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
be totally exstinct but was to be preached believed and obeyed in some 〈…〉 es at least of the world throughout all ages to the worlds end for the Apostle sheweth it was Gods design to have the exceeding riches of His grace shown forth in all succeeding ages and generations that in the ages to come he might shew 5. Gods bypast dealing whether in mercy or judgement 1 Corinth 10 6. are speaking lessons unto those who are in the ages following as holding forth both matter of praise unto God manifested in those Psal. 136. 10 c. as also matter of instruction in our duty to us 1 Cor. 10. 6. So that the after-ages in this respect are better ages than the former in so far as the latter have the advantage of those examples in the former ages which they themselves did want for the Apostle sheweth the benefit of God's gr 〈…〉 ious dealing with Believers in the present age should accresce unto the following ages That in the ages to come he might shew the exceeding riches of his grace 6. As all those benefits which come to Believers do flow from the kindnesse of God or His native willingnesse to imploy what goodnesse is in Him for the good of His creatures So though the effects of His generall kindnesse and benevolence which are common to all the creatures Psal. 145. 9. do flow from God as Creator in the channel of common providence Psal. 104. 28. yet the effects of His speciall kindnesse and such as relate to life and godlinesse do all of them flow from God as reconciled through Christ and are convoyed through the conduit of Christs merit and intercession for the Apostle summing up all these saving benefits together with the way how they are convoyed he saith In his kindnesse towards us through Christ Jesus 7. The lively and serious consideration of those excellent benefits flowing from Gods mercy grace goodwill and bounty together with the consideration of the vileness and wretchednesse of those upon whom those excellent benefits are bestowed and of the way which infinit Wisdom set on work by eternal love hath found out for convoying those so excellent mercies to such base and unworthy objects even the incarnation obedience sufferings and high exaltation of Jesus Christ I say it is the consideration of all those joyntly which tendeth to set forth most convincingly how exceedingly gracious God is for the Apostle sheweth this convincing evidence doth lye in those three first in his kindnesse secondly towards us thirdly through Jesus Christ. Vers. 8. For by grace are ye saved through faith and that not of your selves it is the gift of God THe Apostle Fourthly While he giveth a reason of what is said ver 7. as appeareth by the causall particle for doth sum up all which hath been spoken from ver 4. in this one comprehensive proposition that their compleat salvation from the first step unto the last did flow from Gods grace and favour for by grace here must be meaned Gods free favour and grace in him not the effects of this grace good works or grace inherent in us for those are expresly excluded ver 9. and withall that they were so saved by grace as faith was not excluded This grace of faith being the hand or instrument whereby we lay hold upon and apply to our selves Jesus Christ and His righteousnesse offered freely in the Gospel in order to our salvation Rom. 3. 25. And Secondly Because the establishing of them in this truth is his main scope through the whole first part of the Epistle therefore he doth here not only explain in what sense salvation doth flow from grace but also doth expresly confirm it by arguments First by removing all things in generall which could be called theirs whether prerogative priviledge naturall or acquired worth from being the meritorious procuring cause of their salvation or of any part of it the truth whereof is more than evident from what is said of their spirituall death in sins and trespasses ver 1 2 3. and therefore he needeth not bring any new argument to prove it Secondly by asserting from that same ground that their salvation was Gods gift and therefore it behoved to be free and of grace else it could not be a gift Doct. 1. Though the ascribing of salvation unto works is not wholly inconsistent with and destructive of Gods grace from having any influence upon salvation seing Adam's salvation even according to the tenor of the Covenant of works had been also of grace in some respect it being of grace that God did enter any Covenant with man at all and of grace also that He did accept even of mans perfect obedience so as upon his performance of it to make him sure of eternall life yet the ascribing of salvation or any part of it unto the merit or worth of works doth obscure and is inconsistent with that exceeding riches of grace which God intendeth to set forth by that way of salvation which is propounded in the Covenant of Grace for the Apostle being here to prove that Gods way of saving those Ephesians was a fit mean to set forth the exceeding riches of His grace giveth this for a reason even that their salvation did flow only from grace and from nothing in themselves nor any work of theirs So that if it did not flow only from grace and from nothing in themselves it could not demonstrate those exceeding riches of His grace for saith he ye are saved by grace and that not of your selves not of works 2. Whatever differences may be among severall persons in other things yet all come of Adam by ordinary generation are equall as in their common misery by nature so in the way of their delivery from that misery by free grace through a Redeemer there being no other name under Heaven given among men whereby we can be saved but the name of Jesus Act. 4. 12. for therefore doth the Apostle so frequently change the person in this first part of the Chapter while he sometimes speaketh of the Ephesians and Gentiles alone in the second person as ver 1. sometimes of himself and of the Jews with them in the first person as ver 5 6. not as if some part of the purpose did belong only to the one alone and some part of it unto both joyntly for in one and the same purpose he changeth the person as while he giveth a reason in this verse of what he spoke ver 7. but rather to shew that the purpose here insisted on which is mans misery by nature and their delivery from that misery by free grace and Christ doth belong equally to Jew and Gentile and therefore he standeth not much to which of them he doth speak for by grace are ye saved saith he 3. As Believers are in some sense already saved not only because they have salvation begun in their new birth which is a passing from death unto life 1 Joh. 3. 14. but also they
the rule of good works in His Word Psal. 119. 9. and by examples also which make the rule more easie to be followed Heb. 12. 1. He reneweth their wills and furnisheth them with inward power and ability to do these works Ezek. 36. 27. and exciteth and actuateth that power by His renewed influence thereby making it to work Philip. 2. 13. In all which respects good works may be said to be prepared by God as the word rendred fore-ordained may also read which God hath fore-ordained or prepared that we should walk in them Vers. 11. Wherefore remember that ye being in time passed Gentiles in the flesh who are called uncircumcision by that which is called the circumcision in the flesh made by hands HEre beginneth the second part of the Chapter where the Apostle for the further establishment of those Ephesians in the Doctrine of salvation through free grace in Christ doth more largely insist upon the former purpose contained in the first part of the Chapter with a more particular application of it to the Ephesians and in them to all the Gentiles And first by exhorting them to remember their former misery while they were in Gentilisme he giveth in this and the following verse a most lively description of their then miserable state as first that they were in the flesh that is the flesh of their foreskine not being cut off by circumcision they were not only destituted of that ordinance but also of all other soul-saving ordinances of Gods Worship unto the enjoying whereof circumcision gave a right and entrance Exod. 12. 44. Secondly This their miserable estate was matter also of their reproach the Jews making their want of Circumcision a continuall upcast unto them which he hinteth at by shewing that the carnall Jews who were only circumcised in the flesh by the hands of men but not in their hearts by the Spirit of God did not cease to reproach the converted Christian Gentiles with uncircumcision even at that present time when circumcision and the rest of those Leviticall ordinances were now abrogated Doct. 1. Even Believers having attained to the sense of Gods mercy in Christ are very prone to forget that wo and misery which they were under before their delivery from it for the watchword here given to those Ephesians supposeth so much Wherefore remember saith he 2. Those who are converted ought frequently to remember and call to mind their sin and misery under which they were before God shew them mercy though not to take pleasure in the remembrance of it Ezek. 23. 19. 21. nor to despair of or question Gods mercy in order to their delivery from it Isa. 1. 18. yet that hereby they may be provoked to pity towards others who are yet in that state Tit. 3. 2 3. to greater fruitfulnesse in good works for the time to come Rom. 6. 19. and to magnifie the riches of Gods mercy in their delivery from that wofull state 1 Tim. 1. 13. 14. and that they may be kept humble under their present enjoyments Ezek. 20. 