear understanding of that mysterie ver 9. Sixthly from the same benefit which did thereby redound to the glorified Angels ver 10. Seventhly from the eternity of Gods purpose to intrust him in that office for bringing about the forementioned ends ver 11. And lastly from three excellent priviledges boldnesse accesse confidence whereof Believers did partake by the means of his Ministery as being thereby brought to Christ in whom they enjoyed all those ver 12. From all which grounds he dehorteth them from fainting notwithstanding of his present sad sufferings in discharging so honourable an employment ver 13. In the second part of the Chapter he doth indirectly incite them to persevere and make progresse in the experimentall knowledge of and in communion with Christ by giving a sum of his fervent prayers unto God for them to that purpose The occasion of which prayer is ver 1. his gesture in prayer and to whom he did pray to wit God described from his relation to Christ and the Church are ver 14. 15. The particulars prayed for are 1. Their strengthening in the inward man by the Spirit ver 16. 2. Christs inhabiting their heart by faith ver 17 3. Their experimentall knowledge and comprehension of Christs boundlesse love flowing from their firm adhering to the love of God in Christ by faith ver -17 18 19 4. Their full replenishing with the perfection of all graces in glory ver -19. The conclusion of his prayer containeth a description of God taken from His almighty power to do above our petitions and conceptions ver 20. and a thanksgiving unto God so described and upon that ground ver 21. Vers. 1. FOr this cause I Paul the prisoner of Jesus Christ for you Gentiles THis verse belongeth to the purpose contained in the second part of the Chapter which being begun here is interrupted untill ver 14. The reason whereof shall be shown ver 2. In the mean time he doth here declare the occasion of his following prayer to God on their behalf to have been even that which he hath but presently spoken concerning them to wit their being already builded upon Christ by faith together with all true Believers for the words for this cause relate to the close of the preceeding Chapter And withall that his praying to God so fervently for them may have the more weight in order to their up-stirring to endeavour after that which he prayeth for he describeth himself who is to pray for them from his present captivity and bonds under which he was at Rome for the truth of Christ and for the behoof and edification of the Gentiles of whom these Ephesians were a part for Paul being intrusted in a peculiar manner to be the Apostle and Doctor of the Gentiles 1 Tim. 2. 7. it followeth that all his sufferings in discharge of that trust were for their sake Besides that the nearest cause of his sufferings from the Jews his chief adversaries was his carrying of the Gospel unto the Gentiles Act. 22 21 22. Doct. 1. The pains of Ministers with and for the Lords people are so far from being at an end when people are brought to Christ and built upon Him by faith that even their being brought this length doth lay a new tye upon their Ministers both to deal with God on their behalf and to labour with themselves so much the more earnestly that not only they do not losse those things which are already wrought 2 Joh. ver 8. but also they may make progresse answerable vnto their fair beginnings lest otherwise they mar their own comfort Psal. 51. 12. make the name of God to be evil spoken of 2 Sam. 12. 14. and thereby draw down sore corrections upon themselves 2 Sam. 12. 10. for the Apostle his praying so fervently upon their behalf and thereby stirring them up to endeavour after that themselves which he did pray for was occasioned by their being built upon Christ for an habitation unto God for this cause saith he I Paul do bow my knees as it followeth ver 14. which closeth up the sentence begun here 2. Such powerfull influence hath God upon hearts that He can make those who for the time are cruel persecuters of truth prove afterwards famous Martyrs and sufferers for it for Paul was once a bloudy persecuter Gal. 1. -13. but is now a famous sufferer I Paul the prisoner saith he or as it is in the Original that prisoner implying he was no ordinary but a noted sufferer his sufferings being in a manner singular 2 Cor. 11. 23 c. 3. Sufferings for Christ and truth are so far from being cause of just reproach to those who suffer from others or from being matter of shame and blushing to themselves That they are rather a glory unto them yea and sometimes will be gloried in by them as that wherein their chiefest honour standeth for Paul after the example of Kings and Nobles who design themselves by their most honourable stiles doth in place of all take this one of a prisoner for Truth unto himself I Paul the prisoner of Jesus Christ. 4. So far ought people be from stumbling at truth because of the oppressed and suffering lot of those who preach it that even their sufferings for truth should make their pains the more acceptable and adde a weight unto the Word of truth in their mouth for Paul describeth himself from his present suffering lot that both his person and pains might have the more weight and efficacy with them I Paul the prisoner of Jesus Christ. 5. The Lord doth sometimes give so far way to the rage of persecuters as that the choisest instruments for carrying on His work may be for a season restrained in their liberty and so laid aside as uselesse even in a time when there is greatest need of their pains and diligence for Paul an eminent instrument 1 Corinth 15. 10. was at such a time cast in prison I Paul the prisoner of Jesus Christ. 6. No afflictions or sufferings do loose a Pastor from his duty
Believer doth thereby lay hold on Christ Philip. 3. -12. giveth Him daily imployment Joh. 15. -5. and Christ being so laid hold upon and imployed remaineth and resideth in the Believer for therefore is it that he ascribeth this indwelling of Christ in the heart unto faith that Christ may dwell in your hearts by faith 7. Such is the power and vertue of faith that those things which are at furthest distance whether in respect of time Joh. 8. 56. or of place are present to it and to the heart by it Even as those things are present to the eye and ear which are clearly seen and distinctly heard though in respect of place they may be many miles distant so whole Christ both as God and Man is present to the heart in His merit vertue and efficacy laid hold upon by faith though His humane nature be locally present in heaven only Act. 3. 21. and therefore there is no necessity in order to our spirituall life that His body be present in the Sacrament and received by the mouth and stomach for He is conveyed unto and dwelleth in the heart by faith besides that the flesh profiteth nothing Joh. 6. 63 Vers. 17. That ye being rooted and grounded in love 18. May be able to comprehend with all Saints what is the breadth and length and depth and height 19. And to know the love of Christ which passeth knowledge THe third petition followeth wherein the thing prayed for is an excellent effect of that spirituall corroboration flowing from Christs dwelling in them by faith spoken of ver 16. 17 even that God would make them grow in knowledge especially in the experimentall knowledge of his love in Christ. And first he setteth down the mean of attaining the thing prayed for to wit their firm and sure laying hold upon and adhering to the love and free grace of God in Christ as it is revealed in the Gospel by the grace of faith as trees are firmly fastened in the ground by their roots and edifices are built and lean upon their strong foundations for the two words rooted and grounded are metaphors taken from trees and edifices ver -17. Secondly the request it self first proponed more obscurely to wit that they might be able to comprehend or certainly to understand what that love of God in Christ is whereof he hath presently spoken and is to speak immediately afterwards and therefore it is most agreeable to the present purpose that it be here understood as the thing which he would have them able to comprehend in its infinit greatnesse and full perfection according to all its dimensions as of breadth whereby it is extended unto all ages Matth. 28. 20. and all ranks 1 Tim. 2. 4. of length whereby it reacheth from eternity to eternity Psal. 103. 17. of depth whereby it stoupeth down to the lowest depths of sin and misery and draweth sinners from thence Psal. 86. 13. and of height whereby it reacheth up to heavenly joyes and happiness and carrieth sinners up thither Joh. 14. 3. which are the four usuall dimensions and measures according to which we ordinarily take up the bignesse of grea test bodies And withall he sheweth that this compr ehension or uptaking of Gods love here prayed for was in part attained and in its full measure attainable after time by all reall Saints and sound Believers that hereby those Ephesians might be more animated and incited to aspire unto it vers 18. Secondly the request is proponed more plainly to wit that they might know in some measure and chiefly from their own experience this love which is here called the love of Christ not to seclude the love of the Father or holy Ghost but because the love of the whole Trinity is conveyed in the effects thereof towards lost sinners through Christ and His merit Joh. 3. 16. and concerning this love he affirmeth that it doth passe knowledge or created understanding to know it to wit fully and in its utmost extent seing it is infinit as God Himself is infinit ver 19 From ver -17. Learn 1. As trees cannot long stand against the blasts of boisterous winds except their roots be deeply fastened in some good ground and as houses cannot remain long firm and strong except they be built upon some sure foundation So neither can Professors hold out for any space of time against the furious assaults of many violent tentations except they be under-propped by and rely upon some strong foundation for the Apostle expressing that stability and constancy arising from the faith of God's love which he wished for to those Ephesians by two metaphors taken from trees deeply rooted and houses strongly built doth imply that without the faith of this love they were as trees without a root and houses without a foundation that ye being rooted and grounded in love 2. The only sure foundation whereon the soul being built and fastened is able to stand out against the strongest blasts of most violent tentations is the unchangeable and free love of God in Christ revealed in the Gospel and laid hold upon by faith and no conceit of our own righteousness naturall courage fixed resolutions or such like Matth. 26. 33. with 70. for the Apostle would have them rooted and grounded in love to wit the love of God in Christ. 3. As this love of God in Jesus Christ is a most firm rock and sure foundation in it self So it concerneth those who would be sustained by it against the furious assaults of Sathans tentations from all hands to be firmly fastened in and built upon it which is then done when they do not rest upon the notionall knowledge thereof in the brain so as to be able pertinently to discourse of it but when this marvellous love and all the good things prepared by it are laid hold upon by faith as they are offered and this not faintly but seriously as we would grip to a thing upon life and death 1 Tim. 1. 15. for Paul would have them firmely fastned in and built upon God's love as trees are rooted in the ground and houses are joyned with their foundations And the mean whereby they were to be so rooted and grounded in God's love is the grace of faith as appeareth from a parallel place Col. 2. 7. That ye being rooted and grounded in love From ver 18. Learn 1. As they who have found the saving effects of Gods love in Christ and consequently cannot but know something of it do yet know but a small portion thereof So the knowledge and chiefly the experimentall knowledge of this abounding and marvellous love from the felt and known effects thereof is of great concernment unto Believers and ought to be sought after by them accordingly for this knowledge is not only pleasant as being of a subject wonderfull but also edifying both in order to our comfort Rom. 5. -2. with 5. and to our incitement unto duty 2 Cor. 5. 14. for he prayeth for a greater measure of this
more hurt than the thing it self can bring of good and advantage for therefore the Apostle doth not commit the evidences of his affection to be carried to them by every man but one whom he could trust and they would respect even to Tychicus a beloved brother and faithfull minister 6. As Ministers would be loath to give their recommendation and testimony to naughty persons and those who are not deserving least thereby they wrong the Church of God and prejudge their own estimation afterwards when the person recommended by them doth not walk answerably So they should not deny a testimony to those whom they know to be deserving so far should they be from labouring to obscure and bear down the graces and gifts of God which are eminent in any of their fellow-labourers of purpose that they themselves alone may be thought of for Tychicus was a man deserving and therefore Paul doth recommend him which without doubt he would not have done otherwise Tychicus a beloved brother and faithful minister in the Lord. 7. Though God may make use of unconverted Ministers to do good in his Church Matth. 10. 4. with 8. yet no man can be a faithfull Minister or approved of God in His work except he have saving grace and be in Christ by faith for Tychicus is first a brother as a sound Christian and then a faithfull minister in the Lord 8. That Ministers are beloved one of another and live in love among themselves is a strong inducement to make the Lords people allow them room in their affections and receive their message with better will off their hand and divisions carnal emulations and strifes among Ministers themselves make both their persons and office lose much of their deserved respect among the people for Paul sheweth that Tychicus was beloved by him to make him have the more respect from them Tychicus a beloved brother 9. It is in a singular manner required of a Minister and the prime piece of a Ministers commendation that he be faithfull that is diligent in his work 2 Tim. 4. 2. sincere in his aimes and endeavours at the glory of God and the good of souls 1 Pet. 4. 11. neither adding nor pairing unto what God hath committed unto him to speak 2 Cor. 2. 17. Whatever a Minister be for learning prudence utterance and other abilities if he be not faithfull he is but naught Matth. 25. 23 with 26. for Paul commendeth Tychicus from this that he was a faithfull minister in the Lord. 10. A faithfull Minister will give proof of his fidelity in all the pieces of his imployment not only in publick preaching but also in his private coversing with the Lords people yea and in every thing will labour to answer the trust reposed upon him for Paul sheweth Tychicus would be faithfull even in relating the case and state of Pauls particular affairs he shall make known unto you all things Verse 22. Whom I have sent unto you for the same purpose that ye might know our affairs and that he might comfort your hearts IN prosecution of the former purpose he sheweth first he had not fallen upon Tychicus accidentally but had chosen and sent him of purpose And next declareth a twofold end for which he sent him 1. that he might acquaint them with Paul's affairs as ver 21. And 2. that he might be comfortable unto them by his presence message preaching and otherwayes Doct. 1. The greater paines are taken by Christ's servants to bring matter of edification and spiritual consolation unto the Lords people they ought to receive it with so much the better will and likeing for Paul sheweth that both he and Tychicus were at the pains the one to send the other to be sent unto them of purpose hereby to induce them the more to receive the message sent Whom I have sent unto you for the same purpose 2. The putting a right impression of the case of Christ's suffering servants and the state of the Gospels thriving upon the hearts of Christians in other remote parts of the Church is a work worth the care and pains of most eminent Ministers if it were to make them undergo a long and tedious journey for that same very end for Tychicus was sent unto them for the same purpose that they might know his affairs 3. We should labour so to inform our selves of the case and carriage of others and how it goeth with the affairs of Christ's Kingdom elsewhere as to be drawing matter of spiritual edification thence and consequently not to feed our curious humour for Tychicus in making known Pauls affairs was to aim at their spiritual consolation much more were they to aim at it themselves that ye might know our affairs and that he might comfort your hearts 4. It is the duty of every Christian and chiefly of a faithfull Minister to have this end proposed unto himself in all his friendly visits bestowed upon his acquaintance and chiefly upon his flock in all his familiar conferences with them in all the intelligence he communicateth unto them concerning Gods dealing with his Churches abroad even that thereby they may not trifle-by precious time or only satisfie curious ears but furnish some matter of spiritual edification for bettering the inward man for Tychicus was to make them know Pauls affairs for this end that thereby he might comfort their hearts 5. To know the several passages of Gods gracious providence towards His suffering servants together with their undaunted courage under sufferings and the use which God doth make of their sufferings to advance His truth and cause is and may be sufficient ground of comfort and incouragement unto the Lords people against the sorrow and sadnesse which their sharp sufferings considered in themselves cannot choose but affect the lovers of truth with for Paul implyeth that their hearing of his sufferings had sadded them and sheweth the relation of Gods dealing with him would comfort them that ye might know our affairs and that he might comfort your hearts 6. A Christian sufferer supported by God will not be so anxious about his own case as the case of others of the Lords people whom he knoweth to be in sorrow and heavinesse yea and ready to halt and be scandalized for His cause for Paul knowing their grief and fearing their fainting at his tribulations chapter 3. 14. doth send Tychicus of purpose to comfort their hearts Vers. 23. Peace be to the brethren and love with faith from God the father and the Lord Jesus Christ. NExt in the conclusion of the Epistle is contained the Apostles ordinary fare-well wish wherein designing those to whom he writeth by the name of brethren he wisheth unto them in particular 1. Peace that is peace with God with their own conscience one with another and all sort of prosperity 2. Mutuall love among themselves for Gods love to them is comprehended under grace in the following verse 3. The grace of faith the fountain of the former 1 Tim. 1. 5.
