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
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
wonderfull and matchlesse love for saith he For His great love wherewith He loved us 9. The Lord hath love to the Elect even when they are children of wrath and liable in the course of justice to the stroke of His vindictive anger for although God could not with safety of His own justice bestow Heaven upon them when they were actually such yet nothing hindereth why He might not love them being such that is have a will and fixed resolution even when they were liable unto wrath to bestow Heaven upon them having first from that same love given His own Son to deliver them from that state of wrath that so what eternal love had resolved to give them might be actually bestowed upon them without doing injury to divine justice for ver 3. he sheweth they were children of wrath and here that God loved them and both these before He quickned them Wherewith He loved us saith he even in the by-past time 10. The doctrine of our natural misery and spirituall death through sin is a lesson most necessary to be learned which we have no great pleasure to learn and which we are prone to forget as to a deep and lively impression of it even when it is learned for the Apostle's repeating this doctrine almost in the same words by which he had expressed it ver 1. doth hint at all these Even when we were dead in sins saith he 11. There is no application of the doctrine of God's mercy in order to our delivery from sin and misery except the doctrine of sin and misery be first applied and taken with for Paul being to apply God's mercy in quickning sinners unto himself and his country-men the believing Jews he doth first apply the doctrine of natural sin and misery unto them while he doth now speak of himself and the Jews also whereas ver 1. he spoke of the Gentiles only as appeareth by the change of the person Even when we were dead in sins hath quickned us 12. Whatever a man be before his conversion as to the point of civility and right use of his natural parts yet he is looked upon by God when He cometh to quicken him as one dead in sins who can neither help himself nor merit help at God's hand for therfore doth the Apostle assert that they were dead in sins immediatly before yea and in the act of God's quickning of them while he saith Even when we were dead in sins He hath quickned us 13. The state of grace which sinners dead by nature are brought unto at their conversion and wherein they continue untill death is a state of life the sentence of eternall death which they were liable unto ver -3. being taken off Rom. 8. 1. there being also new principles and powers infused in them at their effectuall calling whereby they are enabled to do those actions of a spiritual life Ezek. 36. 26 27. which powers are also continually actuated and excited to their work by renewed influence from the Spirit of God Philip. 2. 13. and accompanied oftimes in their actings with assurance of God's love Rom. 8. 16. peace of conscience Rom. 5. 1 2. and joy unspeakable and full of glory 1 Pet. 1. 8. whereby also they have not only a right unto Joh. 3. 16. but also the first fruits and begun possession of eternall life Joh. 17. 3. for the Apostle expresseth God's bringing them to and continuing them in the state of grace by His quickning of them hath quickned us saith he 14. Though love and mercy in God do set Him on work to quicken dead sinners yet this work cannot be brought about or accomplished without the intervention of Christ's merit and intercession who behoved to satisfie divine justice and thereby acquire unto us those things which love and mercy had prepared for us Isa. 53. 5. seing they were all lost in Adam Rom. 5. 15 16. and who being now exalted doth also apply them to us Act. 5. 31. for notwithstanding of what was said ver 4. of God's mercy and love as the inward impulsive causes moving God to quicken them yet the Apostle here sheweth that their actual quickning had a necessary dependance upon Christ's merit and mediation while he saith He hath quickned us together with Christ. 15. That Jesus Christ behoved of necessity to strike-in with His merit and mediation hereby to acquire and apply saving grace and salvation unto us doth in nothing hinder but that notwithstanding our compleat salvation from the first step unto the last doth wholly flow from God's free grace seing it was of grace that the Father did send the Son to die for us Joh. 3. 16. It was of grace that the Son did undertake Joh. 15. 12 13. And it is no lesse grace that what He did or suffered should be accepted in our name Rom. 3. 24 25. So that all is of grace and free good-will as to us for the Apostle having pointed at the necessity of Christ's mediation in order to their quickning doth presently adde as in a parenthesis by grace are ye saved 16. There is an infallible connexion betwixt converting grace and salvation so that all those who are now converted and quickned shall be undoubtedly saved for what the Apostle calleth quickned in the former part of the verse he calleth saved in the close so that he taketh the one for the other He hath quickned us By grace are ye saved Vers. 6. And hath raised us up together and made us fit together in heavenly places in Christ Jesus HEre are the other two branches of their delivery to wit first The raising of their bodies at the last day for their spiritual resurrection from the death of sin to newnesse of life was mentioned ver 5. Secondly Their glorification in Heaven both which are yet to come 2 Tim. 2. 18. Mat. 25. 34. And yet he speaketh of them as already past when the Father raised and glorified Christ because seing Christ in His resurrection and entering of heaven did sustain a publick person representing all the Elect as their Head and Atturney-generall Job 10. 15. Therefore He was judicially looked upon by God in those actions as if all the Elect had risen when He rose and taken possession of Heaven when He did enter it Hence it is that in the close of the verse it is added in Christ to shew we are not yet raised and glorified in our own persons but in Christ our Head And the Spirit of God doth choose to set forth their future resurrection and glorification by shewing these are already accomplished in Christ their Head rather than by saying God shall raise them up and glorifie them that he may with one and the same labour point out the dependencie which their resurrection and glorification have upon Christs as the effect upon the cause the thing promised upon the pledge thereof as also the undoubted certainty that those shall come to passe a certainty greater than that of a simple prediction and
All which he wisheth from God the Father not excluding but including the Son and holy Ghost See upon Col. 3. 17. doct 3. and from Jesus Christ the Mediator through vertue of whose merit and intercession all saving benefits are conveyed unto the Elect. Doct. 1. Ministers who would have their pains attended with successe towards the Lords people ought to beg that from God by prayer to be wrought in them which by their preaching they endeavour to inculcate on them for peace love and faith are the sum of all which he hath been presently instructing them in and pressing upon them and here he seeketh all from God by prayer Peace be to the brethren 2. A Ministers prayers for obtaining the Lords blessing upon his pains towards his flock should be serious servent insisted upon and often inculcated untill a gracious answer thereof be granted for the Apostle began with this prayer or wish chap. 1. 2. and here he closeth with it Peace be to the brethren 3. Even Believers are not made perfect in grace at the first the Lord doth carry on that work by steps and degrees that somewhat of Him may be seen in every step and therefore as themselves are bound to grow in grace by adding one grace to another 2 Pet. 1. 5 6. and one degree of the same grace to the former 2 Pet. 3. 18. So it is the duty of others to help them on towards growth by their prayers and wishes for those who were already regenerated among the Ephesians had faith love and peace wrought in them at the first and Paul wisheth here a further degree of and growth in those from God to them Peace be to the brethren 4. Though it be the duty of all to live in peace and love yet a truely Christian and peaceable frame of spirit together with love which is not a meer moral vertue but a saving grace flowing from the root of faith is only to be found among true Believers and should be sought-after by such especially coldrifenesse of affection and unpeaceable walking being more unbeseeming them than any others for therefore doth he wish for peace and love to the brethren that is those chiefly who were brethren in Christ and born of God 5. There cannot be a peaceable frame of spirit in any towards others nor yet an harmonious walking with them nor any thing else except sinfull renting and shamelesse striving but where the grace of love is whereby the heart is armed against all irritations arising from the infirmities of others to break the bond of peace Eph. 4. 2 3. for he conjoyneth these two in his wish peace whereof one branch is a peaceable frame of heart and harmonious walking and love Peace be to the brethren and love 6. As the graces of faith and love are different and therefore the one cannot be the form or essence of the other So they are alwayes conjoyned where one is there the other must be also for he speaketh of them as two different graces whereof the one doth necessarily follow upon the other And love with faith 7. See what is already observed from Gal. 1. 3. Philip. 1. 