43. for therefore doth the Apostle exhort those Ephesians to remember their former sin and misery Wherefore remember saith he that in times past ye were 3. Christians in order to the more effectual bringing about of the forementioned ends ought not only remember that sin and misery which was common unto them with others but also and chiefly would search out and call to mind wherein their sin and misery did exceed the sin and misery of others for Paul biddeth them here remember that misery which in a great part was peculiar unto themselves as Gentiles and which they had more than the Jews Wherefore remember that ye being in time past Gentiles in the flesh 4. The consideration of Gods rich grace through Jesus Christ whereby alone He carrieth on the salvation of lost sinners in all its steps may be a great encouragement and a strong argument to inforce this duty of searching out and calling to mind our matchlesse sin and misery and that because this rich grace hath not only a remedy for all our sin and misery in it Rom. 5. 20. but also it is most perceived and felt in its sweet and lively effects when the soul is most affected with the sense of its own vilenesse Luk. 15. 21 22. for the Apostle having spoken of Gods rich grace whereby we are saved through faith in Christ he inferreth as a conclusion thence Wherefore remember that ye being in time past Gentiles in the flesh 5. Though it is now under the New Testament no more but much lesse miserable to be born a Gentile than to be born a Jew Rom. 11. 20. Yet to have been born a Gentile and not of Abrahams race was once to wit before Christ came in the flesh a sad and miserable lot for when he is calling to mind their former misery he biddeth them remember that they were in time past Gentiles 6. Those who are born without the bounds of the Church and live not under the drop of divine Ordinances are in a poor and wofull case as being not only under wrath and destitute of any actuall interest in the blessing which piece of misery is common to them with all the unregenerate whether within or without the visible Church See ver -2. but destitute also of all those means whereby the blessing useth to be conveyed Rom. 10. 14 15. so that their salvation is not in an ordinary way possible for while he is calling to mind their former misery he biddeth them remember they were Gentiles in the flesh that is destitute of Circumcision the leading ordinance and consequently destitute of all Ordinances having no part nor communion with Gods Church neither outwardly nor spiritually as he explaineth himself ver 12. 7. As the contemning even of outward Ordinances is no small sin before God 1 Sam. 2. 17. with 24. So it is matter of just shame and reproach before men which did hold especially in the contempt of Circumcision under the Old Testament it being then a seal of the Covenant Gen. 17. 10. the outward badge of the Lords people Gen. 17. 14. and a leading Ordinance giving right and entrance to the enjoyment of all other Ordinances Exod. 12. 44. and it doth no lesse hold in Baptism under the New Testament seing the Sacraments of the New Testament are of as much worth as the Sacraments of the Old and Baptism serveth for the same ends now which are presently mentioned to have been the uses for which Circumcision did serve then for although Paul doth only mention expresly that uncircumcision was unjustly cast up to the Christian Gentiles by the carnall and hypocriticall Jews in the present time wherein he wrote yet hereby he would have them to remember how this was matter of just reproach and upcast unto them even from the godly Jews in former times when Circumcision stood in force and that this disgrace and reproach was a part of their former misery See 1
34. and 32. 39 40. but also shall have no advocate to plead for them Matth. 7. 23. are bound to fulfill the whole Law else they can never be saved Gal. 5. 3. and have no strength allowed upon them for the fulfilling of it but their own for they are without Christ must stand and fall at Gods tribunall according to that dreadfull and terrible sentence of the Covenant of works Gal. 3. 10. yea it shall go worse with them in the great day than with those who never heard the Gospel Matth. 11. 22. So that the case of such is most miserable for the Apostle maketh this the third branch of their misery even that they were strangers from the Covenants of promise without all title or interest either to the outward priviledges or saving blessings of that Covenant 9. As those who are without the offer of Christ in the Gospel without the bounds of the visible Church and the external bond of the Covenant of grace are in a case altogether hopelesse their salvation being in an ordinary way altogether impossible So all unregenerate men even those who are within the Church and have no real interest in Christ or the saving benefits of the Covenant of grace by the grace of faith and have no union or communion with the invisible Church of sound Believers all such are destituted of the true and saving grace of hope for heaven and salvation and those other good things promised in the Word even that hope which is grounded upon the Word Psal. 119. 49. and the mercies of God Psal. 147. 11. and not upon our own performances Matth. 7. 22. and beareth up the heart under all discouragements Psal. 119. 81. yea and setteth the man who hath it upon the task of purifying his own heart 1 Joh. 3. -3. All unregenerate men are destituted of this hope whatever false hopes blind confidence and daring presumption they may entertain in their hearts Deut 29. 19. for the Apostle having affirmed of those Ephesians that at that time they were without Christ c. he addeth they were also without hope that is their salvation was in an ordinary way hopelesse to wit as they were without the offer of Christ and the Doctrine of the Covenant and they were destitute of the grace of hope as being without actuall interest in Christ by faith c. and unregenerate having no hope 10. To be wholly destitute of this true and saving grace of hope is a most wofull dangerous and lamentable case for hereby men do live in continuall hazard of spirituall shipwrack being destitute of the anchor of their soul Heh 6. 19. hereby they are exposed to deadly blows from sin Satan and worldly discouragements being destitute of their helmet Eph. 6. 17. hereby they want a necessary spur and incitement to diligence in duties 1 Joh. 3. 3. yea and hereby they cannot choose but die either in stupid senslesnesse Job 21. 13. or in desperate diffidence Gen. 4. 13. for he maketh this the fourth branch of their misery that they had no hope which includeth mainly their wanting the grace of hope having no hope saith he 11. There is no knowledge of God as we ought or énjoying of Him except we know Him in Christ and come to Him by Christ for the Apostle maketh their being without Christ and their being without God to go together And without God in the world saith he 12. As not only profane avowed Atheists are without God but those also who do not know the true God and give not to Him that trust love fear and joy above what they give unto any other thing else and who do not labour to have Him made their own God So to be thus without God is a wofull sad and lamentable case even the head-stone of all that misery which any creature can be under for hereby God remaineth their enemy Col. 1. 21. All the creatures are against them Hos. 2. 18. and they themselves are under the drop of Gods eternall wrath and vengeance See ver -2. for the Apostle affirmeth here of those Ephesians that before their conversion they were without God though even then they had some knowledge of the true God Rom. 1. 19. and he mentioneth this in the last place as the sum and head-stone of all their misery even that they were without God in the world Vers. 13. But now in Christ Jesus ye who sometimes were far off are made nigh by the bloud of Christ. HEre beginneth the second branch of the second part of the Chapter wherein is set forth the present happy estate of those Ephesians together with the way how and by whom this happy lot was purchased for them And first he briefly propoundeth that blessed change which had befallen them in so far as they who were before afar off to wit from Christ His Church His Covenant saving hope and from God Himself not through local distance Act. 17. -27. but through want of saving interest union and communion with God with Christ and His Church by faith hope love or professed subjection to Gods Law and Ordinances as was explained ver 12. they even they were now made nigh to God to Christ and His Church in the same sense And withall he briefly sheweth not only the way how all things requisit to that blessed change were purchased for them to wit by the merit of Christ's death upon the Crosse which was the accomplishment of all His other sufferings and obedience Joh. 19. 30. but also how those things so purchased were actually bestowed upon them and applyed unto them to wit by their being in Christ and by vertue of their union with Him Now as their distance and severall pieces of their former misery did belong unto them in two respects First as they were without the visible Church Secondly as they were men unregenerate in which respect their misery was common to them with all the unregenerate whether without or within the Church as was cleared ver 12. So what is here and in the verses following spoken of their delivery and present happy state is in many things at least applicable not only to their inward state as being a great many of them truely regenerate justified and sanctified and therefore members of the invisible Church of Believers but also by proportion to their outward state as being members of Christs visible Church whereby they enjoyed many rich priviledges See ver 12. Doct. 5. And those also purchased by Christ Eph. 4. 8. 11. and conveyed to the visible Church and every Church-member by reason of their visible and political union with him Job 15. 2. neither is Scripture hereby rendred ambiguous or doubtsome as signifying two diverse things for whether we look to the priviledges of true Believers or of visible Church-members the priviledges of the latter being the enjoyment of those blessings in the offer of the Gospel and a living under such means and ordinances by which God useth to convey those blessings