the hearing of Faith HE again returneth to the Argument for Justification by Faith set down ver 2. and enlargeth it thus That the Lord had not only accompanied that Doctrine among them with the fruits of the Spirit of Regeneration and saving Graces wrought by it but also with other extraordinary gifts of the Spirit such as the working of miracles speaking with strange tongues curing of diseases which were so many confirmations that the Doctrine was of God Doct. 1. Though the saving Graces of God's Spirit are conveyed to the hearts of hearers by the preaching of the Gospel Yet God is the author and worker of them and the Gospel only a mean by which He worketh for having spoken of their receiving the Spirit when he first propounded this Argument ver 2. he doth here in the resuming of it explain how they received it to wit by God's bestowing of it He therefore that ministreth to you the Spirit 2. When the Doctrine of the Gospel as it is now dispensed under the New Testament did first break up the Lord to confirm the Truth thereof did accompany the preaching of it with the working of miracles which properly are works above natures strength and so could be wrought by none but God and this that hereby the truth of the Doctrine might be confirmed which being once sufficiently done there is no further use for miracles now for the Apostle sheweth that miracles were wrought among the Galatians by the hearing of Faith and that this was one Argument of the divinity of that Doctrine while he saith He that worketh miracles among you doth He it by the works of the Law or by the hearing of Faith 3. So strong and provalent is the spirit of Error where it is letten loose and so weak are the best in themselves to resist it that for love to Error they will quit Truth though formerly never so much confirmed and sealed unto them by the saving fruits of God's Spirit in their hearts accompanying it for though these Galatians had the Doctrine of Justification plainly preached ver 1. and sealed to them by the saving Graces of God's Spirit and by many miracles wrought among them yet they make defection from it He therefore that ministreth to you the Spirit and worketh miracles among you c. Vers. 6. Even as Abraham believed God and it was accounted to him for righteousness 7. Know ye therefore that they which are of Faith the same are the children of Abraham HAving put a close to that Argument which he brought from their own experience proving that we are justified by Faith and not by Works he addeth another from a Scripture-example of Abraham to confirm the same Truth who though he did abound in many vertues and good works yet he was not justified by these but by Faith only which he proveth by the testimony of Moses Gen. 15. 6. where it is affirmed that Abraham believed in the Lord to wit not only by giving assent unto the Promise spoken of immediately before about the multiplication of his seed and giving unto them the Land of Canaan Gen. 15. 5 7. but by assenting unto and imbracing of the prime Promise of the Covenant made by God with him that in the Messias who was to come of him he himself and the Nations were to be blessed Gen. 12. 3. of which Promise this of the multiplication of his seed was but a dependent and the means to effectuate it which Faith of Abraham's or the thing believed and laid hold upon by Abraham's Faith to wit the obedience of the Mediator the blessed Seed was imputed unto him for righteousnesse or accepted of God as his obedience for his Justification ver 6. from which he inferreth or rather the matter being so evident he exciteth themselves to infer the conclusion which he intendeth to prove That only they who are of the Faith or seek after Justification by Faith are children of Abraham by following of his steps and succeeding to him in the inheritance of that blessing of free-gifted Righteousnesse and Justification thereby which he enjoyed for an equivalent phrase to this here is that which is ver 9. They are blessed with faithfull Abraham ver 7. Doct. 1. Though saving Faith hath for its general object the whole Word of God consisting of Histories Threatnings Commands and Promises both of temporal and eternal blessings for Faith giveth firm assent unto the whole Word because of that divine Authority which revealeth it Act. 24. -14. yet the principal object of justifying Faith is the Word of Promise holding forth Christ and His Righteousnesse as the meritorious cause of the Believers Salvation for this Promise which Abraham did believe and the Faith wherof was imputed to him for righteousnes had Jesus Christ in its bosom it being a Promise of giving unto Abraham a numerous seed Gen. 15. 4 5. and so a Promise of Jesus Christ to come of him in whom all the Nations Act. 3. 25. and Abraham himself ver 9. were to be blessed Even as Abraham believed God 2. That it may go well with a soul and be accepted in God's sight who can endure no unclean thing Hab. 1. 13 it is necessary that it be cloathed with some righteousnesse of one sort or other for Faith was accounted unto Abraham for righteousnesse 3. It being wholly impossible for fallen man to attain unto that personal perfect righteousnesse which the Law requireth Rom. 3. 10 c. the Wisdom of God hath found out another way of making him righteous to wit that whereby Faith is imputed reckoned or accounted unto him for righteousnesse for Abraham's Faith was accounted unto him to wit by God for righteousnesse 4. Faith is not in a proper sense imputed to the Believer for righteousnesse as if the work of Faith it self were imputed to us and accepted of God whether freely or because of the merit of Christ for our total and perfect righteousnesse but it 's imputed in a figurative sense with respect had to that which Faith apprehendeth and layeth hold upon to wit the obedience and sufferings of Jesus Christ these being laid hold on by Faith become our righteousnesse Rom. 5. 19. and 10. 4. for the Apostle all alongst this Chapter opposeth Faith and Works now his Arguments would be of no force if Faith did justifie as a work and for any worth in it self It was accounted to him for righteousness 5. In the matter of Justification Faith is opposed not only to those Works which go before Conversion but to those also which follow after it and are the real fruits of God's Spirit in the Believer all Works whether of the one sort or other are excluded for even to Abraham many years after his Conversion when he had abounded in good Works and many gracious Vertues Gen. 12 13 14 chapters his Faith was accounted for righteousnesse 6. As there is a second and reiterated Justification of one and the same person in this sense that upon our renewed
of the body 1 Thess. 5. 23. for saith he Because ye are sons He hath sent forth the Spirit of His Son into your hearts 6. According as Beleivers do attain to a larger insight in this excellent benefit of Adoption and a greater measure of the fruits of it there will be a proportionable measure of the Spirit 's in-dwelling and manifesting of Himself in His gracious operations especially in His assisting and furnishing for the duty of Prayer for he proveth they had received a clear insight in this priviledge of Adoption and the more free use and fruition of it because the Spirit was more plentifully bestowed to dwell in their hearts And because ye are sons saith he God hath sent forth c. 7. Though the exercise of Faith Love Hope and other graces in the duty of Prayer and at other occasions doth flow from the renewed soul as the proper inward and vital cause of those actions so that properly we and not the Spirit of God are said to believe repent pray c. Rom. 10. 10. Yet because the Spirit doth not only create and preserve those gracious habits in the soul Ezek. 36. 26. but also exciteth the soul to act and assisteth it in acting according to them Philip. 2. 13. without which actuating exciting and assisting grace habitual grace in us could do nothing Joh. 15. 5. Therefore is it that the exercise of those graces is ascribed to the Spirit of God as the external efficient cause thereof for which reason our affectionate and believing Prayers are ascribed here unto Him God hath sent forth the Spirit of His Son crying Abba 8. There is an holy vehemency and fervor required in Prayer opposit to carelesse formality and deadnesse for praying is here called crying which is an usual evidence of fervency and earnestnesse and the doubling of the word Father maketh for the same purpose Crying Abba Father or Father Father 9. This holy vehemency and fervor consisteth not so much in the lifting up of the externall voice as in the inward bensal and serious frame of the spirit it is a cry not of the mouth but of the heart Into your hearts crying 10. Besides this fervency and earnestnesse requisit in Prayer there would be also a confident familiar owning of God joyned with reverence to Him as a Father for the Spirit maketh them to call upon Him by the name of Abba Father Vers. 7. Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ. HEre he concludeth from what is said first That under the New Testament we are no more servants as being redeemed from that legal yoke of bondage under which the ancient Church was And secondly That we are sons and by consequence heirs of God which is verified mainly in real Believers under the New Testament in so far as they are sons come to age and heirs past tutory actually partaking of their father's inheritance in a larger measure than Believers did under the Old Testament as was explained ver 5. All which priviledges are bestowed upon us through Christ and through vertue of His coming unto the flesh Doct. 1. It is a safe way of reasoning upon the observation of the saving effects of God's Spirit in our selves to conclude that we are in a state of grace even the adopted Children of God for the Spirit of God by the Apostle doth so reason in this place Because He hath sent forth His Spirit into your hearts wherefore thou art no more a servant but a son 2. The rare priviledges which are bestowed upon Believers chiefly under the New Testament as they do exceed in some degrees those which the generality of Believers enjoyed under the Old so they are many and all of them so linked together as in one golden chain that where one of them is the rest are also and it is our duty having attained to know our enjoying of any one of them thence to gather that we have all the rest for the Apostle reckoneth a number of such priviledges which as to the degree wherein they are bestowed are proper to the dayes of the Gospel and doth alwayes from the former infer the latter Wherefore thou art no more a servant but a son and if a son then an heir of God 3. Though the natural Son of God be only one even Jesus Christ the only begotten of the Father Joh. 1. 14. yet every man who hath the Spirit of God dwelling in his heart is His son by grace and adoption even they who by nature are children of wrath Eph. 2. 3. for from God's sending forth His Spirit into their hearts he concludeth Wherefore thou art a son 4. Our right to the heavenly inheritance as also the possession of it whether that which is begun here in the Kingdom of Grace or which shall be compleated hereafter in the Kingdom of Glory doth follow upon our sonship and adoption so that God of rebels doth first make up sons and then none can challenge Him of injustice for bestowing upon us the inheritance of children And if a son then an heir of God saith he 5. As none since the fall ever was or shall be lifted up to that high dignity of being sons and daughters to the Lord Almighty or could lay any just claim to Heaven and Glory as his inheritance but by vertue of Christ's obedience and death whereby all those high and precious priviledges being formerly forfeited and lost were again recovered So the actual exhibition of Christ in the flesh and the real payment of the price by Christ did bring with it God having so appointed a larger measure and higher degree of those priviledges to be bestowed upon Believers after that time than was ordinarily enjoyed by Believers formerly for he is speaking here mainly of that higher degree of freedom and of that more evident and clear fight of and right to the inheritance together with the fuller measure of its possession in the Graces of God's Spirit which is proper to the dayes of the Gospel and sheweth all this cometh through Christ to wit His actual incarnation obedience and death Vers. 8. Howbeit then when ye knew not God ye did service unto them which by nature are no gods 9. But now after that ye have known God or rather are known of God how turn ye again to the weak and beggerly elements whereunto ye desire again to be in bondage THe Apostle having now sufficiently confirmed by Scripture and Reason the Churche's freedom from that ancient legal dispensation and more especially from the Ceremonial Law doth now in the second part of the chapter labour upon their affections to work them up towards the imbracing of this Truth both by sharp reproofs and most affectionate insinuations And first that he may fasten a reproof upon them for their begun defection the more convincingly he sheweth when that legal dispensation was in force they to wit the Galatians who were of
to stand to this liberty he subjoyneth by love serve one another 7. Though Christianity doth not abolish the civil distinction of masters and servants Eph. 6. 5 9. And though all Christians be in some respects the Lords free-men 1 Cor. 7. 22. yet they are all even the greatest not being excepted mutually servants one to another in so far as being fellow-members of one body 1 Cor. 12. 27. they ought not to live unto themselves only but to spend themselves in their respective imployments for the spiritual and civil advantage of the whole body and of every particular member thereof so far as their capacity and calling 2 Cor. 8. 12 13. do reach for the Apostle enjoyneth unto all without exception serve one another 8. It is not sufficient we do those things which are in themselves materially good or conducing to our neighbours profit and advantage except what is done of that kind do flow from the fountain of christian love towards him 1 Cor. 13. 2 for saith he serve one another by love 9. There is no duty so onerous in it self or so far below us in our esteem but the grace of love being lively in the heart will make us pleasantly stoop unto it if it were even to serve the meanest person in the world for he commandeth all even the greatest to serve one another by love importing where love is not this service will hardly be undergon and that love will make it easie Vers. 14. For all the Law is fulfilled in one word even in this Thou shalt love thy neighbour as thy self HE inforceth the last Rule by two Reasons first This serving one another by love is the most compendious way to keep the whole Law seing the whole Law is summed up in that one Word or Precept for the ten Precepts of the Law are called so many Words Exod. 34. 27. of loving our neighbour that is every one without exception to whom we have any opportunity offered of doing good Luke 10. 36 37. and that with as much sincerity as we do our selves Now love to our neighbour is called the fulfilling of the Law not as if love to God were not thereby commanded also Mat. 22. 37. but because love to our neighbour supposeth love to God and floweth from it as a stream from the fountain 1 Joh. 5. 1. and is an evidence of it 1 Joh. 4. 21. Doct. 1. Though Believers in Jesus Christ be delivered from the condemning sentence of the Law Rom. 8. 1. yet not from the directing power thereof The Law doth alwayes remain a rule of our new obedience though it cease from being a Judge either to justifie or condemn us for the Apostle inforceth the duty of love from the authority of the Law which doth enjoyn it for all the Law is fulfilled in one word c. saith he 2. Love to our neighbour is a most comprehensive duty as comprising not only inward affection but also outward action and extending it self to all the duties both positive and negative which are enjoyned by the whole second Table See Mat. 22. 