2. Col. 1. -2. upon the persons from whom and through whom those good things are wished and sought even from God the Father and the Lord Jesus Christ. Vers. 24. Grace be with all them that love our Lord Jesus Christ in sincerity Amen HEre the Apostle wisheth for grace that is Gods free favour and love in Christ the fountain and sum of all the former good things wished-for and enlargeth his wish towards all Believers described from this that they love Jesus Christ in sincerity or incorruption as the word signifieth that is not for a time only but constantly not in hypocrisie or shew only but sincerely and really and so closeth up all with his Amen as an evidence both of his affectionate desire and confidence of an answer Doct. 1. Though we may have a more particular eye to some than to others by making mention of them expresly in our prayers because of our charge of them present imployment about them or other near relations towards them yet we ought not to exclude any especially of these who have relation to Christ but are to remember all such at least in generall and seek the same good things from God to them which we wish for others for the Apostle having made expresse mention of the believing Ephesians under the name of Brethren ver 23. doth here extend his charity and prayers towards all who love our Lord Jesus Christ in generall Grace be with all them saith he 2. The more the heart is exercised in spirituall duties especially in prayer it groweth more warm and more enlarged to the exercise of all those saving graces required in that duty and especially to publick-mindednesse and the exercise of charity towards the Saints and of faith in Jesus Christ for Paul continuing his prayers and wish untill this verse getteth his charity enlarged in the exercise of it towards all Christians in generall and his faith strengthened to the owning of Christ as his own Grace be with all that love our Lord. 3. Gods grace or free favour is the sum of all which a man needeth to wish either for himself or others it is virtually all things so that the man that hath it wanteth nothing he hath all good and necessary things in their cause and fountain he doth also possesse all such things in that measure God seeth fitting for him for in this part of his wish which relateth to all lovers of Christ in generall he doth only make expresse mention of grace as virtually comprysing peace love and faith which he wished to the brethren ver 23. Grace be with all them that love our Lord. 4. Love to Jesus Christ is a sure mark of those who have saving interest in the good things purchased by Him and one of those marks which are best known to the person who hath it love to Christ where it is cannot be well hid for Paul designing those who might plead interest in the good things prayed-for describeth them by their love to Christ as being a mark both sure and easily discerned With all them that love our Lord. 5. The Lords Servants ought to endeavour that those who are in a gracious state and have right to the great and good things purchased by Christ may know so much and for that end would furnish them with the knowledge of such marks and evidences as may be most easily discerned where they are and infallibly prove the soul that hath them to be in a state of grace for Paul giveth such a mark of those who had interest in the good things prayed-for even love to Christ that they might know so much of themselves With all them that love our Lord Jesus Christ. 6. It is the duty of Ministers to lay hold on all occasions to recommend this grace of love to Christ by holding forth those many good and excellent things which do accompany it and are made evident to be in the heart by it that so the Lords people may be the more incited to bestow their love and heart upon Him for Paul to stir them up to the love of Christ recommendeth this grace by making it the mark and evidence of the man that hath interest in all the good things wished-for with all them that love our Lord. 7. Though we are bound to pray even for those who are graclesse that God may bestow grace upon them yet the more speaking evidences there be of true grace in any we may be the more encouraged to pray to God for them and with greater confidence to expect a gracious return of our prayers upon them for Pauls wishes to God to which he affixeth an Amen in evidence of his confidence to be heard are put up in behalf of those who do love our Lord Jesus Christ. 8. As there are many who professe love to Christ whose love is and when it is tryed will be found to be but counterfeir unsincere and not reall So the good things promised to those who love the Lord Jesus Christ do not at all belong to any of that sort whatsoever their deluded hearts may sancie to the contrary but to such only who love Him really sincerely and testifie their love into Him by keeping His commandments Joh. 14. 15. and especially by loving those who are His 1 Joh. 4. 20 21. for the Apostle qualifieth that love to Christ which is an evidence of interest in the good things wished-for by sincerity which implyeth there is somelove not sincere That love our Lord Jesus Christ in sincerity 9. The more sincere a man is in the exercise of any grace or practice of any duty he will endure the longer sincerity in good is alwayes attended with perseverance but hypocrisie doth soon faint and wholly sit up at the last Joh. 27. 8 9. with 10. So much is implyed by the word here rendered sincerity as Tit. 2. -7. which also signifieth incorruption That love our Lord Jesus Christ in sincerity Amen FINIS ERRATA Page Line Read 21 22 Ephes. 5. 2. 22 3 dele shall 26 22 Col. 46 37 Philip. 2. 13. 60 12 inheritance 91 5 by the 138 6 and His 202 10 actuated 213 12 over their 233 38 dividing 235 19 Gen. 13. 253 2 subsistence 267 3 its own 268 35 dycing of ibid 36 or dycing 310 5 any other 327 34 nearby 333 16 6. 10. 343 1 wrought by 347 12 doct 3. 356 26 so see 363 10 6. 10. 364 29 Whatever 413 24 1 Joh. 2. 425 30 Mark 10. 432 32 biddeth 456 1 and 463 28 Gal. 6.
A BRIEF EXPOSITION OF THE EPISTLES of Paul TO THE GALATIANS AND EPHESIANS BY JAMES FERGUSSON Minister at Kilwinning Isa. 28. 10. For precept must be upon precept precept upon precept line upon line line upon line here a little and there a little Col. 3. 16. Let the Word of Christ dwell in you richly in all wisdom teaching and admonishing one another c. LONDON Printed for the Company of STATIONERS Anno Dom. 1659. To the Right Honourable and noble Lords Alexander Earl of Eglintoun c. AND Hugh Lord Montgomery his Son And to the Right Honourable noble Lady The Lady Mary Lesley Lady Montgomery RIGHT HONOURABLE IT is decreed in Heaven That we must through much tribulation enter the Kingdom of God Act. 14. -22. God only wise hath so resolved that by means of sanctified trouble the Heirs of glory may be weaned from earth and learn to place their chief contentment and happinesse not upon their enjoyments below which are uncertain empty and perishing but upon things above an inheritance incorruptible undefiled and that fadeth not away reserved in Heaven for them How hard were it to make even those who are born of God long to be dissolved and bid adieu to all their sublunary contentments except the Lord in mercy did place a prick in every one of those roses and make their most promising earthly comforts within a little to prove as streams of brooks that passe away Job 6. 15 And how should this conciliate love to a sad and suffering lot and make the Lord's People who are strangers and pilgrims delight in the way which leadeth to such an home as Heaven is It is indeed our unacquaintance with Scripture and with what the Word of Truth holdeth forth to be the mind of God while He scourgeth every son whom He receiveth which doth occasion so much proud rising of spirit or base dejectedness of mind when the Lord doth not carve us out such a satisfying lot in all things as we would How often do we mistake our way and little lesse than quarrel with God only because He hedgeth us in with thorns of affliction that we cannot find out our lovers and therefore that man is truly blessed whom the Lord doth not only chastise but also instruct out of His Law Ps. 94. 12. and thereby make him understand and hear the voice of the rod and of Him who hath appointed it Mica 6. 9. And herein indeed the Lord doth greatly manifest His marvellous loving kindnesse and in wrath remembreth mercy that He joyneth instruction with correction and doth furnish His afflicted People with abundant means by which they may take up the mind of God for good unto them under His saddest dispensations even that the fruit of affliction is to take away their sin Isa. 27. 9 that He doth punish them seven times more and yet seven times more untill their uncircumcised hearts be humbled and they accept of the punishment of their iniquity Levit. 26. 24 28 41. that though He visit their transgression with the rod and their iniquity with stripes Nevertheless His loving kindnesse will He not utterly take from him Psal. 89. 32 33. and that when they are judged they are chastened of the Lord that they should not be condemned with the world 1 Cor. 11. 32. All this and much more to this purpose hath the Lord made known by His Word and doth daily inculcate and make more and more known by His sent Ministers who according to their Commission do open up and apply the rich treasure of holy Scripture unto the Lords People of their charge And as if all this were not sufficient He hath besides stirred up the spirits of many of His Servants in every age to 〈…〉 mit their Labours upon Scripture unto writing for the more publick use of the Church of God not only in the present but also the succeeding generations As for my self I ingenuously professe that being conscious of mine own weaknesse I did much incline to rest satisfied with expressing my Commission by word only in preaching to and conferring with my Flock and those of my charge But being earnestly requested and in a manner commanded by some Reverend Brethren whom I honour and reverence in the Lord to draw up briefly in writ a plain Analysis a short and sound Exposition of and the chief Observations grounded upon such Scriptures as I had either largely preached upon or more briefly opened-up to the Lords People of my charge I shewed them some of my weak endeavours of that kind to be disposed upon at their pleasure which when they were pleased to publish and to call for more work of the same nature expressing their confidence that what I had already done was acceptable to all that love the Truth and would be edifying to the present and after-ages and being thereunto also encouraged by diverse faithfull and understanding persons I have in obedience to their desires given-out this other Piece to be disposed of by them as they should see good And seing they have advised the publishing of it To whom could I with more confidence and conscience of duty dedicate these my mean labours than to your Honours considering that God hath appointed me to watch for your souls as one who must g 〈…〉 n account and that your Honours have endeavoured for your parts to encourage me to go about all the parts of my Ministery with joy and not with grief My Lords when I called to remembrance how long each of you was detained these years by-past from enjoying the benefit of my publick Ministery by your necessitated abode elsewhere I thought the best way to give you an account and to make you reap some fruit of my labours in your absence was to present these my weak endeavours to your Honours and what you have heard from me upon these Scriptures in publick when you were permitted to be my hearers I hope this little piece shall conduce to bring it to your remembrance and the Lord Himself convey it into your hearts there to remain to make your Honours more and more wise to salvation that in the day of the Lord Jesus ye may be matter of joy and a crown of rejoycing to those who have laboured among you and spoken the Word of God unto you And for you Madam who hath had liberty to be my hearer more frequently and constantly than my noble Lords as I trust your Honour will observe there is a good harmony betwixt that which I taught in the Congregation and which I now publish to the world and that this little piece shall according to your usuall diligence in searching Scripture and in keeping fellowship with God in the practice of all commanded duties be improved by your Honour for your further edification and encouragment to walk worthy of the Lord unto all well-pleasing So when I consider how refreshfull it hath been often unto me to behold your sweet submission under the Lord's hand your truly