communicate the Doctrine which he had preached among the Gentiles to the most eminent of the Apostles that by their subscribing unto it as to the same with that which themselves did preach his by-past and future labours might have the more successe which as it seemeth was in hazard to be much retarded by the calumnies of his adversaries affirming that the other Apostles did not approve of the Doctrine which he preached ver -2. So that here is a fifth Evidence that both his Doctrine and Office were divine in that not only they were such as might abide the censure of the other Apostles but also that he in the course of his Ministry was singularly owned and approved of by God as being directed by immediate revelation from Him Doct. 1. It pleaseth the Lord often in mercy toward His Church to preserve the lives of profitable Instruments for His Work for a long time notwithstanding of all the endeavours of Men and Devils to the contrary for Paul whose bloud was much thirsted after and whose hazards were so many in several places and from several hands 2 Cor. 11. 26. is yet preserved in despight of all in the free exercise of his Ministery for the space at least of fourteen years together even though the space of time here mentioned were to be reckoned from his first conversion which yet some do reckon from the third year following to wit the time mentioned Chap. 1. ver 18. Then fourteen years after I went up c. 2. It may be sometimes lawfull yea and necessary also for a Minister to go abroad from the Flock committed to his charge for a season to wit when and where the glory of God in defence of Truth and in removal of what may mar the edification of the Lord's People doth call him for Paul here taketh journey to Jerusalem leaving the Gentiles for a season who were his own more proper Charge Act. 9. 15. that his consent in Doctrine with the other Apostles might be made evident and so the edification of those to whom he did preach more advanced I went up to Jerusalem saith he and that lest I should run in vain Jerusalem was seated on a mountain and compassed with mountains Psal. 125. 1 2. whence it is said he went up to it 3. It is the part of all and especially of Christ's Ministers the moe they are who mark their steps and mis-represent their actions to walk the more circumspectly that so far as is possible the mouth of adversaries may be stopped 2 Cor. 11. 12. Thus Paul being to make it evident that the other Apostles did approve the Doctrine preached by him taketh with him Barnabas and Titus as two witnesses according to the Law sufficient Deut. 17. 6. to give testimony to the Apostles what Doctrine he had preached to the Gentiles and again to testifie to the Gentiles that consent which was betwixt him and the Apostles And this lest his adversaries might have objected that he had lyed in both or either of these With Barnabas and took with me Titus also 4. Though we are not now to expect immediate revelations from God whether for direction in one duty or information of future events such as were in use before the Canon of the Scripture was compleated and the gift of extraordinary Prophecy had ceased Heb. 1. 1. Yet seing the written Word is given unto us as a compleat Rule both for Faith Joh. 20. 31. and Manners 2 Tim. 3. 16 17. and as that which may abundantly supply the defect or want of all those extraordinary wayes whereby God did make known His mind unto His People then Heb. 1. 1. Therefore we ought to advise with God's Will revealed in Scripture and regulate all our actions motions and journeys according to it both for the lawfulnesse and expediency of what we undertake Psal. 119. 9. that thus while we acknowledge God in all our wayes He may direct our paths Prov. 3. 6. Thus Paul advised with God in his journey for he went up by revelation in place whereof as said is we have the written Word now 5. How little ground the Papists have to infer from Paul's practice here that the Church of Rome and particularly the Pope the head thereof is the supream Judge upon Earth of all questions pertaining to Religion and that all Preachers after Paul's example should submit their Doctrine to be tried and judged by Peter's Successor appeareth from this passing-by other things that Paul did not submit his Doctrine to be judged by Peter or by any other as if he had been either inferiour to them or uncertain of the truth of that which he had preached both which had been contrary to Paul's scope which as said is was to evidence that both his Doctrine and Office were immediately from God Neither will the words bear further than that he did in a friendly and brotherly manner acquaint them with the Doctrine preached by him that their approbation being given unto it the mouth of adversaries might be stopped for the word rendred to communicate signifieth to make any thing known to another in a familiar and friendly way which in strict Law we are not bound to See Act. 25. 14. where the same word is used And communicated unto them 6. Though the Minister of Jesus Christ is not to depend upon the approbation of others for confirmation of his Doctrine as if he himself were uncertain of the truth thereof before their testimony be added to it chap. 1. ver 8. Yet he is not to be so self-willed as to misregard what others do judge or think of what he preacheth but ought to dimit himself so far as when there is necessity he may give a friendly account unto others of the Doctrine preached by him that so if it be possible mistakes arising through misinformation may be removed and the joynt consent of others to the truth of what he preacheth may be obtained thus Paul that he might gain their approbation did communicate unto the Apostles that Gospel which be preached among the Gentiles 7. When the approbation of others is sought after unto any action or deed christian candor will and ordinary prudence may teach a man to report the matter of fact truly which he would have approved of lest otherwise an approbation surreptitiously required and given upon misinformation and through mistake may upon a discovery tend unto the informer's greater prejudice for Paul here being to gain the approbation of the Apostles unto his Doctrine did give them a faithfull account of that same Doctrine which he had preached I communicated that Doctrine which I preach among the Gentiles 8. It tendeth in no small measure to uphold the credit of a man's Ministery against his adversaries that in his Doctrine he hath been alwayes constant to himself without wavering or contradicting of himself in any thing which he did ever vent for Truth providing alwayes that he be constant in the Truth for constancy in Error is
Kingdom of God FOr the better understanding and observing of the rule delivered ver 13. use not liberty for an occasion to the flesh he maketh a Catalogue of some works of the flesh which were best known to those Galatians And first he declareth the nature condition of those works that though the inward root of concupiscence from whence they flow be hid and therefore it is not easie to convince a man that he is led by it yet those effects and works of the flesh are evident and patent so that a man may passe judgment upon the prevalency of flesh and concupiscence in his heart when those its effects do break out in his life Secondly he maketh a particular enumeration of seventeen of those works expresly shewing that there are several other works of the flesh besides these only he thinketh it sufficient to have instanced these and these rather than others because probably they have been too commonly practised among the Galatians which works of the flesh here enumerated are First Adultery or the sin of filthynesse betwixt parties whereof one at least is married Secondly Fornication or the sin of filthinesse betwixt parties both free from the yoke of marriage Thirdly Uncleannesse under which are usually comprehended all other sorts of filthy lusts and particularly that against nature Rom. 1. 24. Fourthly Lasciviousnesse or wantonnesse whereby is meaned all petulant and wanton behaviour tending to excite the lust of filthinesse whether in our selves or others These are ver 19. Fifthly Idolatry a sin whereby religious worship due to God only Mat. 4. 10. is given unto those which by nature are no gods chap. 4. 9. or whereby the true God is worshiped in or before Images Exod. 32. 4 5. The former idolatry is forbidden in the first Command the latter in the second Sixthly Witchcraft or a devilish art whereby certain men or women having under some violent fit of a tentation entred a covenant either expresse or implicite with the Devil are enabled by the Devil's assistance upon their using certain rites and ceremonies prescribed by him to work things strange and wonderfull so far as God permitteth Seventhly Hatred or as the word signifieth enimity and hatred in the heart towards our neighbour joyned with a rooted desire to do him hurt whether for apprehended or real injuries Eightly Variance or contention and strife by disgraceful and opprobrious words arising from the fore-mentioned enimity and alienation of hearts Ninthly Emulations not that good emulation whereby we strive to excell others in that which is good not for love of applause or other by-respects but meerly from the love which we carry unto that which is good this is commanded 1 Cor. 14. 12. but carnal emulations whereby we are grieved at the good which is in others not so much from hatred to their good as because it overshadoweth us and therefore is joyned with a desire to outstrip them in that good which we are grieved for wherein it differeth from envy Tenthly Wrath whereby according to the force of the word in the original is meaned that sudden passionate commotion and perturbation of the affections through apprehension of an injury offered transforming a man to a very beast and thrusting him forward to act some mischief Luke 4. 28 29. Eleventhly Strife which as it differeth from the eight work of the flesh formerly mentioned doth signifie a certain kind of litigious striving probably about civil rights and interests which when it is for trifling matters or in defence of unrighteousnesse 1 Cor. 6. 