39. love thy neighbour as thy self 3. There is not any of whatsoever rank or condition whether friend or foe Mat. 5. 44. to whom we do not owe the affection of love and the consciencious discharge of all those duties which are commanded in the second Table for we are commanded to love our neighbour that is as Christ explaineth Luke 10. 36 37. every man as opportunity doth offer 4. As the Precepts of the second Table do enjoyn every man to love and go about all other commanded duties towards his neighbour so also towards himself For although that inordinate and excessive love to self which is in every man by nature and whereby a man doth so love himself as that he postponeth Gods glory and his neighbours good to the fulfilling of his own fleshly lusts be no-where commanded but expresly guarded against Mat. 10. 39. Yet there is a lawfull orderly love to self which is enjoyned unto every man so as that by all lawfull means he labour to maintain what honour God hath put upon himself according to the fifth Command and to preserve his own life according to the sixth Command and so forth of the rest for the Command to love our neighbour as our self supposeth we ought to love our self to wit with subordination to God 5. The love and other duties flowing from love which every man is to carry unto and to discharge towards himself in subordination to God have the force of a rule and measure unto that love which we owe unto others so as that we are to love them first for God and His Command 1 Joh. 4. 21. Secondly in subordination to God Mat. 10. 37. Thirdly in sincerity there being both affection and action flowing from affection in our love to Him 1 Joh. 3. 18. for so we do and ought to love our selves Now the Law commandeth to love our neighbour as our selves Vers. 15. But if ye bite and devour one another take heed that ye be not consumed one of another HEre is a second argument to inforce the exercise of mutual love taken from some dangerous effects which doubtlesse had already followed in part among those Galatians occasioned by their debates and controversies and would yet follow more upon the want of love to wit first Their bitter strifes backbitings railings and reproaches set forth by the biting of wilde beasts And secondly other real injuries by fraud or violence which seem to be pointed at by devouring which is more than biting And lastly as a consequence of the two former a total vastation and consumption of the whole Church Doct. 1. As it is a matter of no small difficulty to entertain love among the members of a Church when they are divided in opinion and judgment about religious Truths So where love groweth cold Church-divisions have ordinarily sad and scandalous effects which argue little of a tender frame of heart in those who have them even such as are here mentioned biting and devouring one another 2. However a sectarian spirit doth ordinarily pretend to much sobriety and meeknesse especially when it first appeareth and hath but few to give it any countenance Rom. 16. 18. yet so soon as it hath gathered strength and gained many followers it hath been alwayes found most bitter and cruel for the effects of this renting schismatick spirit among those Galatians were no lesse than biting and devouring one another 3. In time of Church-divisions though that party which is for truth and piety be alwayes the most sober Jude v. 20. 21. yet considering that even they have much unmortified corruption apt to be provoked by the insolency of their schismatick adversaries there is no small hazard lest even they vent much of fleshly zeal and passion and while they are defending Truth become guilty of several miscarriages and so be rendred much the worse of their contests and divisions for the sin which
understood not so much justifying faith and faith towards God which is the root and fountain of all those fruits ver -6. as faith and fidelity towards men whereby from a renewed heart and for God's glory we speak nothing but truth Eph. 4. 25. and make conscience to perform whatsoever is undertaken by us Psal. 15. -4. Eightly Meeknesse a vertue whereby we moderate anger so as that we are not provoked but for just causes and not more or longer provoked than the Word of God alloweth whereby also we do speedily restrain and suppresse anger when it hath transgressed the just bounds Eph. 4. 26. Ninthly Temperance or continency whereby our fleshly appetite is kept within bounds in seeking after honour meat drink pleasure or riches Lastly The Apostle having made this enumeration that he may excite the Galatians to the practice of those vertues he commendeth them from this That the Law was not made against them or the practisers of them either to condemn or accuse them In which words by a figure or flowr of speech more is to be understood than is spoken as Psal. 51. -17. even that the Moral Law concerning the standing whereof as to its directing power there was no controversie betwixt Paul and his adversaries doth expresly command and commend them which could not be said of those ceremonial abstinences or performances so much urged by the false Apostles Doct. 1. There is no way for gracious vertues or the fruits of the Spirit to grow and thrive in our heart unlesse the works of the flesh be set against and in some measure mortified these thistles and weeds must be plucked up else they draw the sap and strength of the heart from the good grain The Apostle's method pointeth at so much while he engageth them to mortifie the works of the flesh in the first place and next commendeth unto them the fruits of the Spirit But the fruit of the Spirit is Love joy peace c. 2. It is not sufficient that we set about the work of mortification and curbing of sin and vice but must also endeavour to have the heart replenished with the contrary gracious vertues otherwise sin being as it were over-powered may lurk for a season but will afterwards revive and take strength Mat. 12. 44 45. for the Apostle having engaged them to mortifie the works of the flesh doth now excite them to the exercise of gracious vertues But the fruit of the Spirit is Love joy peace c. 3. There is no vertue truly saving and acceptable to God but that which floweth from the grace of regeneration The vertues of the Heathen how excellent soever they seemed to be were but shadows of saving vertues as not coming from a clean fountain a gracious root in the heart Joâ— 14. 4. nor yet levelling at the right end God's glory in the chief place Col. 3. 17. but some other thing inferior to that Act. 24. 26. Besides they were not done in faith and so could not be acceptable to God Heb. 11. 6. for the Apostle calleth all those which are vertues indeed the fruits and effects of the Spirit But the fruit of the Spirit is Love joy peace saith he 4. If we compare the graces of God's Spirit with the works of the flesh there will appear such a beauty in the one such deformity in the other such solid satisfaction and contentment in the one and such disquietnesse and vexation of spirit in the other that laying aside the difference which is betwixt them by reason of their original and event those other considerations may serve abundantly to make us fall in love with the graces of God's Spirit and abominate the works of the flesh for the works of the flesh are Adultery witchcraft hatred strife envyings murders but the fruit of the Spirit is Love joy peace long-suffering c. 5. We are to judge of persons and practices by thinking well of them or otherwise not according to the common esteem in which they are among men 1 Cor. 4. 3. but according to the esteem that God hath of them and according to what the Word of God which is the absolute rule of right and wrong Truth and Error doth pronounce concerning them for Paul judgeth it sufficient to commend the practice of those vertues from this that the Law of God did commend them and approved of those who made conscience of them Against such there is no Law saith he Vers. 24. And they that are Christs have crucified the flesh with the affections and lusts THe Apostle in this Verse addeth a new Argument to inforce the practice of that first Rule given ver 13. and cleared ver 19 20 21. to wit that they should not give occasion to or fulfill the lusts of the flesh because those who are Christs as they all professed themselves to be have by vertue of Christ's death crucified and put to death their fleshly corruption with all its sinfull motions whether they be sinfull affections and passions such as those whereby the mans mind doth suffer is troubled and afflicted as malice envie anger and the like or whether they be sinful lusts such as these which are stirred up by fleshly carnal baits and pleasures as motions to intemperance uncleannesse and such like Now those who are Christ's are said to have crucified all those because every one who professeth the Name of Christ hath engaged himself by his profession and covenant sealed in Baptism so to do Rom. 6. 3 4. and the truly Regenerate besides this engagement by profession have actually begun this work so that though this body of corrupt flesh be in them yet by His Spirit Rom. 8. 13. and by imitating His Crosse Rom. 6. 6. they are upon the work of mortifying it suppressing the endeavours and smothering the effects of it Rom. 6. 12. Doct. 1. All they who are led by and walk in the Spirit or who are truly regenerate and who are actually engaged in the work of mortifying their corrupt nature are Christ's in a peculiar manner to wit by right of donation from the Father Joh. 6. 37. by right of emption or redemption 1 Cor. 6. 20. and by right of resignation all such having actually resigned themselves unto Christ as a mansion for Him to dwell and walk in 1 Cor. 6. 19. and in every thing to be guided by Him Act. 9. 6. for the Apostle useth those expressions indifferently as being of equal extent Walk in the Spirit ver 16. and if ye be led by the Spirit ver 18. and in this verse they who are Christs have crucified the flesh 2. The work of mortification striketh at all sin and spareth none aswell pleasant sins whereby fleshly lusts are satisfied as other more vexatious evils whereby the mind doth in a kind suffer and is afflicted for speaking of this work he saith They that are Christs have crucified the flesh that is the root of corruption and then they have crucified all its branches not only affections
committing sin our selves but of being the occasion of sin unto others and therefore would eschew it for this is it the Apostle forbiddeth even provoking one another 5. In setting against any sin we would look not only upon that sin alone but also upon those other possibly lesse pleasant and baser sins which of necessity do accompany it that so our indignation may be heightned the more against it as carrying with it a train of such attendants for here the Apostle dehorting them from the desire of vain glory that he may make them the more to detest it holdeth forth the necessary dependance which two other vexations and base evils have upon it Provoking one another envying one another saith he CHAP. VI. IN the first part of this Chapter he presseth the exercise of mutual love in two exhortations And first he exhorteth them to endeavour the reclaiming of those who were fallen ver 1. and to bear patiently with the sinfull infirmities one of another because first hereby they should obey the Command enjoyning mutual love ver 2. Secondly self-conceit which marreth the exercise of this duty is but a self-deceiving ver 3. And therefore he prescribeth a remedy against that evil to wit self-searching And inforceth it because first they should attain to such gloriation as God alloweth of ver 4. And secondly every man must give an accompt of his own actions to God ver 5. In the second place he exhorteth unto beneficence in the general and especially towards their Ministers ver 6. And having held forth God for a party unto those who neglect this duty he doth presse it from the similitude of sowing and reaping ver 7. which he enlargeth and applyeth to an harvest of death and corruption to be reaped by those who do evil and of life eternal by those who do well ver 8. whence he inforceth perseverance in the study of beneficence promising the expected fruit of their so doing in due time ver 9. and so concludeth the exhortation pressing upon them the use-making of the present opportunity ver 10. In the second part he concludeth the Epistle first insinuating how much he loved them ver 11. Secondly insinuating that the false Apostles were not acted from love to them but from hypocrisie worldly policy ver 12. and from vain glory ver 13. Thirdly he opposeth his own truly Christian carriage to those sins of the false Apostles shewing he gloried only in the crosse of Christ and that the world and applause from men were undervalued by him ver 14. Of both which he giveth two reasons first nothing worldly is accompted of by Christ but the new creature only ver 15. Secondly glorying in Christ and in the study of piety and of the new creature is the only rule in walking according to which there is peace ver 16. Fourthly The Apostle having discharged any to trouble him further whether by their errors or calumnies seing the standing prints of his sufferings did abundantly refute both ver 17 saluteth them with his ordinary farewell-wish ver 18. Vers. 1. BRethren if a man be overtaken in a fault ye which are spiritual restore such an one in the spirit of meeknesse considering thy self lest thou also be tempted THe Apostle having chap. 5. ver 26. dehorted from some vices which do wholly impede that service by love which is enjoyned chap. 5. 13. he doth in the first part of this Chapter exhort them to several duties in which the exercise of mutual love doth consist And first he speaketh to those who are spiritual that is such as had received a large measure of spiritual graces whereby they were preserved from the subtil snares of sin and Satan which had intrapped others and who are called strong Rom. 15. 1. and perfect to wit comparatively Philip. 3. 15. Those he exhorteth to endeavour the reclaiming and restoring both to the sense of God's pardoning grace and to amendment of life of all such who were overtaken and as it were inconsideratly and suddenly surprized with any sin for the active Verb of the word overtaken in the Original signifieth to do a thing preposterously and in hast 1 Cor. 11. 21. And in order hereto that in the use of all means undertaken for this end whether of admonition reproof or necessary correction they would exercise the grace of spiritual meeknesse suppressing all fleshly passions and revengefull affections Which exhortation he inforceth by two arguments the first whereof is laid down by way of admonition in this Verse that every man even the best while he dealeth with the faults of others would enter in a deep consideration of his own frailty and how easily under a tentation he may be surprized with the same the like or a greater sin Doct. 1. Though it be very ordinary for men to bear too much with sin both in themselves and others 1 Sam. 3. -13. Yet there is another sinfull extremity to be avoided to wit when under pretence of hatred to or just indignation against the sins of others we give them over as incorrigible and cannot admonish reprove or in any thing carry our selves towards them in the spirit of meeknesse for saith the Apostle If aman or as the word may also read by way of obviating an objection Though a man be overtaken in a fault restore such an one c. which supposeth that some were apt to think themselves freed from the duty here commanded towards a person so overtaken and the Apostle sheweth that neverthelesse they were bound to restore him and deal meekly with him even though he were overtaken in a fault 2. This sin of too much rigor and severity towards the sinful failings and escapes of others though it pretend to zeal Isa. 65. 5. yet hath its rise from pride and ambition while the rigid critick and lofty censurer of another mans faults doth not so much seek after his brother's amendment as to beget in the minds of others a good opinion of himself as if he were singular for holiness and hatred of sin above others for the connexion of the two Chapters doth shew that this sin here guarded against hath some kind of dependance upon vain-glory Let us not be desirous of vain-glory chap. 5. 26. And if a man be overtaken in a fault restore him in the spirit of meeknesse 3. The Minister of Jesus Christ would labour so to digest his exhortations unto duties that his very expressions and convey of them being fitted to the purpose in hand may be as so many forcible motives to bear-in that duty unto which he exhorteth for the Apostle being here to inforce the exercise of love and meeknesse upon those Galatians in the recovery of those who had fallen calleth them Brethren thereby expressing his love to them and minding them of that love they ought to carry one to another as being Brethren and designeth the person to be restored by the common name of a man thereby pointing at the common frailty of