but looked upon as a delusion with howmuch-soever confidence it be vented for Paul regardeth not their perswasion upon this ground It is not of Him that calleth you saith he 4. This may evidence perswasion or confidence not to be of God or real but a meer delusion when that thing the truth or lawfulness whereof we seem to be perswaded of is contrary unto that which we are called unto of God by vertue either of our general or particular calling for the description here given of God from His calling of them importeth their opinion was contrary to that christian liberty to which they were called of God and therfore perswasion about it was not to be regarded This perswasion cometh not of Him that calleth you saith he Vers. 9. A little leaven leaveneth the whole lump HE obviateth a second objection for if they should have said There was no reason why Paul should make so much noise seing they had not imbraced the whole Jewish Religion but did only observe some Ceremonies thereof and neverthelesse remained constant in the Christian Faith yea and possibly that even this much was not common to them all but the deed of some few only He answereth by a similitude taken from Leaven That a little false doctrine to which leaven is compared Mat. 16. 12. may easily in progresse of time corrupt a mans judgment in every other point of Doctrine and that a small number of scandalous or seduced persons to whom leaven is compared 1 Cor. 5. 6. may very speedily infect the whole Church Doct. 1. When they who are overtaken with sin and error cannot any longer hold off conviction or defend their practice by strength of reason it is ordinary for them to mince and extenuate the sin of which they are convinced and to make but small matters of greatest offences for the similitude here used supposeth there was an apâ—nesse in them thus to extenuate their error A little leaven saith he 2. It is the duty of Christ's Ministers not only by force of reason to endeavour a sinners conviction that his way is sinfull or erroneous but also to forecast those shifts whereby the sinner being convinced of his sin or error may readily go about to extenuate it and having found them out to shew the vanity and lightnesse of them for the Apostle doth forecast that readily they would extenuate their sin from this that it was but a little one and maketh their extenuation to be without ground shewing that a little leaven leaveneth the whole lump 3. The Church of Christ and every particular member thereof ought carefully to resist and watch against the very first beginnings and occasions of sin but especially of error The Church by labouring authoritatively to convince the gain-sayers Tit. 1. 9 and by timeous and prudent application of Church-censures in case of incorrigible obstinacy Tit. 3. 10. and every particular Christian by labouring to be established and fixed in the Truth Col. 2. 7. lest he be carried about with every wind of doctrine Eph. 4. 14. and by avoiding all unnecessary commerce and fellowship with those who are carried away with a spirit of error 2 Joh. 10. for the least of errors and the smallest number of seduced persons are here compared to leaven a little quantity whereof doth secretly insinuate it self and insensibly convey its sournesse unto the whole masse or lump Vers. 10. I have confidence in you through the Lord that you will be none otherwise minded but he that troubleth you shall bear his judgment whosoever he be HE doth indirectly presse the former exhortation secondly by shewing his confidence grounded upon charity 1 Cor. 13. that through the Lords gracious working with them they should be reclaimed from their Error and made yet again to imbrace the same Truth which he did preach But withall lest from this his charity to them they should conclude the Error wherein they were was not very dangerous therfore he sheweth his just indignation against it by denouncing deserved wrath and judgment to be inflicted partly in this life partly in eternal death against their prime seducers without any exception save that of repentance which is to be understood in all threatnings Jer. 18. 7 8. Doct. 1. A loving Minister and zealous for the good of souls when he hath to do with those who are overtaken in a fault will of necessity be tossed with the tydes of contrary affections and as it were divided betwixt the exercise of hopes and fears love in Paul did stir up both those affections by making him fear the worst of those Galatians in the preceding verses and yet hope the best of them here I have confidence in you through the Lord saith he 2. The Minister of Jesus Christ is not to despair of their recovery who do oppose themselves but ought in charity to hope the best of all men so long as they are curable I have confidence in you through the Lord that ye will be none otherwise minded saith he which was not a confidence of Faith grounded upon a word of promise and therefore infallible but a confidence of charity and love to their good which made him hope that God would bring about their deliverance wherein though the event should have disappointed him yet he had not transgressed seing that in our judgment of persons where things are doubtsom we are commanded to hope the best so far as may be 1 Cor. 13. 7. Doct. 3. It is convenient also that a Minister sometimes make known unto the people that charitable confidence which he hath of their recovery The knowledge whereof may not only furnish the people themselves with some heart and courage to set upon their duty arising from their Ministers hopes and confidence but also commend their duty and make it lovely to them as being pressed upon them by one who hath evidenced his love and charity toward them by that his confidence Besides it is looked upon as a thing disgracefull to disappoint those who from love to and desire after our good do hope the best of us Thus Paul maketh them know his confident hope of their recovery I have confidence that you will be 〈◊〉 otherwise minded saith he 4. As the sinners first conversion from sin to holinesse is God's work Eph. 2. 5. So the recovery of a sinner from his backsliding and defection is no lesse a work of infinit Power Psal. 51. 10. and the only work of God for the Apostle speaking of his confidence of their recovery doth rely not upon their strength but on the Lord for bringing about the thing hoped for I have confidence in you through the Lord saith he 5. A Minister would so make known to people his charitable confidence of their recovery from sin and error as he may not thereby give them ground to conceive that he is not much displeased with their sin and so render them secure under it as making a sleeping pillow of those his hopes for the Apostle
from his twofold relation to Christ as being the God and Father of our Lord Jesus Christ for the particle and in this place is not copulative of things different but exegetick of one and the same thing as Psal. 18. 46. And first He is a God to Christ chiefly because of the Covenant of Redemption betwixt God and Christ as Mediator the mutual conditions of which Covenant are Is. 53. 10 11. Joh. 6. 39 40. And secondly He is the Father of Christ to wit not only as Christ is God by an eternal and unspeakable generation Psal. 2. 7. but also as Christ is Man God is His Father by vertue of the personal union of the two natures in Christ Luke 1. 32 The reason of which his thanksgiving to God he sheweth to be Gods bestowing of real blessings upon Believers and those not common or temporal only but special and spiritual blessings which tend to a spiritual and supernaturalend and those not sparingly but fully and with an open hand even all blessings and this in heavenly places that is from Heaven His glorious Throne or because those spiritual blessings shall not be consummated and fully perfected until Believers be in Heaven all which blessings he sheweth are bestowed upon Believers in Christ He as our Head Atturney and Advocate 1 Joh. 2. 1. having received those blessings in our name and for our behoof Eph. 2. 6. by whose merit also they are purchased Isa. 53. 5. In whom and by vertue of our union with Him and right to Him we have a right to such of those blessings as we have not yet actually received 1 Joh. 5. 12. and do come to the possession of these which we already enjoy Joh. 1. 16. Doct. 1. Though we cannot blesse the Lord as He blesseth us by bestowing real blessings and favours upon us which before we wanted Gen. 24. 35. there being such a fulnesse of blessednesse in God as nothing can be superadded Joh 22. 2. Yet it is our duty to blesse Him so as that being convinced of that blessednesse of those excellencies which are in Him and favours which are bestowed upon us by Him we do not only esteem highly of Him because of those Luke 1. 46. but also expresse this our high esteem and that not only in words whether by speaking to God Himself in the duty of prayer and praise Psal. 104. 1. or by speaking of Him and to His commendation unto others Psal. 34. 3 4 c. but also and mainly in our life and actions 1 Cor. 10. 31. for Paul doth here blesse the Lord Blessed be God saith he 2. It is a looking to God with respect had to Jesus Christ which inflameth the heart with such a mixture of love and admiration at His excellencies and worth that it must of necessity break forth in blessing of Him God considered without Christ being a consuming fire to whom there can be no confident approaching by sinfull creatures neither in the duties of prayer nor of praise but the vail of Christ's flesh doth break the beams of His terror so that we may stedfastly behold His attributes and excellencies rejoycing in them and blessing Him for them for Paul while he blesseth God doth look upon Him through this vail Blessed be God and the Father of our Lord Jesus Christ. 3. A holy soul truly sensible of his lost condition by nature and of God's mercy in his delivery from that wofull state cannot seriously think or speak of that subject but his heart must be inflamed with love to God yea and break forth in praises and thanksgiving to Him when occasion offereth for so doth Paul Blessed be God who hath blessed us with all spiritual blessings 4. Though we are bound to blesse the Lord even for temporal favours and things necessary for the life which now is Psal. 107. 8. yet a renewed heart is most taken up with and blesseth God most for spiritual blessings and such as concern our eternal welbeing those being not only most durable Job 6. 27. but also most discriminating betwixt the regenerate and unregenerate Eccles. 9. 1. 1 Joh. 3. 14. for Paul blesseth God for these blessings Who bath blessed us with all spiritual blessings 5. God is the author and worker of all spiritual blessings in a special manner in so far as He produceth them not by a general providence actuating and concurring with natural principles and powers for producing of such and such effects as He is the author even of common blessings health riches honour and such like Psal. 75. 