8. or separated from a spirit of Christian meeknesse and condescendence 1 Cor. 6. 7. is a work of the flesh here condemned Twelfthly Seaitions or renting of those into divers factions who ought to be joyned in one common society for so much the word in the Original doth hint at which renting work when it falleth out in the State is called by the name of sedition and in the Church by the name of schism especially when there is a rent not only in opinion but also in affection and design or endeavour each party labouring to countermine the other Thirteenthly Heresies which are somewhat more than simple schism and faction 1 Cor. 11. 18 19. even grosse and dangerous errors voluntarily held Tit. 3. 11. and factiously maintained by some person or persons within the visible Church Act. 20. 30. in opposition to some chief or substantial Truths grounded upon and drawn from the holy Scripture as the places cited and the notation of the word in the Original will in a good part bear These are ver 20. Fourteenthly Envyings which are those base passions whereby we grieve at the good and prosperity of others without any endeavour to attain unto that good our selves Fifteenthly Murders or slaughters which frequently follow upon the for 〈…〉 whereby is not meaned the execution of publick justice upon malefactors for that is commanded Lev. 24. 21. but the satisfaction of private revenge by shedding of bloud and the taking away of our neighbour's life unjustly though under pretence of publick justice 1 King 21. 13. Sixteenthly Drunkennesse when men do drink wine or strong drink excessively and beyond that measure which fitteth them both in soul and body for the service of God and duties of their calling Seventeenthly Revellings The word doth usually signifie excesse of belly-chear in riotous feasts joyned with all sorts of lascivious behaviour The Apostle having made this enumeration that he might terrifie them from the practice of those evils giveth them timous warning now by Letter as he had done formerly by Preaching when he was with them that impenitent persisters in these and such like sins should never inherite the Kingdom of Heaven and by consequence should be eternally damned Mat. 25. 41. I say impenitent persisters for this and all such threatnings are to be understood with the exception of repentance Jer. 18. 7 8. Doct. 1. It is not sufficient that a Minister having divided his hearers in two ranks to wit spiritual and carnal or renewed and unrenewed denounce eternal wrath to the latter and promise God's favour and life eternal to the former but it is also necessary that he give evident and discriminating marks of both and of the one from the other whereby every one may be in some measure enabled without mistake to judge of his own inward estate and so to know whether the judgment denounced or mercy promised be his allotted portion for the Apostle giveth such discriminating marks of flesh and Spirit from their respective effects The works of the flesh are manifest saith he and ver 22. the fruit of the Spirit is love 2. As it is not sufficient for a Minister to condemn and reprove sin in the general without condescending upon some particular instances and examples because general doctrine is not so well understood and especially in the reproof of sin it is looked upon almost by every hearer as if he himself were not concerned in it So in
this ground any thing savouring of imperfection as if He did consult or deliberate concerning things to be done as men do from ignorance or doubtfulnesse of what is most convenient and therefore do first consult and advise about the best expedient and then make choice accordingly There is no such doubtfull inquisition or previous deliberation in God in order to his working His will alone is in stead of all counsel and deliberation seing his most holy will hath all equity wisdom and righteousnesse joyned with it so that there is nothing more required to make an action be well wisely and advisedly done than that it be willed of God for the Apostle saith not He worketh all things according to the will of his counsel as if counsel and deliberation went before and the choice of the will followed after but after the counsel of his will shewing that His willing of a thing to be done is in place of all further consultation about it From Vers. 12. Learn 1. As God's giving grace unto gracelesse sinners His drawing them out of nature to the state of grace and bestowing the heavenly inheritance upon them is a work which setteth forth the glory of God's most excellent Attributes of mercy goodnesse justice power and beneficence and giveth occasions unto beholders to set forth his praise in all those though the man himself upon whom this work is wrought were silent the very work should speak for it self So it is the duty of those especially whom God hath so dealt with to take occasion from his gracious work in them to set forth the praises of Him who hath called them out of darknesse to his marvellous light 1 Pet. 2. -9. They are not alwayes to dwell upon complaints of themselves but sometimes would mount up in the high thoughts of His commendation and praises for this is the end designed by God in calling them to obtain this inheritance even that we should be to the praise of his glory which words may be taken both passively the praise of His glory was to be manifested in them and actively they themselves were to set forth His praises 2. The more early a man doth close with Christ and imbrace Him by faith as He is offered in the Gospel the lesse he doth protract and delay his so doing the more of praise to God's glorious Attributes is manifested in him and the more of obligation doth ly upon him to set forth God's praises who hath so early broken the yoke of his slavery to sin and Satan for their trusting and first trusting in Christ before others is spoken of as a mean conducing to His praise and engaging them to it That we should be to the praise of his glory who first trusted in Christ. 3. That any do believe in Christ at all and that some do believe in Him sooner and others later dependeth not upon any difference in the persons themselves but upon God's purpose counsel and good pleasure for their trusting and first trusting before others is subservient to the end which was proposed by God to wit the praise of His glory Now the necessary means and the end intended do depend upon one and the same purpose so that if God have decreed the end He must also have decreed the means tending to that end That we might be to his praise who first trusted in Christ. 4. The Gospel when it is preached to a People though never so godlesse and obdured will not want its own saving fruits among some of those to whom it is preached God useth not to send His Gospel unto a People of purpose to harden all and to make them inexcusable but because there are some belonging unto the election of grace who are to be converted by it for as the Gospel was to be preached first to the Jews because of the promise made to the fathers Rom. 15. 8. So when it was preached it wanted not fruits among them though they were a People to be cast off enemies unto all good had crucified the Lord Jesus 1 Thess. 2. 15 16. for they were of those Jews who first trusted in Christ. 5. It is no small priviledge for any wether person or people to be trusters in Christ before others it is a matter of their commendation Rom. 16. -5. it glorifieth God in so far as their example and experience may prove an encouraging motive unto others 1 Tim. 1. 16. it carryeth with it several advantages for the sooner a man doth close with Christ he will get that work done the more easily he is the sooner freed from slavery to Satan and his own lusts he is the sooner capacitated to do the more service to God and his great concernments are the sooner out of hazards for Paul maketh it a prerogative and priviledge which the Jews had beyond the Gentiles even that they first trusted or hoped in Christ. Vers. 13. In whom ye also trusted after that ye heard the Word of Truth the Gospel of your salvation in whom also after that ye believed ye were sealed with that holy Spirit of promise 14. Which is the earnest of our inheritance until the redemption of the purchased possession unto the praise of His glory THe Aposte applyeth the former doctrine in the second place to the believing Gentiles in the person of those Ephesians That hereby he may shew they were as much in the debt of God's free-grace for salvation as the believing Jews In order to which he holdeth forth first the benefit which they had received from Christ even the same which he shew was bestowed upon the believing Jews to wit the heavenly inheritance and all those other spiritual blessings which lead to it for as it is necessary that some word be added to the beginning of this verse for making good sense so it seemeth the word trusted taken from the close of ver 12. cannot be it for the word rendred there first trusted is but one in the Original and cannot be applyed unto the Gentiles as not being the first who trusted in Christ And therefore it is safer and more apposit also unto the Apostle's scope to repeat that word which is v. 11. have obtained an inheritance especially seing he is applying here to the Gentiles what he had applyed there to the Jews the principal part whereof and that upon which all the rest spoken of there doth depend is their obtaining an inheritance Secondly he setteth forth the mean whereby they obtained this excellent benefit even their hearing of the doctrine of the Gospel which he describeth from its excellent nature as being the Word of Truth and from that great good which it revealeth and offereth even salvation Thirdly he mentioneth a work of God's holy Spirit upon their hearts after they had believed which is here called sealing by a metaphor taken from the use of Seals and Signets among men which are chiefly used for putting a difference betwixt true Writs and those which are counterfeit so that this