mankind to shew his falling in sin is rather to be pitied than made a wonder of and withall transferreth the guilt of the sin in a great measure from the person himself to the subtilty of Satan and violence of the tentation by which he was surprized and overtaken every one whereof doth doth serve as a motive unto that pity and meeknesse unto which he exhorteth Brethren if a man be overtaken in a fault saith he 4. Though those who are so maliciously obstinate in sin that lenity and meeknesse prevaileth nothing in order to their reclaiming are to be used with more severity and rigor 1 Cor. 4. 21. Yet others concerning whom we have not ground in charity so to judge but rather that they are surprized by the violence of some prevalent tentation ought to be more gently dealt with for they are only such whom the Apostle will have to be used with a spirit of meeknesse If a man be overtaken in a fault restore such an one c. 5. So subtil and assiduous is Satan in tempting 1 Pet. 5. 8. So ready is corruption in us to close with a tentation so soon as it is presented Eph. 2. 2. that if the childe of God be not all the more circumspect and diligent Mat. 26. 41. he cannot choose but be surprized as it were unawares by some one sin or other and be thereby made to dishonour God and to lay a stumbling-block before others for Paul supposeth it as a thing incident unto all men to be thus surprized while he saith If a man be overtaken in a fault 6. Though it be the duty of all men to endeavour the reclaiming of those who are lying under un-repented guiltinesse for the Command is given unto all Lev. 19. 17. yet the more holy men are and the further they have advanced in the wayes of piety they are the more obliged to go about this duty chiefly because they are in a better capacity to discharge it as being lesse tainted with sin than others and so having more freedom to reprove as also being more knowing how to go wisely about that difficile duty and more willing to perform it than others whose knowledge and love to God's glory and their neighbours good cometh short of theirs for the Apostle directeth this exhortation mainly to such as had received a greater measure of grace than others Ye which are spiritual restore such an one 7. The greater store of graces and gifts a man hath received he standeth the more obliged to lay out himself and all his receipts for the spiritual good and edification of others providing alwayes he move in his own sphere and transgress not the bounds of his calling Heb. 5. 4. for Paul layeth this task of restoring the backsliden Christian chiefly upon those who had received a greater measure of grace and spiritual enduements than others Ye which are spiritual restore such an one 8. As scandalous sins and erroneous opinions being fallen into by a childe of God do mar that orderly frame of the inward man which he did before enjoy wasting the conscience and eating out the edge of all his former tendernesse 1 Pet. 2. -11. So the person who hath fallen in such sins doth ordinarily prove backward to be reclaimed and very ticklish to be medled with by others for that end as a man who hath a bone dis-joynted can hardly endure to have it touched The word rendred restore such an one doth bear so much as signifying to set in joynt the dislocated members of the body So that sin putteth the soul as it were out of joynt 9. As it is the duty of all and especially of those who are spiritual to endeavour the reclaiming of any who are so fallen by admonition Mat. 18. 15. reproof Lev. 19. 17. prayer to God on their behalf Iam. 5. 14 15. all which and other means in order to the same end are to be gone about by private Christians by vertue of that ty which christian charity and their mutual relation one to another arising from their being members of one body do lay on and by publick Ministers and Church-guides by vertue of that authority wherewith Christ the King of the Church hath invested them Eph. 4. 11 12. So in the use of all these means every one is to carry himself with much skill and tendernesse if he would attain the proposed end for saith he Ye who are spiritual restore such an one or set him in joynt again It is a phrase borrowed from Chirurgians who being to deal with a dis-joynted bone will handle the same with skill and tendernesse 10. The grace of meeknesse whereby we moderate inordinate anger and speedily represse revengeful passions before they come to any great height Eph. 4 26. as it is the work of Gods Spirit in us so the exercise of it is most necessary towards those who are fallen and that all the means we use in order to their reclaiming be seasoned therewith as being in nothing transported with the fury of rage and passion but only acted with zeal to God love to the person fallen and with sanctified reason for thereby we evidence we are seeking the recovery of our brother and not insulting over him we are labouring to help him and not seeking to disgrace him for saith he Restore such an one in the spirit of meeknesse or in meeknesse whereof God's Spirit is the author 11. There is no man no not the most spiritual who can promise unto himself immunity from being set upon with strong tentations unto grosse and scandalous evils or that he shall stand when he is tempted if he be left of God under the tentation for he biddeth even the spiritual man consider himself lest he also be tempted whereby he holdeth forth not only a possibility that the spiritual man may be tempted but also of his yeelding to the tentation when it should be presented otherwise the argument had not been of such strength to inforce upon him the exercise of meeknesse towards those who are overtaken in a fault 12. As those who do most rigidly and uncharitably censure the faults of others are usually greatest strangers to their own hearts and very little sensible of their own infirmities So the serious consideration of our own weaknesse and how the root of our neighbours sin and of all other sin is in us Rom. 3. v. 10 to 20. how we stand by grace Psal. 94. 18. and how if God would suffer the tempter to break loose upon us we should so much exceed the sins of others as they exceed ours The serious consideration I say of all those though it should not bind us wholly up from reproving sin in others yet it should cause us exceedingly to mix and temper our severity towards their sin with the exercise of meeknesse pity and compassion towards their person for the Apostle to inforce the former exhortation of restoring their fallen brother in the spirit of meeknesse doth enjoyn consider thy self
Jesus Christ the Son of God by nature Unto the adoption of children by Jesus Christ. 5. That any of those who are children of wrath by nature are advanced to that excellent dignity of being Children by adoption to the most High and of enjoying all the fore-mentioned priviledges of children it is through Jesus Christ the Mediator in so far as He having purchased Heaven the inheritance of children by His own merit He hath absolute right and title unto it to bestow it upon whom He pleaseth Mat. 28. 18. And having united the Elect by faith unto Himself and thereby given them a right and interest in Himself they not only become the sons of God Joh. 1. 12. but are made heirs and co-heirs with Christ Rom. 8. 17. and so do enjoy a right to the heavenly inheritance through Him for saith he having predestinated us unto the adoption of children by Jesus Christ. 6. As God hath in His eternal decree of Election firmly resolved and determined to bestow this high priviledge of Adoption upon the Elect both begun Adoption here and compleat Adoption or the actual installing of them in Glory hereafter and by consequence did decree to give them saving Faith also seing Adoption floweth from it and dependeth upon it Joh. 1. 12. So whomsoever He hath decreed to lift up to this high dignity of sons He hath decreed also to renew their nature and to make them holy that so their carriage may be suitable to their state and priviledges for saith Paul ver 4. He hath chosen us that we should be holy and here having predestinated us unto the adoption of children 7. All was in God Himself and nothing without Himself which moved Him to elect and choose those whom He did set His love upon so that neither fore-seen works or the right use of natural parts Eph. 2. 10. nor fore-seen faith Act. 13. 48. nor yet the merit of Christ 1 Joh. 4. 9. nor outward respects such as nobility wisdom riches 1 Cor. 1. 26. yea nothing present or to come in heaven or earth did move Him to choose any or one more than another for saith he God predestinated us in Himself whereby are excluded all causes moving God to this act without Himself 8. God hath absolute power and soveraign right to dispose as He will of all His creatures even of reasonable creatures and this not only in their temporary but also in their eternal concernments which soveraign will of His is the supream sinlesse cause why God did elect some to glory yea and why He did passe by others Rom. 9. 18. for the Apostle condescending upon the reason why God did design some for grace here and glory hereafter doth pitch upon this soveraign will of His According to the good pleasure of His will 9. The Lord God hath sweetly tempered His absolute dominion and soveraign will with rich favour and condescendency towards those whom He did elect His will to them was good-pleasure and good-will In so far as when He might have fitted them for destruction as He did the reprobate Rom. 9. 22. or never have given them a being or but the being of beasts to be annihilated after death or have drawn out their life to all eternity upon earth allowing them some tolerable contentment there every one whereof would have been a favor being compared with the state of damned reprobates yet His good-will hath beeâ— a better will to them whereby He hath decreed to give unto them a rational being with a short Lease of a miserable life here and endlesse joys and pleasures at His right hand for evermore 1 Thess. 4. 17. for saith the Apostle He hath predestinated us not simply according to His will but according to the good pleasure of His will Vers. 5 To the praise of the glory of His Grace wherein He hath made us accepted in the Beloved THe Apostle having already described the decree of Election from two of those ends which God proposed unto Himself to be brought about by it to wit the sanctification ver 4. and glorification of the Elect ver 5. doth here in further pursuance of the former scope mentioned upon ver 3. first further describe this decree from a third and supream end which God therein designed most which is That as His grace or freedom of His love toward the Elect is glorious and praise-worthy in it self and therefore called the glory of His Grace or His glorious Grace according to the custom of the Hebrew language So it might be acknowledged to be such and set forth as such especially by the Elect themselves And secondly That he may clear how deservedly this Grace ought to be praised having already showen that it was the fountain-cause of our Election before time ver 5. he doth now declare that this same grace and good-will in God is the only cause why God doth in time manifest that His eternal love in the effects thereof by making the Elect lovely and fit to be accepted of by God as fâ—iends through Jesus Christ the beloved and by accepting them both in their persons and actions and being reconciled to them accordingly for the word signifieth both to make accepted and to accept Doct. 1. That grace free-favour and good-will which God doth manifest in saving of lost sinners is altogether glorious as having many and singular excellencies in it It is an ancient grace ver 4. most free Hos. 14. 4. omnipotent Joh. 12. 32. and a most liberal grace Psal. 84. 11. and therefore a grace so glorious that no created understanding can conceive much lesse tongue can expresse those marvellous ravishing and transcendent excellencies which are in it Eph. 3. 19. for he calleth it the glory of his grace or his glorious grace 2. It is the duty of all the Elect to praise admire and highly to esteem of this glorious grace and to testifie this their high esteem of it both by word and work in the whole strain of their life and conversation This grace being so glorious and praise-worthy in it self so rich and beneficial towards us and this duty of praise being all which we can bestow Psal. 116. 12 13. and God doth call for from us in way of thankfulnesse for this His glorious grace Psal. 50. 15. for seing God in Election did propound to Himself the up-stirring of the Elect to praise the glory of his grace it must needs be their duty to praise it 3. This eternal decree of Election and Predestination is so contrived that when it is made known matter of praise to God's glorious grace is abundantly manifested in it for its rise is of grace preventing all actual or fore-seen worth in those who are elected See ver 4. doct 6. and all the midses whereby the execution of this decree is carried-on to its utmost period are also of grace See ver 5. doct 1. So that all-alongs it breatheth grace and nothing but grace for He did choose us to the praise of the