6 7. but by his special grace whereby He createth in the heart by nature dead in sins and trespasses Eph. 2. 1. a power to do good Ezek 36. 26. and actuateth that power making it to work Phil. 2. 13. for the Apostle ascribeth the production of all spiritual blessings to God while speaking of God he saith Who hath blessed us with all spirituall blessings 6. Though God considered as Creator and merciful upholder of His own creatures doth bestow temporal blessings upon the world even upon those who never heard of Christ Psal. 17. 14. yet spiritual blessings such as the saving graces of faith hope and love come from God being considered not as Creator but in and with relation to Jesus Christ who behoved to purchase those blessings of new before fallen man could acquire either a right unto them or possession of them for saith Paul it is the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings and again He hath blessed as in Christ. 7. Spiritual blessings to wit those of them which are absolutely necessary to salvation and eternal blessednesse are linked together and cannot be separated where God bestoweth one of those He bestoweth all there being a necessary concatenation among them all Rom. 8. 29 30. so that they either co-exist or at least in God's due time do follow one upon another Philip 1. 6. for saith Paul He hath blessed us with all spiritual blessings 8. Though there be some spiritual blessings such as perfection in holinesse and the full enjoying of God in glory the possession whereof is not attained unto by Believers so long as they are here on earth 1 Cor. 13. 12. yet because of the Believer's undoubted right unto those blessings 1 Cor. 3. 21 22. and God's unchangeable purpose to bestow them Psal. 84. 11. and because of the first fruits and earnest of those blessings already bestowed upon the Believer See ver 14. and of Christ's having taken possession of those in the Believer's name chap. 2. 6. he may be as much assured of his full enjoying of them as if he had them already in hand for saith Paul He hath blessed us with all spiritual blessings as if all none being excepted were already enjoyed 9. Spirituall blessings are of an heavenly rise and nature there being no second cause upon earth or among things created which doth concur with God in bringing them to passe
as in the production of other natural effects for as the word is well rendred in beavenly places and better than in heavenly things so it seemeth the bestowing of those spiritual blessings is ascribed to God in heavenly places mainly because their original is only from Heaven and not from earth With all spiritual blessings in heavenly places Vers. 4. According as He hath chosen us in Him before the foundation of the world that we should be holy and without blame before Him in love THe Apostle in the second place treateth of those spiritual blessings more particularly and so doth branch forth at large that reason of his thanksgiving to God presently mentioned and this in pursuance of the former scope which is to shew that salvation with all its causes do flow only from God's free grace in Christ that so the Ephesians might be firmly rooted and confirmed in the faith of this Truth And first he speaketh of those blessings as they were prepared and appointed for Believers in God's eternal decree of Election and Predestination to ver 7. In this verse he sheweth first That these spiritual blessings are bestowed upon Believers in time not by chance or rashly not from any worth in the receiver but according as God had fore-ordained in His decree of Election whereby before the foundation of the world that is from all eternity See Joh. 17. 24 He did choose some of mankind to eternal life Mat. 25. 34. passing by others and did choose them in Christ not as if Christ's death had moved God to love and elect for His electing love did move Him to give Christ for sinners Job 3. 16. Neither did He choose them in Christ as if they had been considered by God as already in Christ by faith and that because of their faith thus foreseen they had been elected by Him for so faith should not be a fruit flowing from election but a condition pre-required in the person to be elected which doth contradict this same very Scripture affirming that all spiritual blessings whereof faith is one do flow from and are bestowed according to the decree of Election He did therefore choose them in Christ as in Him whom He did in one and the self-same decree choose to be the Head of the Elect and chief foundation-stone of all that precious building His own House and Church 1 Pet. 2. 6. and by whom that glory and all things tending to that glory unto which He did choose them were to be purchased that so without doing injury to provoked justice they might be applied unto and actually bestowed upon the Elect for so is this purpose more clearly expressed 1 Thess. 5. 9. Secondly he illustrateth this decree of Election from the nearest end which God did design to be brought about by it even the sanctification of the persons elected whereby they should be rendred blameless before men and sincere and upright before God and that in love to wit in the duties of love to their neighbour flowing from love to God Mat. 22. 37 39 by which love as a touchstone the soundnesse of their sanctification should be tried Doct. 1. As God from all eternity hath chosen some of mankind and firmly decreed to bestow upon them eternal life Luke 12. 32. so there are others whom He decreed not to save but to condemn In which latter decree and much more in the former God hath done nothing unjustly seing as soveraign Lord over all the creatures He hath absolute dominion to dispose of them as He pleaseth Rom. 9. 19 20 21. and though sin in the reprobate was not the cause of God's decree of reprobation Rom. 9. 11 12 13. yet it is the cause of the reprobates condemnation so that his condemnation is just for saith he He hath chosen us which implyeth some were not chosen seing where all is taken there is no choice 2. Though no man except he who hath sinned that unpardonable sin Mat. 12. -32. can certainly know he is a reprobate there being no marks except that alone set down in Scripture by which reprobation can be certainly known Yet the Elect may attain to the assured knowledge of their own election seing God hath set down in Scripture the marks and evidences of election Joh. 6. 37. and hath promised to give His Spirit unto His own whereby they may infallibly discern these marks at least at sometimes in themselves 1 Cor. 2 12. for although the Apostle doth pronounce those Ephesians to be elected according to the judgement of charity only which believeth the best of others where nothing appears to the countrary 1 Cor. 13. 7. yet he behoved to have some undoubted perswasion of his own election before he could warrantably conclude himself to be elected seing not charity but certain knowledge is the principle from which a man ought to judge of himself 2 Cor. 13. 5. As He hath chosen us in Him saith he 3. Though the doctrine of Election and Reprobation be such as the unlearned and unstable are apt to wrest and stumble at to their own destruction 2 Pet. 3. 16. yet it is not wholly to be suppressed and locked up in silence from the Lord's People but would be soberly and prudently sometimes propounded unto them and that because of the many and great advantages which may be reaped not only by the doctrine of election such as the assurance of salvation Rom. 8. 29 30. strong incitements unto holinesse 2 Pet. 1. 10. and courage under crosses of all sorts Rom. 8. 38 39. but also by the doctrine of reprobation as contributing much to promove the salvation of the Elect by making them hate sin more Psal. 119. 119 120. and prize the kindnesse and good will of God more which made choice of them passing by others as good as they Rom. 9. 22 23. for the Apostle propoundeth this doctrine to the whole Church and insisteth upon it According as He hath chosen us in Him c. 4. As electing love in God is of an old standing even from all eternity and therefore most free there being nothing in the Elect before they had a being which might draw His love towards them So the Lord can and usually doth keep His purposes and thoughts for good to a people or person for a long time hid before He do discover them and make them known for He had set His love upon these believing Ephesians from all eternity which yet lay hid from the beginning of the world and did not kyth untill their effectual calling He hath chosen us before the foundation of the world 5. The Lord bestoweth spiritual blessings in time according to what He hath inacted in that His eternal decree of election before time So that every elect soul shall most undoubtedly enjoy those blessings And all of them even Faith it self not being excepted do flow from Election and are bestowed upon the Elect because they are elected unto them for saith he God hath blessed us with all spiritual
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
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
knowledge even to those converted Ephesians who had somewhat of it already That ye may be able to comprehend what is the breadth c. 2. Our embracing by faith the love of God in Christ and those good things prepared by it as they are revealed and offered in the Gospel is a necessary mean for attaining to fuller insight in the admirable nature of this love yea and to the sense and feeling of it and experimentall knowledge flowing thence for he premits their being rooted in the faith of this love ver -17. as a mean for attaining the more full understanding and especially the experimentall knowledge of it That ye being rooted may be able to comprehend 3. This love of God in Jesus Christ to lost sinners is so large Isa. 55. 8 9. so free Hos. 14. 4. and in all respects so wonderfull Psal. 31. 19. So narrow are hearts to take it up and so strange are the wayes of conveying the effects and fruits of this love through a wildernesse of triall and humiliation going before Deut. 8. 14 15 16. that though it be revealed in the Gospel Joh. 3. 