or other they followed the lusts of the flesh Among whom also we all had our conversation in the lusts of the flesh 3. They who in their unconverted estate have led a blamelesse life before the world and therefore have thought their condition abundantly good Philip. 3. 7 will when converting grace cometh see themselves to have been as vile and wretched as any They will not only see that nothing they did was truly good and acceptable to God as not being done in saith Heb. 11. 6 but also that the root of all sin was in them budding out without any check or restraint except from respect to self-interest credit pleasure or advantage Mat. 14. 5. and that the more blamelesse they were before the world spiritual pride did abound the more Philip. 〈◊〉 7 and so were more loathsom to God Iam. 4. 6. for Paul whose life even in his unrenewed estate was blamelesse Philip. 3. -6. being now converted affirmeth of himself as well as of others Among whom also we all in time past bad our conversation in the lusts of the flesh 4. As the unregenerate man is powerfully tempted by Satan and strongly encouraged by the common custome and example of others to sin against the Lord So there is a corrupt nature within him which maketh him readily entertain those external incitements yea and which would make him do mischief though there were not a devil to tempt nor any evil example to be followed and therefore none of those allurements and temptations to sin from without though never so strong doth excuse the sinner seing they are no more ready to tempt than corrupt nature in him is willing to be tempted for the Apostle having spoken of two guides of a natural man's sinfull course which are without him the custom of the world and Satan's suggestions ver 2. he addeth here a third which is within him and as forward as any of the former We saith he had our conversation in the lusts of the flesh 5. The whole man both soul and body is infected with sin by nature so that not only the sensual part but even his will and understanding are corrupted by it there being not only ignorance but also mistakes of God and good in the understanding 1 Cor. 1. 23. a crooked perversnesse and aversnesse from that which is spiritually good in the will Rom. 8. 7. for Paul reckoneth even the mind to wit as it is corrupted to be a part of flesh fulfilling the desires of the flesh and of the mind 6. There are several degrees of sin whereof as the latter doth carry sin a step further on towards the height than the former so the former maketh way for the latter for first there is flesh or the very inbred corruption of our natures Secondly Lusts of the flesh these are the first motions of inbred corruption towards unlawfull objects and such as go before deliberation and advice and are forbidden in so far as they relate to our neighbour in the tenth Command Thirdly the desires or wills of the flesh which are somewhat more even the hearts through-consent to the sinfull motion and a fixed resolution to act it after deliberation and advice and is that kind of lust spoken-of Matth. 5. 28. And lastly the fulfilling those wills and desires of the flesh that is the actual committing of sin so resolved upon 7. Every unregenerate man come to age and discretion is a slave to sin in all the fore-mentioned degrees for Paul affirmeth here of himself the Jews and Gentiles before conversion that not only flesh was in them which did lust after unlawfull objects but that those lusts did come the length of fixed resolutions and desires yea and that they did fulfill and accomplish them for though civilians do not fulfill the lusts of the fleshly appetite yet they fulfill the desires of the mind by their pride vanity of spirit self-seeking and such like We all had our conversation in the lusts of the flesh fulfilling the desires of the flesh and of the mind 8. As all men are guilty of original sin by nature and from the first moment of their conception Psal. 51. 5. and therefore in the course of divine justice liable to the stroke of God's vindictive wrath and anger and this by nature also So the misery of unregenerate men is never sufficiently seen untill it be traced up to this bitter root and fountain even the sin and misery wherein they were born for his saying they were children of wrath by nature implyeth they were also sinners by nature seing wrath doth alwayes follow upon sin and this he reserveth last as that which was the root fountain and head-stone of all their misery And were by nature the children of wrath 9. Though those who are borne within the visible Church have a right to Church-priviledges even from their birth and by nature which others have not See Gal. 2. Ver. 15. Doct. 1. yet all men whether born within or without the Church are alike by nature as to the point of original sin inherent in all and the desert of God's wrath following upon that sin which wrath is due to all for saith he speaking of the Jews We were by nature the children of wrath even as others by which others he meaneth the unchurched Gentiles Vers. 4. But God who is rich in mercy for His great love wherewith He loved us 5. Even when we were dead in sins hath quickned us together with Christ by grace ye are saved THe Apostle having already set forth that miserable state wherein both Jew and Gentile were by nature and before conversion he doth in the second place hold forth their delivery from that wofull state and that in such a lively ravishing and comprehensive strain of speech as might not only inform their judgments but also work upon their affections to imbrace and adhere unto those truths which he here delivereth according to his intended scope And first ver 4. he declareth God to have been the prime author and efficient cause of their delivery whom he calleth rich in mercy to shew that He was acted herein not from their worth but His own abundant mercy which attribute of mercy doth speak His favour and good-will with relation to His Peoples miserie And withall he sheweth that it was only His great and ancient love towards them which set His mercy on work in order to their delivery Next vers 5. having resumed what he spoke of their miserable case ver 1. but so as he applyeth what was there spoken of the Gentiles only unto himself and the other Jews according to what was held forth ver 3. he propoundeth the first branch of their delivery to wit God's quickning of them together with Christ whereby is meaned the Lord's work of regeneration and bestowing upon them a spiritual life of grace in opposition to that spiritual death formerly spoken of together with all those benefits which accompany and flow from regeneration in this
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
promise even such certainty as the giving of a pledge and holding forth of an effectuall and necessary cause do give for performance of the thing promised for Christs resurrection is both a pledge 1 Cor. 15. 20. and cause of our resurrection Rom. 8. 11. which holdeth also in His glorification Doct. 1. The fruits and effects of Gods eternal love and mercy and of Christs merit toward the Elect are not confined within this present life but are in a great part to have their accomplishment after time when the bodies of Believers shall be raised up in glory at the last day and they perfectly glorified with Christ in Heaven for ever for those two fruits of the Fathers love and of Christs merit even the Resurrection and Glorification of Believers are here expressed while it is said and hath raised us up together and made us sit together in heavenly places 2. Those and those only shall partake of the resurrection of the just which is to life everlasting Job 5. 29 And shall be glorified hereafter whom God doth quicken by converting grace here for those three parts of the delivery of lost sinners are of equal latitude He hath quickened us raised us up and made us sit in heavenly places 3. As it is a thing full of difficulty to be believed that after worms have consumed this flesh of ours it shall be raised up in glory and that we who are heirs of hell and children of wrath shall one day reign with Christ for ever so those are things not only sure in themselves but which the Lord would have converted and quickened Believers assured of that so their comfort under crosses might be more abounding 2 Cor. 4. 14. with 16 17 18. and their courage against death more strong 1 Thess. 4. 18. and that they in all things may live as becometh those who not only shall rise and take possession of glory in their own persons but also are already risen and glorified with and in Christ their Head Col. 3. 1 even by having their conversation in Heaven while they are yet upon earth Philip. 3. 20. for that they might be perswaded of their future resurrection and glorification the Spirit of God doth speak of them as already done viz in the sense given in the exposition He hath raised us up together and made us sit together in heavenly places Vers. 7. That in the ages to come he might shew the exceeding riches of his grace in his kindnesse towards us through Christ Jesus THe Apostle thirdly propoundeth the final cause or the end intended by God to be brought about by His gracious working formerly mentioned towards those Ephesians and first Converts among the Jews even that in all ages succeeding the present unto the end of the world God might give an evident proof and infallible demonstration for so much doth the word rendred shew signifie of the exceeding riches of His grace that is how far the abundance of His mercy and favour toward sinners doth exceed all expression and created comprehension the setting forth whereof to the following ages was intended by God not only for His own glory as chap. 1. 12. â—14 but also for the encouragement of all vile sinners unto the worlds end to draw nigh unto God for mercy in Christ as being animated hereto by this example and infallible evidence of the exceeding riches of Gods grace for so doth the Apostle more fully explain his own meaning 1 Tim. 1. 