glory of his grace and therefore matter of praise for grace behoved to be manifested in His choosing of us when it is revealed otherwise He should not have taken a convenient mean for bringing about the intended end 4. That great and supream end which God intended most to be brought about by this eternal decree of Election and to which the other two ends formerly mentioned to wit the sanctification and glorification of the Elect are but subordinate means for bringing of it about was that hereby Men and Angels might see matter of praise and thanksgiving unto His rich mercy and free-grace and be excited to set forth the praises thereof accordingly not as if He stood in need to have His glory acknowledged or praised by creatures nor as if their praising of Him could adde any perfection to Him who was compleatly glorified in Himself from all eternity Joh. 17. 5. but He holdeth forth matter of His own praise that the Elect may be perfected in praising of Him for saith the Apostle God hath predestinated us to the praise of the glory of his grace 5. There ought to be a sweet concord and harmony betwixt a Ministers doctrine and practice his hand and tongue would joyntly preach and presse the same Truth for so his doctrine shall have greater weight with hearers when he doth commend and seal the truth of it by his own example and practice Thus Paul while he is pointing out the duty of the Elect to be the praising of God's glorious grace he himself is practising this duty for as is clear from ver 3. he is speaking all-alongs of this purpose by way of praise and thanksgiving to God 6. Though the Elect from all eternity are loved by God with His love of benevolence whereby he willed good unto them and decreed to bestow good upon them ver 4. Yet there is a love of complacency or delight in God whereby He not only willeth good unto the persons so beloved but accepteth of them acquiesceth in them as in His own children and friends reconciled to Him and delighteth Himself in His own graces bestowed upon them in which respect the Elect as being children of wrath by nature are not from eternity beloved of God nor accepted of by Him yea not before they be effectually called and reconciled to God through faith in Jesus Christ Heb. 11. 6 for Paul speaketh of Gods making us accepted and lovely or of His accepting us as of an action done in time Wherein He hath made us accepted in the Beleved 7. Whomsoever God hath elected before time those He accepteth of and is well pleased with in time both in their persons and actions if they be good having first made them lovely and fit to be accepted of by Him which He doth by working in them a conformity both as to their state and actions with the rule according to which He doth accept not the rule prescribed by the Law which requireth no lesse than a perfect and personall righteousnesse in order to our acceptation by God Gal. 3. 10. but the rule prescribed by the Gospel which admitteth the imputed righteousnesse of a cautioner in place of a perfect personal righteousnesse whereby our persons are accepted and made lovely to God Rom. 5. 19. and of sincerity in our actions in place of perfection whereby they are also accepted Psal. 119. 6. for saith Paul speaking of the Elect He hath made us accepted 8. That same grace free-favour and good-will which moved God to elect us before time moveth Him also to make us accepted lovely and well-pleasing to Himself and to accept of us in time whence it followeth that as the eternal decree of Election was most free and in nothing dependent on our works So that work of God whereby He draweth souls out of nature cloatheth them with Christ's righteousnesse and bestoweth grace upon them is wholly free also as to us and cometh only from His most free grace without respect had to any worth of ours for saith he Wherein or in which grace whereof he spoke formerly as the fountain-cause of Election He hath made us accepted 9. Christ is beloved and accepted by the Father being considered even as Mediator in so far as that He was sent and intrusted by the Father to discharge that office Joh. 5. 30. and carryed Himself in the discharge of it according to what was enjoyned by the Father Heb. 10. 7. and did finish all in order to the redemption of the Elect which He had undertaken to the Father Joh. 19. 30. for the Apostle speaking of Christ as Mediator calleth Him Beloved He hath made us accepted in the Beloved 10. Christ as Mediator is so much beloved of the Father That all the Elect being once effectually called are made lovely and acceptable to God through Him Neither doth God accept of the persons or actions of any but through Him who is Jehovah our righteousnesse Jer. 23. 6. and being laid hold upon by faith we who are in our selves unrighteous are made righteous 2 Cor. 5. 21. and the sinfull failings of our best actions hid and covered in Him So that both our persons and actions are accepted For he hath made us accepted in the Beloved 11. God's free-grace and Christ's merit are no wayes inconsistent but do well agree together as the procuring causes of our acceptation and reconciliation with God for though Christ hath purchased a state of favour and friendship unto us by the payment of an equivalent price yet all cometh from grace unto us in so far as it was grace in God that made him give his Son to die for us Joh. 3. 16. So it was grace in Christ that made him undertake to die in our place Joh. 10. 18. And it is no lesse of free-grace that the price payed by Him is accepted of in our name Joh. 33. 24. for the Apostle doth mention grace and Christ's merit as the joynt causes of our being accepted Wherein or in which grace he hath made us accepted in the Beloved Vers. 7. In whom we have redemption through his bloud the forgiveness of sins according to the riches of his grace THe Apostle having already spoken of those spiritual blessings mentioned ver 3. as they were prepared and appointed for Believers in God's eternal decree of Election doth now speak of them as they were purchased by Christ in that great and marvellous work of redemption by shewing first That Jesus Christ hath given a ransom even his own bloud in satisfaction to divine justice for our wrongs whence floweth our redemption from sin Satan and God's wrath which is begun here Rom. 6. 22. and shall be compleated hereafter at the last day Rom. 8. 23. Secondly he explaineth this great benefit of redemption by the forgivenesse of our sins in justification which is an effect of redemption as redemption is taken for the laying down of the price by Christ and a principal part of redemption as it speaketh our actual delivery
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
God's due time have the effects of God's eternal love and of the price payed by Christ applyed unto them and wrought in them even the saving graces of God's Spirit for upon those Ephesians who were elected ver 4. and redeemed ver 7. did God bestow the gracious effects of his eternal love by working saving grace in them He hath abounded towards us in all wisdom and prudence 2. That those spiritual blessings which were prepared for us in Election and purchased in the work of Redemption are applyed unto us and we made actually to partake of them It is the alone work of God in our effectual calling there being not so much as either power or good-will in us who by nature are dead in sins and trespasses to accept of Christ or of any thing purchased by him untill God do quicken us for the Apostle shewing how the Ephesians were made partakers of those blessings he ascribeth this work wholly to God making them but meer patients in it He hath abounded towards us or in us as a full fountain runneth over and watereth the adjacent ground 3. As the same free-grace and nothing else which moved God to elect us before time and send his Son to redeem us in time doth make him also in our effectual calling to work in us those graces and to give unto us an actual right to all those spiritual blessings which we were chosen unto and which were purchased for us So nothing lesse than abundant and overflowing grace is hereby made manifest to be in God considering that there is not only a simple want of good will but also an utter aversnesse from closing with his gracious offer Mat. 23. -37. and that not only there is nothing in the Elect before effectual calling more than in the Reprobate which might move God to bestow those excellent blessings upon them but also much to scare him from ever medling with them Ezek. 16. 3 c. unlesse where sin abounded grace did much more abound Rom. 5. -20. for the Apostle speaking of God's bestowing grace upon the elect Ephesians doth ascribe his so doing to his abounding grace Wherein or in which grace formerly spoken of he hath abounded towards us 4. All men by nature are destitute of saving wisdom that is the saving knowledge of divine mysteries and things heavenly seing there be many such things the light of nature revealeth nothing of Mat. 16. 17. And though the light of Scripture doth reveal them yet the natural man cannot look upon them as real truths 1 Cor. 2. 14. and so as throughly to venture his salvation upon them Joh. 5. 40. for he sheweth that at their effectuall calling God did abound towards them in wisdom importing that untill then they had it not 5. Though the Lord doth not bestow upon all whom he effectually calleth the same measure of saving knowledge 1 Cor. 12. 4. yet he bestoweth upon every one so much as is necessary unto salvation and as doth serve for an earnest of that full and perfect knowledge of God which they shall enjoy hereafter for saith he He hath abounded towards us in wisdom 6. All men by nature are also deprived of saving prudence there being many duties which the natural man cannot be convinced of to be duties Mat. 5. 29 39 44. and many things required to the acceptable performance of every duty Rom. 14. 23. Col. 3. 17. the necessity whereof he can be as little convinced of but chiefly there being such impotency and disorder in his will and affections that he can least of all practise according to what he knoweth of his duties Gen. 6. 5. for he sheweth that at their effectuall calling God did abound towards them in prudence thereby importing that until then they had nothing of that grace 7. As God bestoweth this grace of prudence in some measure upon every one whom he effectually calleth So wisdom and prudence if they be sanctified and saving go alwayes together a man cannot believe well except he also live well Though to speak of them otherwayes as they are not saving graces but only civil and moral vertues they may be and often are separated for He hath abounded in wisdom and prudence saith he 8. Though God doth not perfect the work of grace in the Elect at the first instant of their conversion but carryeth it on by degrees towards perfection until death Philip. 1. 6. yet even then he bestoweth the seeds and habits of every grace and saving vertue upon them This new man of grace is not lame nor wanteth any of his members Gal. 3. 10. for therefore saith Paul He hath abounded in all wisdom and prudence Vers. 9. Having made known unto us the mysterie of his will according to his good pleasure which he hath purposed in himself THe Apostle doth illustrate the former benefit of effectual calling from the mean which God maketh use of for bringing of it about to wit His making known the doctrine of the Gospel which is here called a Mysterie as elsewhere See Eph. 6. 19. 1 Tim. 3. 16. that is according to the use of the word in Scripture a religious and sacred secret and this also he sheweth doth flow from the same good-pleasure and free-grace formerly spoken of the manifesting whereof was firmly resolved upon by God in his eternal purpose being moved by nothing so to do without himself Doct. 1. The Gospel or doctrine of salvation through free-grace is a sacred secret transcending the reach of ordinary knowledge a very mysterie even such as nothing could be known of it either by Man or Angels before it was revealed Eph. 3. 10. and such as was but sparingly revealed before Christ's incarnation even to the Jews only and to some few proselytes Psal. 147. 19 20. and such as remaineth a thing hid even after it is revealed unto natural men whose minds the god of this world hath blinded So as though they can discourse of and preach the Gospel Mat. 7. 22. yet they do not believe it 2 Cor. 4. 4. Yea and it is a mysterie even to Believers themselves if their knowledge here be compared with what it shall be hereafter 1 Cor. 13. 12. for by the mysterie of his will he understandeth the Gospel and chiefly as it was now clearly manifested both to Jew and Gentile chap. 3. 6. Secondly this mysterie of the Gospel now revealed containeth and manifesteth God's will concerning the salvation of lost sinners though not his secret will or decree concerning those whom in particular he intendeth to save 2 Tim. 2. 19 Yet his revealed will holding forth the way of our duty and the course condescended upon by which and not otherwayes sinners shall be saved for hence it is called the mysterie of his will 3. The ordinary mean whereby God doth call the Elect effectually and convey the graces of his Spirit unto their gracelesse hearts is the revelation of the Gospel and his making of it known chiefly by the publick preaching thereof
to gain applause from them for that is condemned Mat. 6. 5. but that he might excite them unto prayer for themselves and to endeavour after those things which he sought Making mention of you in my prayers that God may give you c. 2. Though we are not of necessity to stint our selves unto a set form of words in prayer Rom. 8. 26. yet we would have set purposes condescended upon and a certain scope to aim at in prayer so as we may be able to give an accompt of what we pray for whether in behalf of our selves or of others otherwise we can neither expect nor observe the return of our prayers for Paul setting down the sum of his prayer sheweth he took notice of those things which he prayed for even that God may give unto you the Spirit of wisdom saith he 3. Our prayers would be directed unto God only and neither to glorified Saints who are ignorant of us Isa. 63. 16. nor yet to the Angels who though they be near unto us 1 Cor. 11. 10. yet know not the secrets of hearts Jer. 17. 10. and so are unfit to receive our prayers besides that there is no warrant in Scripture for praying unto any such but to God alone hence the Apostle directeth his prayer unto God Even that the God of our Lord Jesus Christ may give unto you 4. We ought to draw near to God especially in the duties of prayer whether for our selves or others with confidence and reverence the one not marring the other and in order hereto we are so to conceive of God and expresse such conceptions of ours concerning Him as may most strengthen our faith in the expectation of what we seek and may strike our hearts with reverence towards God from whom we seek for those epithets which Paul giveth unto God do tend to strengthen his faith while he calleth Him the God of our Lord Jesus Christ and to breed deep reverence in his own heart towards God while he calleth Him the Father of glory or glorious Father 5. That we may have accesse unto God with boldnesse through Christ in prayer it is necessary to renew that act of faith wherby we apply and appropriate Christ unto our selves that so being made one with Christ Eph. 3. 17. we may be looked upon by the Father as clothed with His righteousness Phil. 3. 9. whereby both our persons and imperfect prayers shall be accepted of by God through Him Heb. 11. 4. for Paul whose practice here is a directory for prayer doth appropriate Christ to himself as his own Christ The God of our Lord Jesus Christ. 6. It is necessary also in order to the same end that in closing with Christ we do not part or divide Him but appropriate to our selves the fulnesse of all those perfections which are in Him this being an evidence of the sincerity of our closing with Him and no lesse than whole Christ being necessary to cover all those imperfections to bear us up under all those discouragements to help us under all those infirmities which we are incompassed with in our approaches to God for Paul doth appropriate Christ to himself under such titles as hold forth His compleat fulnesse to wit of Lord which implyeth His power and soveraignity over all things for the Believers good Philip. 2. 9. 10 11. Of Jesus which signifieth a Saviour and pointeth forth His great work and errand to the world to save sinners Mat. 1. 21. And of Christ which signifieth annointed and so pointeth at His threefold Office unto which He was annointed and furnished in order to that work Psal. 45. 7. The God of our Lord Jesus Christ. 7. As wisdom or the saving knowledge of divine mysteries is necessary unto a Christian So even those who are effectually called and have a good measure of this grace already ought not to sit down upon the measure received but would constantly aspire after more of it as being yet ignorant of many things and not sufficiently rooted in the knowledge of those things which they already know 1 Cor. 13. 9. for while Paul prayeth for a greater measure of wisdom unto those Ephesians towards whom God had already abounded in all wisdom ver 8. he doth indirectly excite them to endeavour to grow in this grace May give unto you the Spirit of wisdom 8. The wisdom and knowledge which Christians are to seek after is not at all that carnal wisdom which is enimity to God Iam. 3. 15. nor yet chiefly that naturall wisdom or knowledge of the hid mysteries of nature Eccles. 1. 17 18. nor yet that wisdom or knowledge of divine mysteries which is only a gift and floweth from a common influence of the Spirit 1 Cor. 8. 1 but that whereof the Spirit of God by His special operation and influence is author and worker and is more than a gift even the grace of wisdom which is not acquired by our own industry and pains only nor yet puffeth up neither is it weak and coldrife not warming the heart with love to the thing known as the gift of wisdom is but this grace of wisdom cometh from above Iam. 3. 17. by the use of other lawfull means Prov. 2. 1 c. and must be sought from above Iam. 1. 5. It humbleth the man who hath it Job 42. 3 5 6. it is operative upon the heart and worketh love unto the thing known Joh. 4. 10. for the Apostle prayeth that God would give them the Spirit of wisdom that is whereof the Spirit of God is author by His spiritual grace 9. Spiritual things the object of this heavenly wisdom and knowledge are not for the most part conclusions drawn from natures light but are revealed and made known by the Spirit of God to wit either in an extraordinary immediate way without the help of humane means unto the Prophets and Apostles Eph. 3. 5. or in an ordinary and mediate way by the help of Scripture and blessing of God upon the pains of publick Teachers and such other means as He hath appointed for attaining to the mind of God revealed in Scripture 2 Tim. 3. 15 c. for joyntly with the Spirit of wisdom he seeketh the Spirit of revelation implying that this wisdom cannot be had without revelation 10. The sum of all saving wisdom is to know Christ and what Scripture speaketh of Him as a compleat Mediator and so to know Him as that we acknowledge Him which speaketh somewhat more than our simple knowing of Him even a knowing of Him as our own and with special application to our selves and so as we give due honour respect and reverence unto Him for though we are said to know even strangers and those whom we contemn and despise yet we are not in strict phrase of speech said to acknowledge any but these of near relations or whom we prosecute with that respect and honour which is due unto them as the servant is said to acknowledge his master Now Paul giveth this