16. yet no man can attain to know it so as certainly to believe the reality of it except it be given unto him graciously of God and therefore prayer to God would be joyned with the use of other means for attaining to it for Paul doth pray to God that they may be able to comprehend or certainly to understand and know what is the breadth 4. We are not to content our selves with a superficiall view of God's free love in Christ but ought to take most accurate inspection of it in all its dimensions and in all those several respects and wayes wherein it is manifested endeavouring at least to know it so far as that which is infinite may be known by finit creatures and to know it in its outmost capacity as reaching beyond all created understanding upward downward to the right-hand and to the left that so we may be the more constrained to our duty by it more ravished with the thoughts of it and may draw more solid comfort from it All which profitable effects are obstructed by our narrow thoughts and shallow apprehensions of Gods love in Christ for he prayeth they may be able to comprehend it in all its dimensions of breadth and length depth and height 5. As every real Saint and all who are inherently holy have their allotted measure from God of the saving knowledge of Gods love in Christ and shall attain to the full knowledge thereof afterwards So whatever priviledge the Lord is pleased to bestow upon the Saints in common we ought to aspire unto it and confidently expect to receive it from the Lord for as he maketh this comprehension and knowledge here spoken of a common priviledge of all Saints So he doth thereby animate and incite the Ephesians to seek and expect it from God in answer to his prayers That ye may be able to comprehend with all Saints 6. As the love of Christ is the common treasure and allowance of all Saints whatever be their different lot in other things So they who would clear an interest in this love must study sanctity and holinesse as that without which no man can convincingly prove his interest in it Joh. 14. 21 23. for he maketh the comprehending of Christs love a priviledge of those only who are Saints and holy Ye may be able to comprehend with all Saints From Vers. 19 Learn 1. The love of God in Christ and of Christ to lost sinners is so rich and unsearchable Eph. 2. 7. so vast boundlesse yea and infinit See ver 18. So matchlesse and without any parallel to equal it whereby we might come to the exact knowledge of it Rom. 5. 7 8. that not only the naturall man cannot understand it at all 1 Cor. 2. 14. but even those who are truly renewed do not take it up fully as it is in it self and so as they can expresse those infinit and unsearchable riches which are in it they do but know in part 1 Cor. 13. 9. for the Apostle saith this love of Christ passeth knowledge 2. Though this love of Christ passeth knowledge in the sense presently mentioned yet every true Believer should endeavour to attain yea and doth attain to the knowledge of it in some measure and so far as is necessary for their salvation and comfort for though this love is unsearchable yea and infinit yet created understanding may so far comprehend it as to know it to be infinit and that there is not so much known but more doth yet remain to be known of it They may know it so as to stand and wonder at it as not being able perfectly to comprehend it and they may know it thus partly from what the Spirit of God in Scripture condescending to our capacity so far as is possible doth speak of it and partly from those effects of this unsearchable love which they do find to be wrought in themselves by it for the Apostle prayeth they may know this love of Christ which passeth knowledge hereby implying that the knowledge thereof may be attained in some measure and that it is our duty to seek after it 3. The infinit and unsearchable nature of this love of God in Christ to sinners should be so far from discouraging Believers to search after the knowledge of it that by the contrary we ought to be so much the more encouraged in that search and this for the reasons given ver 8. doct 12. for he addeth this of its passing knowledge as it seemeth of purpose to provoke them so much the more to seek after the knowledge of it And to know the love of Christ which passeth knowledge Vers. 19. that ye might be filled with all the fulnesse of God HEre is the fourth and last petition of the Apostles prayer wherein he prayeth for the full perfection and accomplishment of all those other things which he sought for them in the three former even that they might be more and more filled with all the graces of God's Spirit untill they should come to the compleat fulnesse of grace in glory when God shall be all in all 1 Cor. 15. -28. for the original doth read that ye may be filled unto all the fulnesse of God even while grace begun here be fully compleated in glory hereafter which perfection of grace to be attained in the life to come is called the fulnesse of God not as if the essence of the Deity were either in whole or in part to be communicated unto the glorified Saints which is incommunicable unto any creature but because it floweth immediately from that His infinit and incommunicable fulnesse as streams from the fountain 1 Corinth 15. -28. and doth consist in the full enjoying of Him 1 Joh. 3. -2. Doct. 1. There is a fulnesse and compleatnesse in grace attainable even by Believers here to wit such as is sufficient for their present state
done to our selves and that in the manner mentioned in the preceeding doctrine yet we have not power to dispense with the injury done to the Justice of God nor to the publick Laws of the Land yea in some cases the Law of God alloweth that we pursue the party before the Judge and notwithstanding of our forgiving him to seek that the Law may strike against him Deut. 21. 18 c. Even as God for Christs sake hath forgiven you CHAP. V. THe Apostle in the first part of this Chapter having first confirmed the precept given in the last words of chap. 4. by pressing upon them to imitate God in forgiving one another from the fountain of love ver 1 2. doth yet exhort them unto such duties as belong unto all Christians in generall And first he forbiddeth six vices all of them almost contrary unto chastity because first they are uncomely for Saints ver 3. Secondly inconvenient ver 4. Thirdly they exclude from Gods Kingdom ver 5. And fourthly they bring down Gods wrath ver 6. Secondly he dehorteth from partaking with wicked men in their sins ver 7. because of that blessed change wrought in them from darknesse to light ver 8. The force of which consequence is proved from the fruits of light ver 9. and having pointed at the rule of right walking ver 10. and explained the precept set down ver 7. by discharging all accession to the sins of the wicked and enjoyning them to reprove them ver 11. he enforceth yet further the duty so explained first from the abominable filthinesse of those sins ver 12. Secondly from the good following upon reproof even the conviction of the sinner ver 13. And thirdly from Gods own example who reproveth the world of sin and thereby conveyeth light unto them ver 14. Thirdly he exhorteth to circumspect walking ver 15. which consisteth mainly in redeeming the time ver 16. and in order hereto that they would acquaint themselves with Gods revealed will ver 17. Fourthly he exhorteth them to eschew drunkennesse And fifthly to be filled with the Spirit ver 18. and to vent that fulnesse of the Spirit first in melodious singing of praises unto God ver 19. Secondly in giving of thanks for all things ver 20. In the second part of the Chapter The Apostle having premitted a generall exhortation unto all to submit themselves one to another ver 21. doth presse those duties which belong to Christians as they are members of Families And first the duties of wives under the name of submission set forth by the manner of it as unto the Lord ver 22. Secondly by the ground or reason of it the husbands headship illustrated from Christs ver 23. Thirdly by the pattern of it the Churches subjection to Christ. And fourthly by the extent of it to all things ver 24. Next he presseth the duty of husbands under the name of love 1. from Christ's love to His Church giving Himself for her ver 25. and that for two ends to wit the sanctification ver 26. and glorification thereof ver 27. Secondly from the near union betwixt husband and wife they being one flesh and therefore he ought to love her ver 28. Because 1. all men care for their own flesh 2. Christ careth for His Church ver 29. because of the strict union betwixt Him and the Church ver 30. And thirdly the ancient law of Marriage doth expresly enjoyn so much ver 31. And because he hath spoken of the union betwixt Christ and the Church he declareth it to be a great and unsearchable mysterie ver 32. and so concludeth the purpose by summing the duties of husbands and wives in two words love and reverence Vers. 1. BE ye therefore followers of God as dear children THe Apostle being to insist further in exhorting to such particular vertues as do belong to all Christians in general of whatsoever rank or station doth first illustrate the sixth and last precept given chap. 4. whereby he enjoyned the exercise of mutual kindnesse and mercy in forgiving one another because of Gods example in forgiving them for Christs sake Which precept he doth illustrate first by reinforcing the duty together with the motive to it from Gods example while 1. he commandeth them to be followers of God to wit in the exercise of kindnesse mercy and forgivenesse for according to the present scope the imitation of God here enjoyned seemeth to be astricted unto those particulars as Matth. 5. 44 45. and Luk. 6. 35 c. though otherwise it may be extended and elsewhere is extended unto all those divine vertues whereof some representation and shadow at least ought to be in us 1 Pet. 1. 16. And secondly he giveth a reason why they should imitate God thus even because they were His children by Adoption and not only children but dear children and dearly beloved by God their Father All of them did at least professe themselves to be such Mal. 1. 6 and the better part of them really were such Joh. 1. 12. and therefore they were to imitate Him in the exercise of those vertues as they would evidence themselves to be of His children Doct. 1. One and the self same action of God and chiefly His works of mercy towards Believers are more than one way advantagious unto them in so far as thereby not only they are freed from sin and misery but also have an argument and motive furnished both unto them on whom He sheweth mercy whereby they may be incited to their duty of shewing mercy unto others and to others also to shew mercy unto them for he sheweth that God in forgiving them had cast a copy to be followed by them in their forgiving one another while he saith Be ye therefore followers of God 2. Though we neither ought nor can imitate God in His works of creation and providence Isa. 14. 13. 14. neither may we presume to imitate Him in any thing further than His revealed will prescribeth as our duty Isa. 8. 20. yet what ever attributes or actions of His have in them any proportion or resemblance with any vertue or duty prescribed unto us we ought to look upon such as our copy and pattern to be followed by us for he saith Be ye followers of God with relation to His forgiving them for Christs sake 3. It is not sufficient to do the same things to others which God hath done to us except we endeavour to imitate and follow Him in the way and manner wherein He doth them So as that we do them not from any base or inferiour motive or for any wrong end but from a desire to be conform unto Him and unto what is required of us in the Word by Him for this following and imitating of God here enjoyned implyeth a purpose and endeavour to conform our selves to Him Be ye therefore followers of God 4. Gods example in such things as are imitable by us is the only un-erring pattern to be absolutely followed and