16. And in the close of the verse he sheweth wherein that convincing evidence doth lye by giving a short comprehensive sum of all he hath spoken from the beginning of the Chapter even in God's kindnesse that is all those effects formerly mentioned of His mercy love and free grace flowing from His good gentle and bountifull disposition and this towards them whose misery was formerly described and through Christ as the purchaser and applier of all those Doct. 1. As there is grace yea riches and abundance of grace in God even such as exceed all expression 2 Sam. 7. 20. all comprehension Isa. 55. 9. yea and all the sins of creatures Rom. 5. 20. So the more a man doth dwell upon this sweet subject his thoughts and apprehensions of it will be the more enlarged and his expressions also will in some measure go alongs with his thoughts for the Apostle having before ver 4. expressed it under the name of riches in mercy and falling here upon the same subject again his thoughts of it are more enlarged and his expression doth rise accordingly so that it is now not only riches but exceeding riches of his grace 2. As it is a matter full of difficulty for those who are sensible of their own vileness to believe the exceeding riches of Gods grace towards lost sinners and to believe it especially with application unto themselves Act. 2. 37. So the particular instances and examples of Gods mercy and grace tow 〈…〉 ds others have a peculiar fitnesse and efficacy in them to convince us how exceedingly gracious God is and so to convince us as we may be encouraged to draw nigh to that same fountain of rich grace for pardon and life unto our selves 1 Tim. 1. 16. a fitnesse beyond what is in the simple doctrinal declaration of those riches of grace in so far as those instances and examples do speak not only that mercy and grace may be had but that it hath been attained unto and by those who in all respects did judge themselves and were really as unworthy of it as unable to lay hold upon it in the mean time and to make good use of it afterwards as we do judge our selves so that the yce is broken and the foord ridden before us for the Apostle sheweth that God gave such instances of mercy and grace in those primitive Christians that he might shew forth as it were by demonstration and evidence the exceeding riches of His grace and this in order to the encouragement of others to venture their salvation upon that same grace as we shew in the Exposition 3. The more sinfull miserable and wretched they are to whom the Lord is gracious there is the more convincing proof given of the exceeding riches of His grace and so a greater encouragement for those who are yet in their gracelesse state to roll themselves over upon this His rich grace and to expect good from it for it was the quickening of such vile sinners whose misery is described ver 1 2. 3. which did tend to shew forth the exceeding riches of His grace which the Apostle also hinteth at while shewing wherein that convincing evidence did lye he saith his kindnesse towards us the word us is emphatick as to the purpose in hand 4. It was a thing resolved upon by God revealed to His servants and accordingly made known by them to the Church that the glorious light of the Gospel though opposed by the fury and industry of men and devils yet should never
Apostle while he seeketh increase of spirituall strength unto those converted Ephesians he prayeth that God would grant or give it as a gift for the word signifieth so much and that from the inexhaustible fountain of His glorious grace That He would grant unto you according to the riches of His glory not according to your worth 6. As all the attributes of God and especially His mercy and power are not onely altogether glorious because the glory of God is manifested unto the creatures in their severall wonderfull effects Psal. 19. 1 c. but are also infinite and without measure as being indefatigable in working wholly insuperable by any impediment or opposition whatsoever and inexhaustible by supplying any want in the creature So in making our approaches unto God for seeking any good and especially saving good it is most necessary that we lift our eyes above any thing that is ours whether our good or our evil and fasten them by faith upon that inexhaustible fountain of mercy and power in God whereby he is not only willing as mercifull but also able as omnipotent to bestow what ever we shall ask according to his will for the Apostle in seeking spirituall strength for those Ephesians doth look to the inexhaustible riches of Gods mercy and power called here His glory that He would grant according to the riches of His grace 7. It is the Spirit of God the third person in the blessed Trinity who taking up His place of abode in the truly regenerate 1 Joh. 4. 13. doth make it His work to renew their strength by upholding and actuating their graces and making them advance from strength to strength in despite of all imaginable difficulties neither is there any other strength or might whether naturall or acquired which can sufficiently furnish us to rancounter all those difficulties which are incident in our Christian course but that whereof the Spirit of God residing in us is the author and giver for he prayeth they may be strengthened with might in the inner man from the spirit 8. Though Christians are not to neglect their outward and bodily concernments 1 Tim. 5. 8. 23. yet the spirituall estate of their eternall souls is to be cared for most and so much as if it go well with that and if the soul be strengthened with might for carrying on the concernments thereof their outward concernments may trouble them the lesse and especially the care of Ministers should be employed about the inward and spirituall estate of their flock for Paul prayeth they may be strengthened in the inner man his care did run most upon that Vers. 17. That Christ may dwell in your hearts by faith HEre is the second petition of the Apostle's prayer wherein he seeketh that which is the cause of strengthning and corroboration by the Spirit spoken of ver 16. even that Jesus Christ by vertue of a continued act of lively faith in Him might be perpetually present in His Vertue Grace and Spirit working not only in their tougnes and brains but also and mainly in their hearts Doct. 1. That we may partake of any saving benefit purchased by Christ and particularly that we may be strengthened with might by the Spirit in the inner man for doing any thing that is spiritually good it is most necessary that we partake first of Christ Himself being most strictly united to Him and even as the members are to the head from which they receive sense and motion Christ giveth nothing of His purchase unto any but to whom He giveth Himself first 1 Joh. 5. 11 12. and to whomsoever He giveth Himself upon those He bestoweth all things Christ in us being the hope of glory Col. 1. 27. the fountain of life Gal. 2. 20. and of all things needfull 1 Job 4. 4. for Paul having prayed that they may be strengthened with might in the inner man subjoyneth the way and manner how this strength was to be conveyed unto them even by Christ's dwelling in their hearts by faith 2. There is a strict conjunction and near familiarity between Christ and Believers even such in some sort as is between an indweller and the house wherein he dwelleth whereby Jesus Christ God and Man in one person is present with the Believer not in His substance only as He is God for so He is every where Jer. 23. 24. nor in His substance at all as He is Man for so the heavens do contain Him Act. 3. 21. but by His gracious operation and speciall influence upon them whereby He quickeneth them Rom. 8. 10. ruleth them Act. 9. 6. and liveth in them Gal. 2. 20. for he prayeth that Christ may dwell in their hearts which petition is granted in behalf of all Believers seing he prayed in faith 3 Though Christ doth thus familiarly communicate Himself unto all Believers so as to dwell in them by His gracious presence yet not unto all alike but unto some in a larger measure than unto others according as He worketh more and more effectually in some than in others for though Christ did already dwell in those converted Ephesians chap. 2. 22. yet Paul doth pray that Christ may dwell in them which therefore must be understood of a greater measure and degree of His indwelling presence than formerly they had 4. Where Jesus Christ doth once take up His abode and dwelling in the heart there He remaineth constantly and flitteth not in so far as though sometimes He withholdeth that gracious influence of His which is necessary only to the wel-being flourishing and vigorous thriving of grace in the heart Cant. 5. 6. yet He never withdraweth that influence which is necessary to the being of grace and without which grace would utterly die and perish Psal. 73. 23. for the word rendered to dwell signifieth to take up a fixed and immovable habitation and differeth from another word very like unto it which signifieth to sojourn in a place only for a season 1 Pet. 1. 17. That Christ may dwell in your hearts 5. Though even the bodies of Believers be temples of the holy Ghost and consequently of Jesus Christ for Christ dwelleth in them by His Spirit 1 Cor. 6. 19. yet the heart will and affections of man are the chief place of His habitation wherein He resideth as in His strong citadel from which He commandeth the other faculties and members And without His presence there He cannot have any habitation in any part of the man elsewhere the tongue cannot receive Him by speaking nor the understanding by knowing nor the hand by external working except He be received in the heart from which proceed the issues of life Pro. 4. 23. for he prayeth that Christ may dwell in their hearts 6. Though Jesus Christ doth make His first entry unto and dwelleth in Believers by His Spirit 1 Joh. 4. 13. whereby He uniteth them to Himself quickeneth and ruleth them yea and worketh the grace of faith in them Joh. 6. 44. yet faith being so wrought the