or other they followed the lusts of the flesh Among whom also we all had our conversation in the lusts of the flesh 3. They who in their unconverted estate have led a blamelesse life before the world and therefore have thought their condition abundantly good Philip. 3. 7 will when converting grace cometh see themselves to have been as vile and wretched as any They will not only see that nothing they did was truly good and acceptable to God as not being done in saith Heb. 11. 6 but also that the root of all sin was in them budding out without any check or restraint except from respect to self-interest credit pleasure or advantage Mat. 14. 5. and that the more blamelesse they were before the world spiritual pride did abound the more Philip. 〈◊〉 7 and so were more loathsom to God Iam. 4. 6. for Paul whose life even in his unrenewed estate was blamelesse Philip. 3. -6. being now converted affirmeth of himself as well as of others Among whom also we all in time past bad our conversation in the lusts of the flesh 4. As the unregenerate man is powerfully tempted by Satan and strongly encouraged by the common custome and example of others to sin against the Lord So there is a corrupt nature within him which maketh him readily entertain those external incitements yea and which would make him do mischief though there were not a devil to tempt nor any evil example to be followed and therefore none of those allurements and temptations to sin from without though never so strong doth excuse the sinner seing they are no more ready to tempt than corrupt nature in him is willing to be tempted for the Apostle having spoken of two guides of a natural man's sinfull course which are without him the custom of the world and Satan's suggestions ver 2. he addeth here a third which is within him and as forward as any of the former We saith he had our conversation in the lusts of the flesh 5. The whole man both soul and body is infected with sin by nature so that not only the sensual part but even his will and understanding are corrupted by it there being not only ignorance but also mistakes of God and good in the understanding 1 Cor. 1. 23. a crooked perversnesse and aversnesse from that which is spiritually good in the will Rom. 8. 7. for Paul reckoneth even the mind to wit as it is corrupted to be a part of flesh fulfilling the desires of the flesh and of the mind 6. There are several degrees of sin whereof as the latter doth carry sin a step further on towards the height than the former so the former maketh way for the latter for first there is flesh or the very inbred corruption of our natures Secondly Lusts of the flesh these are the first motions of inbred corruption towards unlawfull objects and such as go before deliberation and advice and are forbidden in so far as they relate to our neighbour in the tenth Command Thirdly the desires or wills of the flesh which are somewhat more even the hearts through-consent to the sinfull motion and a fixed resolution to act it after deliberation and advice and is that kind of lust spoken-of Matth. 5. 28. And lastly the fulfilling those wills and desires of the flesh that is the actual committing of sin so resolved upon 7. Every unregenerate man come to age and discretion is a slave to sin in all the fore-mentioned degrees for Paul affirmeth here of himself the Jews and Gentiles before conversion that not only flesh was in them which did lust after unlawfull objects but that those lusts did come the length of fixed resolutions and desires yea and that they did fulfill and accomplish them for though civilians do not fulfill the lusts of the fleshly appetite yet they fulfill the desires of the mind by their pride vanity of spirit self-seeking and such like We all had our conversation in the lusts of the flesh fulfilling the desires of the flesh and of the mind 8. As all men are guilty of original sin by nature and from the first moment of their conception Psal. 51. 5. and therefore in the course of divine justice liable to the stroke of God's vindictive wrath and anger and this by nature also So the misery of unregenerate men is never sufficiently seen untill it be traced up to this bitter root and fountain even the sin and misery wherein they were born for his saying they were children of wrath by nature implyeth they were also sinners by nature seing wrath doth alwayes follow upon sin and this he reserveth last as that which was the root fountain and head-stone of all their misery And were by nature the children of wrath 9. Though those who are borne within the visible Church have a right to Church-priviledges even from their birth and by nature which others have not See Gal. 2. Ver. 15. Doct. 1. yet all men whether born within or without the Church are alike by nature as to the point of original sin inherent in all and the desert of God's wrath following upon that sin which wrath is due to all for saith he speaking of the Jews We were by nature the children of wrath even as others by which others he meaneth the unchurched Gentiles Vers. 4. But God who is rich in mercy for His great love wherewith He loved us 5. Even when we were dead in sins hath quickned us together with Christ by grace ye are saved THe Apostle having already set forth that miserable state wherein both Jew and Gentile were by nature and before conversion he doth in the second place hold forth their delivery from that wofull state and that in such a lively ravishing and comprehensive strain of speech as might not only inform their judgments but also work upon their affections to imbrace and adhere unto those truths which he here delivereth according to his intended scope And first ver 4. he declareth God to have been the prime author and efficient cause of their delivery whom he calleth rich in mercy to shew that He was acted herein not from their worth but His own abundant mercy which attribute of mercy doth speak His favour and good-will with relation to His Peoples miserie And withall he sheweth that it was only His great and ancient love towards them which set His mercy on work in order to their delivery Next vers 5. having resumed what he spoke of their miserable case ver 1. but so as he applyeth what was there spoken of the Gentiles only unto himself and the other Jews according to what was held forth ver 3. he propoundeth the first branch of their delivery to wit God's quickning of them together with Christ whereby is meaned the Lord's work of regeneration and bestowing upon them a spiritual life of grace in opposition to that spiritual death formerly spoken of together with all those benefits which accompany and flow from regeneration in this
life And they are said to have been quickned with Christ though not in their own persons for they were so quickned a long time after Christ's resurrection in their effectual calling but they were then quickned in their head and atturney Jesus Christ whose quickning after death was a sure pledge that they every one in his own time should be quickned also 1 Cor. 15. 20. and that the vertue purchased by Christs death Rom. 8. 11. and to be applyed unto them by Him who is now alive and liveth for evermore for that end Heb. 7. 25. And therefore the Apostle expresseth Gods bestowing of this spiritual life upon them by His quickning them with Christ. And before he mention the other pieces of their delivery he doth in the close of this vers ascribe the whole work of their salvation to Gods free grace which is the same in effect with His mercy and love spoken of ver 4. Only it further expresseth the freedom of those in opposition to any merit or worth in the persons to be saved which might procure their salvation Doct. 1. The Ministers of Christ would not only inculcate the doctrine of sin and misery but having insisted so much upon this subject as may serve to bring down that high conceit which people naturally have of their own righteousnesse and to convince them of their need of Jesus Christ a Saviour Then is it timous for them to open up the riches of Gods free grace and good will to save the vilest of sinners and what He hath freely done for bringing about salvation to their hand for the Apostle having set forth unto the life the natural misery of those Ephesians doth now openup the rich treasures of Gods free grace in Christ But God who is rich in mercy 2. The Lords Ministers when they fall upon this subject of Gods delivering lost sinners from their natural state of sin and misery through Christ they would labour to speak to it so fully affectionatly sensibly and with such life and power as that they may not only inform the understandings of the Lords People in those truths but also inflame their affections with love to them and admiration at the wisdom mercy goodnesse and other attributes of God manifested in this work for so doth the Apostle speak of this purpose not simply by saying God hath quickned us but God who is rich in mercy according to His great love and so forward in the two following verses 3. There is nothing contributeth more to inable a Minister to speak to the commendation of God's free grace in the salvation of sinners with that fulnesse sense life and affection as he ought than a deep insight in his own misery and the great need which he himself doth stand in of God's mercy for Paul in the third verse fore-going doth shew how sensible he was of the depth and breadth of his own misery hence he doth here speak so fully and movingly to the present purpose But God who is rich in mercy c. 4. The quickning of sinners and drawing them out of nature unto grace is only God's work there being no lesse required for bringing this about than omnipotent creating power See ver 10. And there being not only no principle left in man who is by nature dead in sins and trespasses whereby he might work or concur with God in working towards his own quickning Rom. 9. 16. but also much to oppose and resist it 2 Cor. 10. 5. So that in the first instant of his conversion and untill a new heart be given him and the seeds and habits of saving graces infused in him he is wholly passive as to any actual influence upon the effect which is wrought Jer. 31. 33. for Paul here condescending upon the cause of their quickning doth pitch not upon their own free will in whole or in part but upon God only while he saith But God who is rich in mercy hath quickned us 5. This attribute of mercy in God whereby without any grief or perturbation of mind which accompanieth men in the exercise of mercy he hath a propension and inclination to do good to the sinfull and miserable so far as His wisdom seeth convenient is the only thing in opposition unto all that is in a mans self which moveth God to quicken and bestow grace upon dead and gracelesse sinners for the Apostle speaking of God's quickning of those Ephesians describeth Him from His mercy to shew it was not their worth but His own mercy which moved Him to quicken them But God who is rich in mercy hath quickned us 6. As God is rich and overflowing in the exercise of this attribute of mercy which will appear if we consider that there is no creature towards which He doth not exercise His mercy Psal. 104. 24. and that mercy is exercised not only without but also often contrary to the deserving of those upon whom it is exercised Ezek. 36. 21 22. so there is nothing wherein God doth more manifest the riches and abundance of His mercy than in the work of quickning dead sinners and of carrying-on the work of grace in them untill it be perfected in glory The misery Ezek. 16. 3 c. and bad deservings of the object Jer. 14. 7. the great good things which are bestowed upon those miserable objects Luke 12. 32. the course taken for satisfying divine justice that so those good things might be without wronging of justice bestowed Joh. 3. 16. and the multitude of sins which mercy covereth in those objects not only before their conversion Isa. 55. 7. but also after it Prov. 24. 16. All these and many considerations besides these do manifest God to be rich in mercy in quickning of dead sinners But God who is rich in mercy hath quickned us 7. The highest cause which moveth God to manifest this His rich and special mercy upon any of lost mankind and from mercy to quicken them and bestow His saving graces on them was His love towards them which is no other than His will and resolution to impart those good things unto them together with His hearty acquiescence in the thing as that wherewith He is well pleased He did it because He would do it resolved to do it and had pleasure in the doing of it for saith he God who is rich in mercy for His great love hath quickned us 8. As God's love towards those whom He converteth doth not begin when they are converted but is of a more ancient even an eternal rise chap. 1. 4. So it is not an ordinary but a great love wherewith He loveth them The infinit distance betwixt Him and them Psal. 8. 4. His loving them when they were yet enemies Rom. 5. 8. the great things bestowed by His love Rom. 5. 6 7 8. and His unchangeablenesse in His love even notwithstanding of great provocations to the contrary Psal. 89. 33. All these and many besides these do abundantly declare that this love is a great