enjoyned ver 2. but the latter is here forbidden But fornication and all uncleannesse or covetousnesse c. 2. The generall prevalency of any sin ought neither to make people give more way to it nor Ministers speak lesse against it but rather because the more common any sin is God getteth the more dishonour by it therefore the zeal of publick Ministers and private Christians ought to be so much the more intended against it for because fornication was so common among the Gentiles that it was hereby looked upon as no sin therefore doth Paul almost in all his Epistles to the Churches of the Gentiles fall upon it as he doth also here But fornication and all uncleannesse c. 3. So violent is the lust of filthinesse that if it be not all the more carefully guarded against there is no state of life wherein it will not break forth even although the ordinary mean of marriage appointed by God to prevent it 1 Cor. 7. 2. be used for he will have them to guard not only against fornication which is the sin of filthinesse between parties unmarried but also against all uncleannesse that is all other sorts of filthy lusts whereof filthinesse between married parties is one 4. There is a great affinity and sibnesse between the lusts of filthinesse and covetousnesse in so far as the former given way to doth necessitate the lascivious wretch to thirst after and by indirect means to purchase worldly goods that so he may have wherewith to uphold as his other lusts Iam. 4. 3. so in a speciall manner this lust of uncleannesse for therefore doth he forbid those two lusts joyntly But fornication and all uncleannesse or covetousnesse 5. It is not sufficient for Saints to abstain from the outward practice of grosse evils except their outward abstinence do flow from inward detestation of them otherwise outward abstinence may well make a good Civilian but not a sincere Christian for Paul will have them abstaining from the formentioned evils so as not to name them with delight and without detestation Let it not be once named among you 6. Not only the outward act of filthinesse but also lascivious filthy discourse is to be refrained from as that which is an evidence of inward love to that sin Matth. 12. 34. and maketh way for the outward committing of it not only by our selves while the inward flame of lust is blown up by the bellows of filthy speeches Iam. 3. 6. but also by others who are easily infected by the pestilentious breath of evil communications 1 Cor. 15. 33. for he will not have those evils so much as spoken of among them with delight and without detestation Let it not be once named among you 7. The only life beseeming Saints is to keep themselves pure in heart in tongue in hand from the pollutions of fleshly lusts and the immoderate love of worldly goods and in so far as those are given way to by professed Saints they walk unworthy of their high and heavenly calling do stain their profession and declare themselves unworthy of the name of Saints for he sheweth that not practising those evils and inward detestation of them made evident by their not speaking of them was such a carriage as becometh Saints Vers. 4. Neither filthinesse nor foolish talking nor jesting which are not convenient but rather giving of thanks IN this verse he forbiddeth other three vices which belong mainly to the tongue 1. Filthinesse whereby is meaned in general whatsoever is contrary to decency and Christian gravity or modesty whether in deeds words or outward gesture and adorning of the body for so the word is used 1 Cor. 11. 6. But here because this sin and the rest are opposed to giving of thanks it seemeth to be restricted to filthy speaking or speaking of those things which belong to the lust of uncleannesse 2. Foolish talking which as being contradistinct to the vice which goeth before and to that which followeth after doth comprehend all impertinent superfluous rash and roving discourse which doth rather bewray the speakers folly and indiscretion than any way edifie the hearers though it be neither filthy speaking nor satyrick jesting 3. Jesting the word in the originall is somtimes taken in a good sense and so it signifieth a dexterity in allaying when it is necessary so to do the too much severity of countenance and discourse with a quick and honest sport for begetting honest recreation and moderate laughter that thereby the mind may be the more fitted to go about serious things in a serious manner Eccles. 3. 4. Such honest and sometimes piercing Ironies we find used by holy men in Scripture 1 King 18. 27. Phil. 3. -2. But here it is taken in an evil sense for scurrility when men do make it their exercise to shew the sharpnesse of their wit in jesting and to beget not moderate recreation of spirit in order to their fitting for a more serious purpose but immoderate laughter and carnall mirth in the hearers and especially when in order to this end they spare not offensive jests by tart reflections upon the way gesture yea and personall imperfections of others nor yet profane and impious jests by wresting Scripture to expresse the conceptions of their light and wanton wits now the Apostle forbiddeth all those three because they are not convenient or beseeming to Saints so that this reason is coincident with the former ver 3. And in opposition to all those he recommendeth unto them for their mutuall cheering and edifying one another by discourse when they should meet rather to recount what favours they had received from God and to blesse Him for them Doct. 1. As there are many wayes by which a man may transgresse with his tongue so we ought to guard against all transgressions of that kind not only those which naturall reason would blush to patronize but others also which are pleaded-for by many and defended as laudable strains of a quick wit for he forbiddeth not only filthinesse but also foolish talking and jesting 2. Satan and corrupt nature do take advantage of mens naturall temper and inclination even of that which in it self is not sinfull thereby to stir them to sinfull courses to get their inclination satisfied for from this sociable temper and inclination in men to entertain one another by discourse he taketh advantage to put them upon those sins of filthy speaking foolish talking and jesting 3. It is a task of no small difficulty to keep within the bounds of lawfull and allowed mirth and recreation especially in recreating our spirits by pleasant and delightfull discourse so that we exceed not either in matter or manner considering that what is inoffensive at one time and place and to some persons may be irritating and offensive at and to others for therefore it seemeth the Apostle designeth this vice in speech by that name which as I shew agreeth also to that which is lawfull and allowed implying that in this particular
subject to her own husband so that what ever wives be otherwise for parts for birth for beauty for thrift for breeding if this be inlaking they want their chief ornament are dishonourable to God and a disgrace to their husbands for Paul doth hold it forth as their great lesson and the sum of all their duty Wives submit your selves unto your own husbands 4. There is no wife what ever be her birth parts or any other priviledge who is exempted from this ty of subjection to her own husband The law of nature God's ordinance and her own voluntary covenant do bind her to it for he speaketh indefinitely to all wives submit your selves 5. There is not any husband to whom this honour of submission from his own wife is not due no personall infirmity frowardnesse of nature no nor errour in the point of Religion doth deprive him of it 1 Cor. 7. 13. for he speaketh indefinitely also of husbands Wives submit your selves unto your own husbands 6. A wife can never discharge her duty in any measure of conscientious tendernesse towards her husband except she have an high esteem of the Lord Christ and be in the first place subject unto Him that so from love to Him she may subject her self to her husband not going without those bounds of submission which are consistent with her love to Christ for while he biddeth submit themselves unto their husbands as unto Christ he supposeth they had submitted to Christ already and speaketh to them as such Vers. 23. For the husband is the head of the wife even as Christ is the head of the Church and he is the saviour of the body THe Apostle doth next enforce this duty of submissive obedience upon wives from the ordinance of God who hath made the husband to be an head to his wife which similitude of an head taken from a naturall or politick body implyeth first the husbands eminency by reason of his sex the woman being the weaker vessel 1 Pet. 3. 7 and made for the man to wit an helper to him Gen. 2. 18. and the man not for the wife 1 Cor. 11. 9. as the head is more eminent than the body 2. It implyeth the husbands power and authority of government over his wife as the head hath power over the body to rule and direct it in which respect the man is called the image of God in a sense peculiar to himself which agreeth not to the woman 1 Cor. 11. 7. And it implyeth thirdly that ordinarily men are at least should be endued with a greater measure of knowledge prudence and other parts which they are to employ for the behoof of their wives 1 Cor. 14 35. even as the head is the seat of wisdom knowledge nerves and senses sending down influence for sense and motion to all the members upon all which grounds women ought in reason to be subject to their husbands Which argument he doth illustrate and enforce from the similitude of Christs headship over the Church whereof see chap. 1. ver 22 so that wives ought to submit themselves because God will have some resemblance of Christs authority over the Church held forth in the husbands authority over the wife I say some resemblance only for the comparative particle as holdeth forth not an equality but a similitude and likenesse and in some things only betwixt Christs headship over the Church and the husbands over the wife even in those things which I presently shew are implyed in the husbands headship which are some shaddows only of that eminency power and fulnesse of grace and perfections which are in our head Christ. But besides those the Apostle doth here expresse one thing wherein this resemblance doth also hold to wit that Christ as head is the Saviour of the body thereby implying that as Christs dominion over the Church His body doth tend to and is exercised in procuring and bringing about the Churches good and salvation So the husbands authority and eminency are given him for the like end even to procure the good and safety of his wife in defending her from injuries 1 Sam. 30. 18. providing for her 1 Tim. 5. 8. directing her in things necessary c. 1 Cor. 14. 