what they ask delay or disappointment being in that case much better for severall reasons than a present grant for saith Paul He is able to do exceeding abundantly above all that we ask or think Now he speaketh not of His absolute power but as it is operative and working in and for Believers as appeareth from the instance given according to the power that worketh in us saith he 6. This superabundant work of Gods mighty power transcending the hopes and apprehensions of the most inlarged hearts is not reserved wholly to be manifested in the glorification of the Elect but is manifested already to every Believer in part in so far as the work of their conversion at the first of carrying on the work of grace in them afterwards of their through-bearing under and delivery from crosses and trials the timous and unexpected trysting of severall comfortable providences with their necessities are so many proofs and instances of Gods working above what they do ask or think for He is able to work so saith he according to the power that worketh in us 7. We ought to look upon the by past instances of Gods gracious and powerfull working in us as so many confirmations of our faith that He will work powerfully in us for the time to come yea and above what He hath already wrought according as our present state shall call for it for he maketh God's working powerfully in them at their conversion an argument to confirm them that God would work exceeding abundantly even to the fulfilling of all his petitions for them the accomplishment of some whereof to wit their being filled with the fulnesse of God was more than any thing already wrought in them according to the working of His mighty power saith he Vers. 21. Unto him be glory in the Church by Christ Jesus throughout all ages world without end Amen NExt there is the thanksgiving it self wherein the Apostle having his own heart doubtlesse duely affected and overcharged with high thoughts of Gods goodnesse mercy power justice and other attributes manifested chiefly in that admirable work of Redemption whereof he hath spoken at length from the beginning of this Epistle and having engaged his heart to set forth the glory and excellency of those praise-worthy attributes both in word and work doth further wish that this duty of glorifying God may and thereby also doth foreprophesie that it shall be gone about by Gods true Church to wit among visible professours members of the Church and chiefly sincere Believers even all such as should find the saving effects of Gods glorious attributes in their own experience and this in all ages and generations so long as the world should stand and to all eternity after time shall be ended and by Jesus Christ in whom all their sacrifices of prayers and praises or of any other performance are accepted of God Doct. 1. The subject matter of a Believers song of praise and glory to God is not only those things which God hath graciously done already but what He is yet to do together with the consideration of His power and goodwill to do them for the Apostle doth here ascribe glory to God even for what He was able to do above what they could ask or think as appeareth from the connexion of the two verses 2. As we ought to make conscience of praise and thanksgiving to God our selves So such is the weight of this duty in it self Psal. 106. 2. and so far short doth the best come in it Neh. 9. -5. so profitable is this duty unto those who do practise it Psal. 147. 1. that we would seriously wish and accordingly endeavour that many others would take a lift of it and joyn with us in this weighty task of giving glory to God for this is a part of Paul's giving glory to God even a wish that the Church may joyn with him in it Unto Him be glory in the Church 3. Though it be the duty of all reasonable creatures to set forth Gods glory yea and all do set it forth one way or other even damned men and devils in a passive way Rom. 9. 17. Yet only those are fit to go about this heavenly duty in a spiritual manner and only such will make conscience of it whom God hath separated from the world unto Himself and upon whom He doth manifest the gracious effects of His praise-worthy attributes for he enjoyneth this duty unto the Church and especially to real Believers in it because the Lord doth make His glorious attributes in their gracious effects manifest only to such Psal. 76. 1 2. Unto Him be glory in the Church 4. Praise and thanksgiving is a duty to be performed not only by Professors and Believers severally and apart but by all of them conjunctly in the assemblies of Gods people as being a part of that publick homage we owe to God Psal. 65. 1. and a 〈…〉 an of mutuall edification Col. 3. 16. for he saith unto Him be glory in the Church 5. Though the duty of thanksgiving and praise be all which God requireth from us for favours bestowed on us Psal. 50. 15. yet we cannot discharge even this duty of our selves and acceptably but by Jesus Christ through whom we have furniture and strength to do Philip. 4. 13. accesse unto God in doing Eph. 2. 18. and acceptation with God when we have done either this or any other duty Eph. 1. -6. for he saith unto Him be glory in the Church by Christ Jesus 6. As God shall never want glory from His Church So there shall alwayes be a Church through all ages to hold up this song of praise and glory to God against which the gates of hell shall not prevail Matth. 16. -18. neither shall the Church ever in any age want matter of praise the saddest times want not their own mercies Ezek. 9. 13 for as this is a wish so it is a prophesie that unto Him shall be glory in the Church through all ages 7. See further from the continuance of this song unto all eternity and from the Apostles Amen whereby he closeth the thanksgiving upon Gal. 1. ver 5. doct 3. and 4. World without end Amen CHAP. IIII. THe Apostle having in the three preceeding Chapters given a short sum of saving doctrine doth now to ver 21. chap. 6. exhort them to suitable practice And first being to presse upon them the practice of such duties as are more general and common to all as they are Christians to chap. 5. ver 22. He doth in the first part of this Chapter exhort them to unity and to make way for his so doing he first premitteth a general exhortation to walk worthy of their vocation ver 1. And next subjoyneth a more particular exhortation unto such graces as have a more special influence upon unity as humility c. ver 2. and so doth fall upon his intended scope which is to presse upon them the study of unity ver 3. Which he inforceth 1.
ye kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven you HEre is the sixth precept enjoyning the exercise of some vertues which are opposite unto and remedies against those vices presently mentioned The first whereof is mutuall kindnesse a vertue whereby from a sweet and loving disposition of heart towards all Rom. 12. 10. we labour to be affable easie to be entreated for the good of others Iam. 3. 17 and of a sweet and amiable carriage towards those with whom we converse Rom. 12. 18. and it is opposite both to pride of spirit evidenced in a lofty carriage Psal. 10. 2. 5. and to morosity or uncivil austerity 2 Sam. 25. 17. The second is tender-heartednesse commiseration or mercy whereby we are most inwardly and in the very bowels as the word signifieth touched and affected with compassion towards the miseries and infirmities of others so far would he have them from thirsting after revenge And thirdly he recommendeth unto them to give evidence of their kindnesse and tender-heartednesse in an hearty free and pleasant pardoning of mutuall wrongs as the word signifieth And lastly he inforceth this dutie of mutuall forgivenesse from Gods example in forgiving us all our offences for Christs sake Concerning which duty of forgiving and pardoning one another here enjoyned know first that as to the wrong to be forgiven in so far as it is alwayes an offence against God and sometimes against the publick laws of the land we have not power to forgive it Isa. 43. 25. nor to meddle with it further than by prayer to God Iam. 5. 14 15. and in some cases by intercession with the Magistrate but in so far only as it is a wrong done to us we are to forgive it Know secondly that this forgivenesse implyeth a removall of all inward grudge and endeavour after private revenge Lev. 19. 18. together with a readinesse to do all duties of love and kindnesse to him who hath done the wrong as God doth minister occasion and ability Exod. 23. 4 5. Which yet thirdly doth not bind us up from having recourse to the Magistrate for attaining restauration to our right and reparation of our wrongs providing we go not to law for trifles 1 Cor. 6. 7. nor yet before all amicable means be privately essayed for taking away the occasion of strife 1 Cor. 6. 5. See further upon Col. 3. ver 13. doct 3. Hence Learn 1. The exercise of kindnesse in a sweet and amicable carriage is a singular remedy against sinfull anger and all its branches in so far as thereby we not only give no occasion of anger unto others but also do give place unto wrath Rom. 12. 