promise even such certainty as the giving of a pledge and holding forth of an effectuall and necessary cause do give for performance of the thing promised for Christs resurrection is both a pledge 1 Cor. 15. 20. and cause of our resurrection Rom. 8. 11. which holdeth also in His glorification Doct. 1. The fruits and effects of Gods eternal love and mercy and of Christs merit toward the Elect are not confined within this present life but are in a great part to have their accomplishment after time when the bodies of Believers shall be raised up in glory at the last day and they perfectly glorified with Christ in Heaven for ever for those two fruits of the Fathers love and of Christs merit even the Resurrection and Glorification of Believers are here expressed while it is said and hath raised us up together and made us sit together in heavenly places 2. Those and those only shall partake of the resurrection of the just which is to life everlasting Job 5. 29 And shall be glorified hereafter whom God doth quicken by converting grace here for those three parts of the delivery of lost sinners are of equal latitude He hath quickened us raised us up and made us sit in heavenly places 3. As it is a thing full of difficulty to be believed that after worms have consumed this flesh of ours it shall be raised up in glory and that we who are heirs of hell and children of wrath shall one day reign with Christ for ever so those are things not only sure in themselves but which the Lord would have converted and quickened Believers assured of that so their comfort under crosses might be more abounding 2 Cor. 4. 14. with 16 17 18. and their courage against death more strong 1 Thess. 4. 18. and that they in all things may live as becometh those who not only shall rise and take possession of glory in their own persons but also are already risen and glorified with and in Christ their Head Col. 3. 1 even by having their conversation in Heaven while they are yet upon earth Philip. 3. 20. for that they might be perswaded of their future resurrection and glorification the Spirit of God doth speak of them as already done viz in the sense given in the exposition He hath raised us up together and made us sit together in heavenly places Vers. 7. That in the ages to come he might shew the exceeding riches of his grace in his kindnesse towards us through Christ Jesus THe Apostle thirdly propoundeth the final cause or the end intended by God to be brought about by His gracious working formerly mentioned towards those Ephesians and first Converts among the Jews even that in all ages succeeding the present unto the end of the world God might give an evident proof and infallible demonstration for so much doth the word rendred shew signifie of the exceeding riches of His grace that is how far the abundance of His mercy and favour toward sinners doth exceed all expression and created comprehension the setting forth whereof to the following ages was intended by God not only for His own glory as chap. 1. 12. â—14 but also for the encouragement of all vile sinners unto the worlds end to draw nigh unto God for mercy in Christ as being animated hereto by this example and infallible evidence of the exceeding riches of Gods grace for so doth the Apostle more fully explain his own meaning 1 Tim. 1. 16. And in the close of the verse he sheweth wherein that convincing evidence doth lye by giving a short comprehensive sum of all he hath spoken from the beginning of the Chapter even in God's kindnesse that is all those effects formerly mentioned of His mercy love and free grace flowing from His good gentle and bountifull disposition and this towards them whose misery was formerly described and through Christ as the purchaser and applier of all those Doct. 1. As there is grace yea riches and abundance of grace in God even such as exceed all expression 2 Sam. 7. 20. all comprehension Isa. 55. 9. yea and all the sins of creatures Rom. 5. 20. So the more a man doth dwell upon this sweet subject his thoughts and apprehensions of it will be the more enlarged and his expressions also will in some measure go alongs with his thoughts for the Apostle having before ver 4. expressed it under the name of riches in mercy and falling here upon the same subject again his thoughts of it are more enlarged and his expression doth rise accordingly so that it is now not only riches but exceeding riches of his grace 2. As it is a matter full of difficulty for those who are sensible of their own vileness to believe the exceeding riches of Gods grace towards lost sinners and to believe it especially with application unto themselves Act. 2. 37. So the particular instances and examples of Gods mercy and grace tow 〈…〉 ds others have a peculiar fitnesse and efficacy in them to convince us how exceedingly gracious God is and so to convince us as we may be encouraged to draw nigh to that same fountain of rich grace for pardon and life unto our selves 1 Tim. 1. 16. a fitnesse beyond what is in the simple doctrinal declaration of those riches of grace in so far as those instances and examples do speak not only that mercy and grace may be had but that it hath been attained unto and by those who in all respects did judge themselves and were really as unworthy of it as unable to lay hold upon it in the mean time and to make good use of it afterwards as we do judge our selves so that the yce is broken and the foord ridden before us for the Apostle sheweth that God gave such instances of mercy and grace in those primitive Christians that he might shew forth as it were by demonstration and evidence the exceeding riches of His grace and this in order to the encouragement of others to venture their salvation upon that same grace as we shew in the Exposition 3. The more sinfull miserable and wretched they are to whom the Lord is gracious there is the more convincing proof given of the exceeding riches of His grace and so a greater encouragement for those who are yet in their gracelesse state to roll themselves over upon this His rich grace and to expect good from it for it was the quickening of such vile sinners whose misery is described ver 1 2. 3. which did tend to shew forth the exceeding riches of His grace which the Apostle also hinteth at while shewing wherein that convincing evidence did lye he saith his kindnesse towards us the word us is emphatick as to the purpose in hand 4. It was a thing resolved upon by God revealed to His servants and accordingly made known by them to the Church that the glorious light of the Gospel though opposed by the fury and industry of men and devils yet should never
the prisoner of the Lord. See more from this stile taken by Paul chap. 3. ver 1. doct 2 3 4 5 6 7. Doct. 6. So ticklish are people to be dealt with in the point of pressing duty and so ready to cast at duty when it is not pressed in a way suitable to their own mind 2 Tim. 4. 3. that though Ministers are not to be directed by people as to the matter which they preach 2 Chron. 18. 12. 13. yet as to the manner of bearing-in what is pressed they are much to condescend to that way which will be most taking with and gaining upon their humor and particularly they are to presse the duties of holinesse with as much of servent earnest and insinuative entreaty as if it were a matter of their own concernment only or as if people by their obedience were to hurt themselves for doing a favour unto their Ministers for Paul doth presse his exhortation by an insinuative entreaty rather than by commanding I beseech you the word signifieth vehemently to entreat 7. It is no small honour which God doth put upon His people when He effectually calleth them and by His omnipotent and irresistible power Joh. 12. 32. doth draw these who were before dead in sins and trespasses Eph. 2. 1. from under the power of darknesse and translateth them unto the Kingdom of His dear Son Col. 1. 13. giving them actuall possession of the state of grace with all the priviledges accompanying that state here 1 Joh. 3. 2 and a right unto Luk. 12. 32. with the well grounded hope of glory to be enjoyed hereafter Eph. 1. 18. for he speaketh of their vocation as a state of much dignity and honour requiring a singular sort of walking answerable to it That ye walk worthy of the vocation wherewith ye are called 8. So far are we from meriting by our holy and tender walking that God shall call us out of nature unto the state of grace and consequently bestow a right to heaven and glory upon us that our effectuall calling doth go before our holy walking as that without which we cannot walk one step acceptably in the wayes of God for Paul supponeth them to be already called and from that exhorteth them to walk answerably That ye walk worthy of the vocation wherewith ye are called 9. It is the duty of called Christians and will also be their care and study to have a constant eye upon that dignity unto which they are called that so they may walk worthy of it and answerably unto it which then is in some measure performed when we have respect unto all the commandments Psal. 119. 6. and do in a speciall manner make conscience of all those particular duties aftermentioned in this Epistle for he exhorteth them to walk worthy of their vocation as their duty following upon and flowing from that dignity put upon them in effectall calling Walk worthy of the vocation wherewith ye are called 10. But more particularly Our carriage and practice cannot be answerable to this excellent state to which we are called except first we shake off slouth and lazinesse bestirring our selves in the way of duty Secondly as we begin well so we hold on without down-sitting and turning aside And thirdly we be daily advancing and making progresse in our Christian course for he designeth a carriage answerable to this excellent state by walking which implieth all those three motion or exercise constancie in it and progresse in the way That ye walk worthy of the vocation Vers. 2. With all lowlinesse and meeknesse with long-suffering for bearing one another in love HE doth next exhort unto severall graces and duties the exercise and practice whereof are not only branches of that walking worthy of their vocation spoken of ver 1. and here pressed as such but also necessary helps and means for attaining and entertaining that unity which he is afterwards to presse as first humility or lowlinesse a grace and vertue whereby a man from the sense of his own infirmities Gal. 6. ver 1. and the uncertainty of outward things which he enjoyeth 1 Tim. 6. 17. doth esteem but meanly and soberly of himself and of all that is his Philip. 2. 3. Secondly meeknesse a vertue whereby we are rendered tractable and easie to be conversed with I am 3. 17. whereby also we moderate anger so that we are not provoked but for just causes and not more or longer provoked than the Word of God alloweth and do speedily restrain and suppresse anger when it hath transgressed the just bounds Eph. 4. 26. Thirdly long-suffering which is the same in substance with meeknesse only it further implyeth the continuance of the exercise of meeknesse so as it is not interrupted neither with length of time nor with multiplication nor heightening of injuries Matth. 18. 22. Fourthly mutuall forbearance flowing from love for the right performance whereof the former three are spoken of as necessary qualifications as appeareth from the grammaticall construction of the words and it consisteth in our pleasant bearing with and tolerating of whatsomever is displeasing or loathsome to us in the carriage of others though not so as to connive at their sin or to neglect means of reclaming them from their sin Gal. 6. 1 2. yet so as we do not withhold any necessary duty which we otherwise owe unto them Matth. 5. 44. or cease from following after peace and concord with them Heb. 12. 14. Hence Learn 1. How diligent soever a Christian be in publick or private duties of Gods immediate worship or in the duties of his particular calling yet he dothnot walk answerably to that excellent dignity unto which he is called except he be of an humble meek and condescending spirit and do evidence himself to be so by his digesting of bearing with and passing over the infirmities and failings of those whom he converseth with in so far as he do not make a breach upon the peace and unity of the Church of God for he doth instance their walking worthy of their vocation in the exercise of humility meeknesse long-suffering and in mutuall forbearance in order to the keeping of unity in this and the following verses With all lowlinesse c. 2. The grace of humility and lowlinesse as it is most beseeming Christians so it is of necessary use to fit men for the duty of mutuall forbearance in order to unity and peace in so far as the humble man being conscious of his own infirmities doth know he needeth as much of forbearance from God and others as others do need from him Rom. 7. 18. and through humility is made to think but meanly of himself and highly of others Philip. 2. 3 4. and so to eschew vain glory and pride the usuall occasion of strife Prov. 13. 10. for he presseth lowlinesse in order to forbearance and unity while he saith with all lowliness forbearing one another and ver 3. endeavouring to keep unity 3. Humility and lowlinesse is also necessary to
henceforth be no more children tossed to and fro which implyeth an acknowledgement that at least he was once such a childe and that it was necessary for him as well as others to quit that childish temper 4. As the renewed children of God are once babes in Christ and weak in all the parts of the new man even in knowledge prudence patience and other graces so they must not be alwayes such but are to be growing upwards towards perfection for the first of those is implyed and the other expressed while he saith That we henceforth be no more children 5. Pronenesse to error and easinesse to be carried away with every doctrine which pretendeth to Truth is a mark of one who is not grown in grace and but a babe in Christ if he be renewed at all for he calleth those children who are tossed to and fro with every wind of doctrine 6. That errors and heresies are not lesse damnable and dangerous than other sins appeareth from this that the souls hazard from these is expressed by the hazard of masterlesse ships tossed by contrary winds among rocks or beds of sand while he saith tossed to and fro with every wind of doctrine 7. The spirit of error is alwayes turbulent and when suffered to walk abroad doth raise most strange commotions both in the publick state of the Church while hereby the lovers of Truth are called publickly to contend for it Jude ver 3. and in the hearts of private Christians chiefly those who are weak and unsetled and hereby made to fluctuate among the rocks of several opinions and sometimes at last to split upon some one error or other Gal. 1. 6. for so much is implyed while he compareth heretical doctrines to the boisterous winds which drive the ship of the Church to and fro with every wind of doctrine 8. There â—s no erroneous doctrine so hazardous and damnable but Satan will find out some active spirits to spread it and to seduce others unto the imbracing of it for those are the men here spoken of by whose sleight and cunning craftines the winds of false doctrine are made to blow and carry children to and fro tossed by the sleight of men 9. As those whom Satan engageth to carry on a course of error and heresie in a Church are usually men of parts and gifts exceeding far in abilities the generality of the Lords People whom they intend to seduce and as far as men of age and understanding go beyond simple children and babes So these whom Satan thus engageth do usually prove men void of conscience and stand not much upon fraud or falshood providing they may gain their point for the Apostle calleth them men in opposition to those whom formerly he called children and sheweth them to be such men as did make use of sleight and cogging craftinesse and a subtile compendious art of deceiving for carrying on their point by the sleight of men and cunning craftiness whereby they lie in wait to deceive 10. Though heretical spirits and seducers of others are men void of conscience Yet they make it their great work to hide their knavery and to appear that which they are not by their large pretences to conscience and piety 2 Cor. 11. 15. hereby to deceive the simple and to carry on their wofull design the more securely under that cover Rom. 16. 18. for he compareth them to cunning gamsters who carry the matter so dexterously that their fraud and knavery do not appear by the sleight of men He alludeth to subtile coggers of dice as said is 11. Hereticall spirits and ringleaders of errour are usually more than ordinarily assisted in their wofull work and so as they fall upon dexterous means which they pursue uncessantly and are attended with marvellous successe oftentimes in so doing the Lord permitting Satan so to act them and to act by them for heightening the triall and making a more speedy and through discovery of the unstability of peoples spirits by those means for the expressions here used do imply their more than ordinary assistance in all those by the sleight of men their cunning craftinesse or singular dexterity to do any mischief and their lying in wait to deceive or their deceiving by a compendious subtil art 12. However subtil seducers make a fair shew of Reason Scripture Piety and Humility for procuring credit to their errors Col. 2. 