35. and therefore the wife upon this consideration also ought to subject her self seing the husbands power and authority over her are given for her good Besides those doctrines which the Text thus explained doth expresly hold forth we may gather these consequences from it 1. It is not sufficient that wives do subject themselves to their husbands from respect to their own peace ease credit or to any thing of that sort but their subjection ought to flow from the conscience of and respect to that state and dignity wherein God hath placed their husbands above them so that their personall infirmities do not prevail so much to make them despise them as the dignity of their state to beget respect reverence and obedience towards them for Paul enforceth such a subjection as floweth from this ground while he saith for the husband is the head of the wife 2. There is no society though never so strictly tied together with strongest bonds which can comfortably subsist and keep together for any space of time except there be different degrees of superiours and inferiours some to govern and others to obey in the Lord among them for the wise Lord did see it necessary so to ordain even in conjugall society of husband and wife who are so strictly tied that both are but one flesh See ver 31. and yet the husband is made the head of the wife 3. Christians ought to be of such an heavenly frame of spirit as to take occasion from things civil or naturall which do occur in their ordinary employments to ascend to heavenly contemplations of things spirituall which have some resemblance to these other things which are among their hands for the Apostle teacheth so much while he leadeth husband wife from the consideration of the union order and duties of married parties to contemplate that sweet union and order which is betwixt Christ and His Church both here and in the following verses Even as Christ is the head of the Church saith he 4. Husbands and consequently other Superiours have a speciall piece of the image of Christ put upon them in respect of their power and authority over their inferiours given them of God whereby both inferiours may be afraid to vilifie and contemn their authority lest they be therein found defacers of the image of God and they themselves also may be taught to resemble Christ whose image they bear in employing their state and dignity so as they walk answerably to it if they would have that submission and respect from inferiours which is due unto it for Paul maketh that eminency and authority which husbands have over their wives a shaddow and resemblance of Christs power over His Church even as Christ is the head of the Church 5. As the members
10. 16. but also to confirm the grant of them to us if we believe Rom. 4. 11 yea and to exhibit a greater measure of those saving graces unto us upon our right using of them 1 Cor. 11. 24. therefore is it that the thing signified is ascribed unto the sign and seal Now the Apostle doth mention Baptism only and not the Lords Supper either because there is the same reason for both and therefore it was sufficient to expresse the one or because Baptism is the first and leading Sacrament and sealeth up our regeneration and new birth in a peculiar manner Tit. 3. 5. and therefore it is most appositly mentioned here where he speaketh of God's work in bringing sinners out of nature unto the state of grace The second mean and instrument which God maketh use of is the Word to wit the Covenant of Grace revealed in the Gospel and preached by sent Ministers Rom. 10. 15. which the Lord doth blesse for conveying grace to gracelesse sinners and so for sanctifying and cleansing them not by any vertue in the sound syllabs or sentences of this Word but by the effectuall working of His own Spirit Acts 16. 14. whereby He doth accompany His Word when and where He pleaseth Joh. 3. 8. Doct. 1. The love which an husband carrieth unto his wife ought to make it self evident not only in these things which tend to her welbeing in things temporall but also and chiefly in his sincere endeavours to bring about her spiritual and eternall good by labouring to instruct her in the saving knowledge of God in Christ 1 Pet. 3. 7. lovingly to admonish her for her faults Job 2. 10. and to pray with her and for her 1 Pet. 3. -7. for the example of Christs love to His Church which he is to imitate doth teach so much seing He from love gave Himself for the Church that He might sanctifie and cleanse her 2. As Gods Image was lost and forfeited by Adam's fall unto all his posterity so there was not any possible way for our recovering of it except a price and no lesse price than the bloud of Christ had been first payed to provoked justice for it for Christ behoved to give Himself and thereby purchase sanctification for us that so He might sanctifie and cleanse the Church 3. Our dying Lord had an actuall intention in due time to sanctifie and accordingly doth regenerate justifie and sanctifie yea and bring unto glory all those for whom he died and gave Himself a sacrifice and offering unto God for His intentions cannot be frustrated but He must see the travell of His soul Isa. 53. 11. Now that He intended to sanctifie all such is clear For He gave Himself for it that He might sanctifie and cleanse it 4. As all those for whom Christ our Lord did from love give Himself and whom by His death He intended to sanctifie were in themselves polluted and unclean lying in their bloud defiled both with the guilt of sin already committed and with the filthy vilenesse of sin yet indwelling Eph. 2. 1 -3. So such was the fervency of love in Christ to lost sinners and such was the vertue of His merit that no uncleannesse of this kind did make Him loath them or despare of getting them made clean For that He gave Himself for the Church to cleanse it supponeth that they were unclean and yet He loveth them and from love setteth about to cleanse them 5. The stain and blot of sin both in its filth and guilt hath so much sunk down in and polluted the whole man in soul and body that no liquor under heaven can wash it out or cleanse the soul from it but only the washing cleansing vertue of Christs most precious bloud For He gave Himself for the Church that He might cleanse it 6. This precious liquor of Christs bloud did not cleanse and sanctifie all those for whom He gave Himself so soon as it was shed upon the crosse no there neither was nor can be any cleansing of any by the bloud of Christ untill it be effectually applied unto the filthy soul for he mentioneth the Word and Sacraments as the means whereby Christ applieth the vertue of His death and ascribeth therefore this effect of cleansing unto them He gave Himself that He might cleanse it by the washing of water by the word 7. As this work and duty of applying the cleansing vertue of Christs death by a lively faith Act. 15. 9. is of all the other most difficult So the goodnesse of God hath provided many means by the help whereof we may be carried on towards it the chief whereof are the Word preached and the Sacraments administrated the former containing the charter or grant of Christ and of all His benefits from God unto every one who will receive Him Job 3. 16. The latter being the great seal of heaven annexed to this grant Rom. 4. 11. that thereby we may be more and more confirmed in the faith of it for His providing these means doth point at both the difficultie of applying Christ and his care to have us brought up to it That He might cleanse it by the washing of water and by the word 8. The Spirit of God prescribeth means unto Himself by which He bringeth about the work of grace in gracelesse sinners not to ty Himself absolutely and in all cases to such means but that we may be tyed to depend on Him in the use of them His ordinary way being to convey grace by these for though He may sanctifie some from the womb before they hear the Word or receive any Sacrament Jer. 1. 5. yet He holdeth these forth as the ordinary means by which He cleanseth even the washing of water by the word Vers. 27. That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish HEre is the second end of Christs giving Himself for His Church as also of His sanctifying it which end is not attained untill the life to come for besides that he hath spoken of the Churches state of grace ver 26 the words here used are so comprehensive and large that they cannot be well understood to have their full accomplishment untill Believers be brought by Christ unto that full perfection in grace which shall be attained in glory Which state of perfection is here set forth by that most perfect union and conjunction which the Church shall have with Christ being presented to Him as the Bride to the Bridegroom for the through accomplishing of the marriage by vertue of which most perfect union the Church shall be glorious that is perfectly holy and happy as he after explaineth shewing all evil whether of sin or misery shall be removed even the least spot of sin or wrinkle through old age or misery not excepted and that all contrary good shall be bestowed both perfect holinesse and happinesse in such a measure that
approven by their masters not with eye-service as men-pleasers 4. To propose unto our selves the pleasing of men and gaining of approbation good liking and applause from them as our great design to be gained upon any tearmes is inconsistent with the work of grace in the heart and with that subjection which we owe to the Lord Christ a man cannot serve two masters Matth. 6. 24. for he opposeth men-pleasers to the servants of Christ not as men-pleasers but as the servants of Christ saith he 5. The meanest and basest of services which men go about in their lawfull callings being done with the right qualifications from right motives for a right end and in the right manner is service done to Christ and will be accepted of by Him as such because He doth command it and it is done if done a right in obedience to His command for he will have the meanest servants to go about their service as servants to Christ and doing the will of God 6. Then may we reckon the going about of our ordinary imploiments to be service done to Christ when we look upon what we do as commanded by God do it in obedience to His command and are heartily sincere in what we do as aiming singly without hypocrisie and dissimulation at the honour of God and the good of these whose good we pretend to and ought to aim at for he explaineth how servants may reckon themselves as servants to Christ even by their doing the will of God from their heart 7. Our eyeing of God and taking Him for our partie to whom we must give an accompt even in those things which we do unto men is a singular help to make us single and straight in all our affairs and to banish all double dealing deceit hunting after applause and all such-like vices which our heart presumeth to make bold with when we look to no higher partie than poor fecklesse man for that they may be single in heart and eschew eye-service and man-pleasing he directeth them to take God for their partie but as servants to Christ doing the will of God from the heart 8. Then is the will of God acceptably done when not only the outward man as tongue hand and other members of the body do act every one their part but the heart and in-most affections are brought up to the work otherwise our performances are but a lame sacrifice as being destitute of that which God doth mainly call-for Prov. 23. 