19. whereby it slayeth it self and we do overcome evil with good for as a remedy against all the branches of sinfull anger formerly mentioned he enjoyneth And be ye kind one to another 2. The exercise of mercy and tender-heartednesse is another soveraign remedy against sinfull anger and all its branches in so far as thereby we are inabled to look upon the fooleries infirmities yea and other greater injuries done by our neighbour with pity and compassion which otherwise would provoke our anger and passion for he enjoyneth this as another remedy against all the branches of sinfull anger Be ye tender-hearted 3. Then and not while then may a man conclude that wrath and anger are sufficiently mortified when he is not only in a readinesse to discharge all duties of kindnesse and love to the party who hath injured him but doth also look upon him for so doing as one who is an object of compassion and pity rather than of passion and anger for in stead of bitternesse wrath anger and malice against those who had injured them he injoyneth And be ye kind one to another and tender-hearted 4. The exercise of kindnesse and tender-heartednesse ought and will go together where there is a suitable object for both to work upon so that kindnesse will not be broken off because of the miseries and infirmities of those to whom we owe kindnesse but rather heightened and helped by an addition of tender-heartednesse and bowels of compassion for he commandeth not only be ye kind one to another which respecteth our neighbour under either state whether of prosperity or adversity but also be tender-hearted which respecteth him under misery 5. Those graces of kindnesse and mercy are to be exercised especially in the case of wrongs and injuries yea the reality of those graces are best tried not by our exercising them to such as do us no hurt but in bearing with and pardoning of those who have given just cause of provocation by real injuries for the Apostle will have kindnesse and tender-heartednesse exercised in forgiving one another which supponeth a wrong done 6. Even those who have gotten a heart from God to forgive wrongs done to themselves by others are not so free of infirmities but they will be sometimes doing reall injuries unto others and therfore stand in need of forgivenesse themselves for so much is implyed while he calleth for mutual performance of this duty even forgiving one another 7. Only those whom God hath forgiven for Christs sake can freely pleasantly and from the fountain of true love in the heart forgive those wrongs which are done to them by others and the more a man hath attained to know that God hath pardoned himself he will be the more inclinable to shew forgivenesse unto others for he maketh their forgiving of others a consequence of Gods forgiving them And therefore when the Scripture commandeth us to forgive that we may be forgiven Mark 11. 25. it doth not mean that our forgiving others doth go before Gods pardoning of us but is an immediate effect of it or at the most an antecedent to our sensible perceiving of it Forgiving one another even as God for Christs sake hath forgiven you 8. That Gods practice in forgiving us is an effectuall argument for exciting us to forgive and pardon one another see upon Col. 3. 13. doct 7. 9. The example of God in forgiving us is not only an argument exciting us to forgive one another but also a pattern which we are to resemble in the manner of our forgivenesse not that our forgivenesse can match His in equality or perfection but in similitude and likenesse which consisteth chiefly in this that we forgive sincerely not hypocritically freely and not unwillingly fully and not by halfes irrevocably and not for a time only as He doth Matth. 18. 35. Mica 7. 18. Col. 2. 13. Jer. 31. 34 for he saith Forgiving one another even as God hath forgiven you 10. Though God hath freely forgiven us yet He hath seen to the satisfaction of His provoked justice for the wrong done antecedently to His forgiving of us which satisfaction is not exacted of us but of Christ who was made sin for us 2 Cor. 5. 21. And therefore though we are to imitate God in remitting the private injury
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
without any reserve or limitation and the practice of any other is to be followed but so far as their example is conincident with Gods Word and practice See 1 Cor. 11. 1. where Paul commandeth them to follow him with an expresse limitation to wit as he was a follower of Christ but here his command is absolute and unlimitted Be ye followers of God 5. The Lord doth enter into most intimate friendship with and taketh on most neer relations unto those whose sins He pardoneth So that He doth not only free them from deserved wrath but placeth them among the children and maketh them adopted sons and daughters unto Himself for here he calleth them God's dear children of whom He said chap. 4. 32. that God had forgiven them for Christs sake 6. All those who are dear children to God by adoption should look upon their highest priviledges as strongest engagements to duty and particularly set themselves to imitate Him in the exercise of mercy kindnesse forgivenesse and of such other duties as He hath made lovely and amiable by His own example for Paul maketh their priviledges an engagement to duty and to imitate God in particular Be ye followers of God as dear children 7. It is not sufficient that we set our selves to imitate God except we do it as dear children that is first humbly Matth. 18. 2. 3. and next with a kind of naturall affection and propension for so do children affect to imitate and by imitation to please their parents and not as servants and slaves by compulsion Hence he saith as dear children pointing not only at the reason why but the manner how they should follow Him Vers. 2. And walk in love as Christ also hath loved us and hath given Himself for us an offering and a sacrifice to God for a sweet smelling savour HE doth next illustrate yet further that precept given chap. 4. ver 32. and joyntly sheweth wherein they were to imitate God to wit not only in forgiving but also in loving one another and so as they should walk in love whereby is meaned that all their actions towards their neighbour ought not only to be good in themselves but also flow from a principle of love to his good and edification which duty or constant task of walking in love is inforced by a new argument taken from Christ's example who loved us and did evidence His love by giving Himself freely and of His own accord Job 10. 18 even unto death for us or for our sins Gal. 1. 4. which action of Christ is illustrated first from the end for which He did give Himself even to be a propitiatory sacrifice unto God for expiating all the sins of the Elect as was fore-signified and typified by all those expiatory levitical sacrifices under the Old Testament whether those which were generally called by the name of offering under which were comprehended all sacrifices both of living beasts and of things destitute of life as flowre oyle frankincense and such-like or those which were more strictly called by the name of sacrifice and were of living beasts and therefore conjoyned with shedding of bloud as the word in the original implyeth which cometh from a root signifying to kill and slay hence it is that our crucified Lord doth here get the name both of an offering and sacrifice This action of Christ is illustrated next from its fruit and efficacy to wit the rendering of God well-pleased with Christ His offering up Himself and with the persons and performances of true Believers for His sake as sweet smelling odours by reason of their likenesse unto and agreement with our spirits are well-pleasing and satisfying unto such as find them Doct. 1. Whatever duties of mercy and kindnesse we do discharge unto our neighbour we do not sufficiently imitate God therein neither perform service acceptable to Him if they flow not from a principle of love to our neighbours good and edification and be not directed thereunto as the great end of our work next to the glory of God and therefore a man may do many externall duties of love and yet not be accepted of God when his great aim is to be seen of men Matth. 6. 2. or to merit heaven by his good works Rom. 9. 31 32. without any inward compassion or affection to his neighbour or a sincere aim towards his good for the Apostle sheweth we do only then rightly imitate God in the duties of kindnesse and love when all we do floweth from the inward affection of love and is from love to our neighbour directed to his good while he saith walk in love 2. Our walking in love to our neighbour as it is formerly explained and when it floweth from the fountain of love to God is an evidence of adoption and of one who is a dear childe to God for having spoken of their near relation to God as being His dear children he presently enjoyneth them to make so much evident by their walking in love 3. That God the Father doth pardon the sins of the Elect having given His Son unto death to purchase pardon for them doth speak His love unto those whom He doth pardon and that Jesus Christ did willingly give Himself to death for them doth no lesse speak His unspeakable love unto them also So that they are equally loved both by the Father and the Son for he saith as Christ also hath loved us the particle also relateth to the love of the Father in pardoning for Christs sake whereof he presently spoke 4. So necessary is love among Christians together with those many duties which flow from it So many are the snares and difficulties which Satan our own corrupt natures and our mutual infirmities do create in our way to keep us from it that God seeth it necessary to propose the love both of the Father and the Son as two most powerfull adamants to draw our backward hearts up towards it for saith he Walk in love as Christ also hath loved us 5. As Christs love to lost sinners being firmly believed is a strong argument constraining those whom He hath so loved to walk in love towards others that being one of the great things required by Him from those whom He loveth Joh. 15. 12. So this love of Christ to us ought to be a pattern and copy to which we are to be conformed in our love towards others and therefore our love ought to be free for so was His Job 15. 16 It ought to be fruitfull for so was His Gal. 1. 4. it ought to be constant for so was His Job 13. 1. it ought to be discreet not encouraging or humouring the person beloved in sin for so was His Matth. 16. 23. And walk in love as Christ hath loved us saith he 6. Then do we consider the love of Christ aright and so as to be effectually incited to our duty from the consideration of it when we look upon it in those effects which flowed from it and especially