23. yet the strong and only prop whereupon error leaneth and wherein its great strength doth lie is nothing else but vanity falshood subtil craftinesse and deceit for Paul sheweth that these are the arms of Hereticks whereby they defend their errors even winds of doctrines sleight of men cunning craftinesse and lying in wait to deceive 13. That great measure of parts and gifts with which hereticall seducers are frequently indued their unwearyed diligence in making use of these their deceits falshood and sleights for gaining their purpose and the more than ordinary successe which they are attended with in trying times ought not to discourage the weakest of the Lords people or make them dispair of standing out against their assaults but rather incite them to watchfulnesse to seek after knowledge a spirit of discerning solidity in judgement and stability in truth that so in the strength of the Lord they may resist their activity and wiles for the latter part of the verse hath an indirect argument in it for pressing the duty contained in the former even that henceforth we be no more children tossed to and fro with every wind of doctrine and that because they had to do with the sleight of men the cunning craftinesse of those who lie in wait to deceive Vers. 15. But speaking the truth in love may grow up into Him in all things which is the head even Christ HE doth illustrate the fore-mentioned end of the Ministery thirdly from another fruit of that spirituall edification unto which the work of the Ministery is also subservient even to growth in grace or that real Believers by speaking the truth or rather as the word signifieth by cleaving to the truth of heavenly doctrine and by making conscience of the duties of love and good works as the fruit of their sincerity in adhering to truth may grow up and make progresse in all christian vertues untill they attain to their full stature and height of growth even such a measure of conformity with Christ as they be in a manner transformed in Him and become most perfectly one with Him whom he calleth here as often elsewhere See upon chap. 1. 22. the head to show a reason why Believers should grow up in Him and to through conformity with Him even that so the Members of this mystical body may be in some measure proportionable to their head Doct. 1. The ordinance of the Ministery is appointed of God not only to awake those who are yet in nature and drive them to Christ Eph. 5. 14. but also for the good of those who are
already converted even to make them grow up in grace untill they come to perfection and therefore none who live on earth can justly account themselves to be above this Ordinance for the Apostle sheweth that also is one end of the work of the Ministery that those who are already quickened by it may grow up into him 2. The work of edification intended to be brought about by the ordinance of the Ministery is not attained upon souls though they be preserved free from Error except they also know the Truth adhere to it and be growing up in grace and in making conscience of all the duties of an holy life for Paul having mentioned one fruit of that spirituall edification mentioned ver 12. to be freedom from error and infection from false teachers ver 14. he here addeth another that speaking or cleaving to truth in love we may grow up into him in all things 3. Our making conscience to grow in grace is a soveraign remedy against the hazard of being surprized with error and tossed to and fro with every wind of doctrine in so far as then we are so much busied about our heart that we have not leisure to be taken up with vain and giddy notions of an unsetled head for Paul having dehorted them from being as children tossed to and fro with every wind of doctrine subjoyneth as a preservative from that unsetled temper but speaking the truth in love we may grow up 4. It is not sufficient for these who live under the drop of Ordinances to attain to the being of grace so as they can prove by evident marks that they have grace but they must also labour to grow in grace for hereby we glorifie God and speak to the commendation of our Lords table whereat we feed Joh. 15. 8. hereby we attain to the enjoyment of many rich priviledges which otherwise we are deprived of 1 Joh. 4. 18. and hereby also we are more enabled to ride out against a storm in trying times as appeareth from the conhexion of these two verses teaching that babes in Christ and children are tossed to and fro with every wind when grown and growing Christians will ride it out for Paul teaching that the end of the Ministery is to make Believers grow doth show they ought to grow while he saith But speaking the truth in love we may grow 5. As we do then sincerely adhere to the truth of heavenly Doctrine when we make evident our so doing by walking in all the duties of love both to God and our neighbour for faith worketh by love Gal. 5. 6. So our love is then truely Christian and not a fleshly lust or morall vertue only when it is grounded upon truth and the result of our adhering to it by faith for therefore Paul conjoyneth these two making the latter as it were the result of the former while he saith but speaking or cleaving to the truth in love 6. That Christians may grow in grace it is most necessary they labour to have both their understanding enlightened with truth and their heart and affections inflamed with love without either of which our growth is not Christian and spirituall but either superstitious and blind even a growth in error if the understanding be not enlightened or growth in pride conceit self-love and arrogance if the head only being filled with light our affections be not inflamed with love to God and our neighbour for therefore he prescribeth that by speaking the truth in love we should grow up 7. This Christian growth must not only be in one thing but in all things in so far as grace must be growing not only in all the parts of the soul understanding will and affections but the whole man also and all the parts thereof must grow according to all the ordinary dimensions or in all Christian vertues and duties both of our generall and particular calling 2 Pet. 1. 5. even as it is in living bodies who grow equally and proportionally in all their parts of length breadth height and depth That we may grow up in all things saith he 8. Then do Christians grow as they ought when they are in a perpetuall motion towards Christ so as to be daily more and more like Him incorporate in Him and one with Him that full conformity with Christ and that most perfect union and communion with Him which shall be attained in glory being the mark and scope toward which they tend and without attaining whereof they do not sit down satisfied as if they had enough for saith he we may grow up into Him 9. Though there ought to be a spiritual emulation among Christians so as to strive who may grow most and outstripe others 1 Cor. 14. 12. Yet there should be no division envious strife or carnal emulation among them upon this account so as to envie the progresse of others or cast stumbling-blocks in their way to retard them but an harmonious on-going and rejoycing in the progresse one of another seing they are to grow as the parts of one body under one head Christ for so much doth Paul here teach We may grow up into Him which is the head even Christ. Vers. 16. From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of every part maketh increase of the body unto the edifying of it self in love THe Apostle doth illustrate the forementioned end of the Ministery fourthly and joyntly inforceth the study of love and unity by shewing how all gifts and offices do tend to the edifying of the body and furtherance of that growth whereof he spake ver 15. while he describeth Christ the Head presently spoken of from His influence upon and relation to the Church His body wherein he alludeth to a natural living body and the way how it being orderly made up of its severall members joyned together by nerves and sinews doth receive life motion nourishment and growth from the head and heart by the benefit of those bonds and ligaments whereby the particular members do not only receive life and nourishment unto themselves but do also convey them unto others so that every member doth receive due encrease and thereby the whole body doth come to maturity and growth In allusion to which way of the naturall growth of the naturall body he sheweth first that by vertue of spirituall influence drawn from Christ who is as the head and heart of the mysticall body the whole body to wit that which is militant on earth or all sincere Believers the true and lively members of this body are joyned fitly or orderly every one in his own place and station and also firmly or compactly with Christ and among themselves Secondly that they are thus joyned by the means of spirituall joynts and s 〈…〉 ews whereby we are to understand every thing that joyneth Believers with Christ and among themselves and they are either joynts and bonds of inward
do find himself inclined and constrained to improve in his station and according to his measure all his receipts whether of saving graces or common gifts to the spirituall advantage of others and chiefly for the common good of the whole body he may the more certainly conclude that he hath the grace of sincere love and charity rooted in his heart and is acted by it for he maketh love the impulsive cause why the severall members do improve all their receipts for promoving the edification of the whole Church while he saith it maketh increase to the edifying of it self in love Vers. 17. This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind THe Apostle being in the second part of the Chapter to dehort them from all impiety and profanity in the general contrary to that walking worthy of their vocation pressed ver 1. giveth an example of that wickednesse from which he dehorteth them in the conversation of those other Gentiles who were yet unconverted and living in paganism And first while he doth most seriously and under a grave obtestation by the Lord Jesus Christ as they would answer to Him and evidence their esteem of Him dehort them from walking as those other Gentiles he giveth a short sum of that godlesse conversation of theirs calling it a walking in the vanity of the mind that is a following and practising of whatsoever their unrenewed understanding and mind did teach and prescribe to which he ascribeth vanity and calleth the mind of unrenewed men vain because it is empty of the knowledge of God in Christ 1 Cor. 2. 14. and what knowledge it hath of God or of right and wrong is nothing but evanishing notions Rom. 1. 21. and wholly unprofitable as to the attaining of life and salvation Rom. 1. -20. for a vain thing according to the common and scripture-use of the word is an empty thing Isa. 41. 29. an evanishing thing Prov. 31. 30 and a thing unprofitable to attain the end intended Psal. 33. 17. Doct. 1. To live in a course of profanity and to be a member of Christs mystical body drawing life nourishment and growth from Christ the head are wholly inconsistent if the one be the other cannot be seing profanity of life is not only directly opposit to that new life of grace which all the members of that body do live but also doth wholly obstruct the passages betwixt the head and the members whereby spiritual influence for life and growth should be conveyed 1 Joh. 1. 6. for the Apostle from what he spake of influence for life and growth conveyed from Christ the head to all the members doth infer here that therefore and as they would evidence themselves lively members of that body so they would abandon profanity while he saith This I say therefore that ye walk not as other Gentiles 2. Ministers ought to be serious in pressing the duties of sanctification upon the Lords people not only simply exhorting but sometimes most gravely obtesting them by that which is dearest to them whereby the Lords people may know that their obedience to what is pressed is no trifling matter but such as their eternal welbeing is most highly concerned in for therefore doth Paul not only say and exhort them but also testifie and obtest them in the Lord that they walk not henceforth as other Gentiles 3. Our long continuance in sin already is so far from being an argument in reason to make us hold on in that course for the time coming that upon the contrary this very same consideration should be a strong argument to shame us from it for so much is implyed in his saying that ye henceforth walk not as other Gentiles as if he had said Ye have done so hithertils therefore do no more so See 1 Pet. 4. 3. Doct. 4. Our turning to God in earnest to expect life and salvation from Him through Jesus Christ doth call for and will be attended with an other sort of conversation than what we formerly had before conversion or that naturall men dead in sins and trespasses for the present have for Paul exhorteth these converted Ephesians not to walk as they themselves somtimes did nor as the unconverted Gentiles at present did I testifie saith he that ye hence-forth walk not as other Gentiles walk 5. Sense of mercy received from God is a strong incitement unto dutie toward God for he doth not obscurely hint at Gods mercy in separating them from the common lot of other Gentiles that so they may be the more incited to eschew what might dishonour Him that ye henceforth walk not as other Gentiles 6. The vilenesse of sin is such that it cannot be sufficiently expressed and so expressed as to make us abhor it by doctrine or word-speaking therefore it is sometimes profitable to take a look of it in its vilenesse power and tyrannie as it manifesteth it self in the lives of unrenewed men who are captive slaves unto it providing we so look to it as to make us abhor it and carry at a greater distance from it for therefore doth Paul hold forth a map of that wickednesse which he deborteth them from in the example of those unconverted Gentiles that by seeing of it they might the more abhor it That ye hence-forth walk not as other Gentiles walk 7. The conversation of all men unrenewed is vain and fruitlesse as spending their money for that which is not bread and their labour for that which satisfieth not Isa. 55. 2. for he speaketh of all the unconverted Gentiles that they walk in vanity 8. Whatever vanity or wickednesse is in the outward conversation of a naturall man it doth wholly flow from the vanity of the mind and understanding within and as the mind is so will the conversation be and therefore even the mind it self the chief seat of reason is corrupted and vain and so vain that from thence doth flow corruption and vanity to the whole man for he ascribeth the vanity of their walking to the vanity of their mind As other Gentiles walk in the vanity of their mind saith he Vers. 18. Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart NExt that the Apostle may the more effectually deter them from walking as these other Gentiles did he doth more largely and distinctly set forth that vain and godlesse conversation of theirs by shewing severall branches and degrees thereof both inward in their understanding and affections and outward in their life and conversation And first he sheweth that their understanding and knowing part or that part of it whereby men do reason inferring one thing from another for so the word signifieth was wholly blind and darkened to wit as to those things which relate to God and heaven 1 Cor. 1. 21. whatever was their understanding and quicknesse of judgement in