26. for he saith doing the will of God from the heart Vers. 7. With good will doing service as to the Lord and not to men HEre is a third thing required to the service and obedience of servants in singlnesse of heart even that it be with goodwill and love to their masters person and to the thriving of his affairs which is opposit to the doing of their service grudgingly unpleasantly or from fear of punishment and an eye to their own advantage only and that they may be encouraged to do service from this principle even to their unworthie masters he directeth them to fasten their eye upon the Lord who had subjected them unto such masters and to know that in yeelding that obedience unto them which was commanded by God they did service to Him rather than to them and might therefore do it with better will for the negative particle doth not deny simply but comparativly So that as to the Lord and not to men is to the Lord more than to men Mark 9. 37. Doct. 1. Fear and love of one and the same person may well consist and both be a conjunct principle having influence upon one and the same duty yea then only is that duty which floweth from fear acceptable unto God when the partie to whom the dutie is done whether it be God or men is not only feared but also loved for the obedience of servants must not only flow from fear and trembling ver 5. but also from love and good-will with good-will doing service 2. That a man do service to God whether in the duties af immediate worship or of his ordinary calling it is of necessity required that he do it cheerfully not as of necessity and constraint but with a delight and pleasure in it as in that which God doth call-for at his hands the Lord doth love a cheerfull giver 2 Cor. 9. -7. for that servants may go about their service to their masters as servants to Christ and thereby do the will of God it is required that with good-will they do their service 3. The most base and meanest of imployments which God doth call us to discharge ought to be undertaken and discharged by us with cheerfulnesse and good will it being no small credit for prodigal rebels to be entrusted in the meanest piece of service to Him yea and the more mean and fecklesse the service be which we discharge it ought to be gone about with more of cheerfulnesse that what is inlacking in the worth of the work may be made up by the hearty affection and good-will of the worker for he will have even servants going about their basest imployments with good-will because they did thereby service to God and He did call them to it with good-will doing service as to the Lord. 4. So ingrate is man for the most part and so slow to reward those from whom he receiveth favour and advantage yea so prone to requite them evill for good Judg. 9. 17 18. that a man can never heartily and with such good-will as he ought do service to the most of men except he look to God in and above men and know that they are thereby doing service to Him whom to serve in the meanest imployment is a sufficient reward for it self 1 Chron. 29. 14. besides that He will have none to serve Him for nothing as the following verse doth teach for the Apostle implyeth they can never serve their masters with good-will except they look to God more than to man therefore he saith with good-will doing service as to the Lord and not to men Vers. 8. Knowing that whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free THe Apostle having thus held forth the necessary requisits of that obedience enjoyned unto servants he doth thirdly perswade them to it in this verse by an argument taken from the great advantage they should reap thereby while he sheweth that though their reward from their earthly masters was little or none yet so mercifull is God that of His own free grace Rom. 11. 35. and not for any merit in mans service which is none Luke 17. 10. He doth largely recompense sometimes here Mark 20. 30. and alwayes hereafter Col. 3. 24. all those who make conscience of doing good or of going about their calling as service to Him and that in this free retribution of a reward He taketh notice of the poor bond-servant who serveth God in his calling as well as
of free-men and masters And that this argument may have the more force with them he appealeth to their own conscience and knowledge for the truth of it if it was not so as he had affirmed Doct. 1. Then and then only may a man reckon himself to do good or a good work acceptable to God when the thing he doth is warranted by Gods will revealed in His Word when he doth it in singlenesse of heart from an inward principle of love and good-will within in the heart and in obedience to Gods command or as service unto Him for the obedience required from servants was to be so qualified ver 5 6 7. and he doth here call it a doing good Whatsoever good thing a man doth 2. Even the basest drudgery of servants being so qualified is a doing of good and cometh within the compasse of good works which the Lord will take notice of as such for it is with an eye to the imployment of servants mainly that he here speaketh Whatsoever good thing a man doth the same shall be receive 3. As it is lawfull to eye the promised reward for our encouragement in the way of duty So it is the mind of God that every one should in the due and right order make particular application unto themselves of such promises as are in Scripture held forth unto all in general for he holdeth forth the promise of a reward which is made unto all who do good in general to be made use of by Christian servants for their encouragement in particular Whatsoever good a man doth the same shall be receive of the Lord. 4. Promises have no influence to excite unto duty except the truth of them be known and believed so that ignorance and misbelief of divine truths are a great cause of abounding profanity and neglect of duty in all ranks for he layeth the weight of their encouragement to duty from this promise upon the knowledge and faith which they had of it knowing that whatsoever good thing any man doth the same shall be receive of the Lord. 5. The Lord in dispensing rewards looketh not to the externall beauty splendour or greatnesse of the work but to the honesty and sincerity of it how mean or inconsiderable soever it be otherwise for the promise of a reward is to the outwardly mean and base works of poor servants if so they be honest and sincere aswell as to the more splendid honourable and expensive works of their rich masters The same shall he receive of the Lord whether he be bond or free Vers. 9. And ye masters do the same things unto them forbearing threatning knowing that your master also is in heaven neither is their respect of persons with him HE doth here in the first place set down the duties of masters towards their servants 1. positively while he enjoyneth them to do the same things which is to be understood not of the duties themselves which are much different from the duties of servants See them briefly summed up upon Col. 4. ver 1. doct 1 2. but of those properties and conditions which are common to the duties of both so that the master is bound to discharge his duty towards his servant in singlenesse of heart as service to Christ in obedience to the will and command of God from his heart with love and good-will even as the servant is bound to minde those qualifications in his duty towards his master Next negatively while he forbiddeth threatning or rather commandeth to relax and moderate threatning as the word doth signifie and so the thing forbidden is excesse in threatning and boasts when they are alway menacing oftentimes for light occasions and sometimes for none And by proportion all fierce and inhumane way of dealing with servants by masters whether in words or deeds is here forbidden also In the second place he inforceth this duty by minding them of that which they did know at least ought to have known even that they also aswell as their servants had a master above them to call them to an accompt to wit God who to make the argument more pungent is described 1. from His magnificent and stately Palace where His glory shineth to wit the Heaven not as if He were only there and nowhere else Jer. 23. 24. but to set forth His absolute dominion 2 Chron. 20. 6. His omniscience Psal. 11. 4. His holinesse Isa. 57. 15. and His omnipotency Psal. 115. 3. so that their sin could not be hid from Him His holy Nature did hate it He had both right and power to punish it 2. From His impartiality and justice in judging so that He respecteth not persons nor faces outward shew and appearance as the word signifieth and therefore by persons is not meaned the substance or personal subsistence of men but their outward state and condition even that which is conspicuous in man and doth commonly make him more or lesse esteemed among men as country state of life riches poverty wisdom learning c. and consequently to respect persons is to wrest judgement from a sinfull respect to the outward state condition of parties and such other things which are wholly extrinsick to the cause in hand which vice the Lord is free of as being the righteous Judge of the world who cannot be byassed by fear love pitty or any other inordinate affection as man is and consequently the outward dignity power or wealth of masters would not make Him spare them if they made not conscience of their duty Hence Learn 1. Though masters are freed from subjection and giving obedience unto their servants yet not from doing duty unto them Neither is there any power among men so absolute no not that of Kings and supream Rulers Rom. 13. 3. -4. -6. but it implyeth an obligation through vertue of Gods Ordinance upon those who are invested with it to make conscience of several duties towards their inferiours and subjects for he saith And ye masters do the same things unto them 2. It concerneth masters in their place as much as servants in theirs not only to go about their duty but also to advert to the manner wherein they do it even that it be done in sincerity cordially chearfully taking God for their party more than men for he saith Ye masters do the same things unto them 3. It is not only lawfull but in some cases necessary for masters sometimes to threaten boast cast down their countenance upon negligent lazy disobedient and chiefly upon profane servants providing they do it moderatly and keep off excesse for the Apostle doth not simply forbid all manner of threatning but only prescribeth a moderation thereof Forbearing or moderating threatning 4. The Servants of Christ in the reproof of sin ought mainly to guard against such evils as those to whom they speak through custom perverse inclination or a deluded mind are most ready to fall into and so ought people set mainly against such sins in themselves and thereby defend the wall
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.