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
to a stately edifice founded upon Christ ver 20 21. And shewing they were a part of this building ver 22. Vers. 1. ANd you hath He quickened who were dead in trespasses and sins THe Apostle being yet further to establish those Ephesians in the doctrine of salvation by free grace in Christ and for this end to set forth the happinesse of that estate in which free grace had placed them sheweth the misery of their former estate before conversion even that they were dead not naturally but spiritually there being nothing of that spiritual life in them which consisteth in the union of the soul with God Joh. 5. 40. and in a vertue and power of the soul flowing from this union to do those things which are spiritually good and acceptable unto God Joh. 15. 5. even as the natural life consisteth in the union of the soul with the body whereby the man is inabled to move speak and do such other actions as are competent to that life so that their spiritual deadnesse doth speak a separation from God Psal 53. 3. and total inability to do any thing which is spiritually good Rom. 8 7. The efficient and formall cause of which death he sheweth to have been their sins and trespasses whereby under two words used indifferently in Scripture to expresse one and the same thing and both of them in the plural number is set forth the multitude of sins under which they lay in this their dead condition as their original sin their actual sins sins of omission commission and especially their manifold idolatries which are chiefly pointed at as those sins wherein not only the Ephesians but the world in general did wallow before Christ came in the flesh Act. 17. 29 30. Hence Learn 1. It is not sufficient that the Servants of Jesus Christ do only preach priviledges and hold-forth unto Believers that happy estate unto which they are lifted-up through Christ It is necessary also that joyntly herewith they be calling them to minde their wofull miserable and lost estate by nature that the one being set foregainst the other both may more clearly appear in their own colours and that those dangerous rocks of growing vain because of what they now are 2 Cor. 12. 7. and of turning discouraged and diffident because of what they once were Psal. 25. 7. may be eschewed for the Apostle in the preceeding chapter having spoken much of those high priviledges unto which the Ephesians were advanced by Christ he doth here minde them of that miserable state wherein God found them And you who were dead in sins and trespasses 2. There is nothing contributeth more to commend the doctrine of free grace to peoples consciences and so to commend it as to make them closely adhere unto it both in profession and practice than the serious perpending of mans wofull and altogether hopelesse estate by nature This alone would do much to scatter all that mist whereby humane reason doth obscure the beauty of this truth by extolling man's free will as a co-worker with grace Rom. 3. 19 20. and would necessitate the lost sinner to imbrace it and to venture his otherwise hopelesse salvation upon it 1 Tim. 1. 15. for this is the Apostle's scope through this whole Chapter even from the consideration of the wofull estate of those Ephesians before conversion to illustrate this doctrine of salvation by free grace and to confirm them in it And you who were dead in sins and trespasses 3. Believers in Jesus Christ are not to look upon their lost and miserable estate by nature separately and apart from but joyntly with God's free grace and mercy which hath delivered them from that misery for otherwise the thoughts of sin and misery may if God should give way swallow them up Mat. 27. 4 5. Hence is it the Apostle hath so contrived his discourse here that all-alongs while he speaketh of their misery in the first three verses the mind of the Reader is kept in suspense without coming to the perfect close of a sentence untill God's mercy in their delivery from this misery be mentioned ver 5. for the Original hath not these words he hath quickened in this verse but the Translators have taken them from ver 5. to make up the sense without suspending the Reader so long untill he should find them in their own proper place And you who were dead c. 4. Every man by nature and before conversion is dead not to sin for that is proper to the Regenerate only See Rom. 6. 2. where the grammatical construction is the same in the Original with that which is here only the sense is much different but in sin whereby he is wholly deprived of all ability and power to convert himself Rom. 9. 16. or to do any thing which is spiritually good Rom. 8. 7. for while he saith the Ephesians were dead in sins before God did quicken them he speaketh of a thing common to them with others and therefore he reckoneth himself and the other believing Jews with them ver 3. And you who were dead in sins 5. As the fountain-cause of this spiritual death was Adam's sin in whom all have sinned Rom. 5. 12. through the merit of whose sin imputed to us we are deprived of original righteousness Rom. 7. 18. and a perverse inclination unto all evil hath come in its place Gen. 6. 5. So every mans own particular actual sins do lay him lower under this state of death and make his delivery from it more difficult Jer. 13. 23. for saith he Ye were dead in sins and trespasses under which are comprehended as we shew both their original and actual sins Vers. 2. Wherein in time past ye walked according to the course of this world according to the prince of the power of the air the spirit that now worketh in the children of disobedience HE proveth they were thus dead in sins and trespasses from their walking in and making a daily trade of sin without striving against it or any through remorse for it which wofull walk of theirs he doth illustrate from two guides which they followed and by which they were carried-on and incouraged in their sinfull course The first was the universal corrupt course and custom of the world that is of wicked men in the world Psal. 17. 14. in all ages which had become a Law for them to walk by The second guide was Satan who is here called a prince not only because there being a number of those unclean spirits they are joyned as one politick body among themselves under one who is as prince and head of the rest Mat. 12. 24. and 25. 41. but also and mainly because of that power which all the Devils and chiefly their head and prince have over wicked men in the world Joh. 14. 30. 2 Cor. 4 4. even over the children of disobedience which princely power of his is described from the place where by God's permission he doth exercise it to wit the
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
and Body as a Sacrifice by death upon the Crosse. The wrong was infinit Gen. 39. 9. and so must the price be even no lesse than the Bloud of God Act. 20. 28. Who gave himself for our sons 5. Such was the desire which Jesus Christ had to the salvation of lost sinners Prov. 8. 31. such was His care to perform what He had undertaken to the Father and what was fore-told of Him in Scripture Psal. 40. 7 8. that willingly and of His own accord without any constraint except that of love Joh. 15. 13. He did offer up himself a Sacrifice to satisfie provoked justice for He gave himself for our sins saith Paul 6. They for whom Christ did give Himself upon the Crosse are also delivered by Him from this present evil world which Christ doth not by taking them presently out of this world by death or otherwise Joh. 17. 15. But first by renewing their natures and so separating them from the condition of unregenerate men who are called the world 1 Joh. 15. 19. And secondly by guarding them against those baits and snares of sinfull temptations which are mainly prevalent in the men of this world 1 Joh. 2. 16. Thirdly by defending them so far as He seeth conducing for His own glory Psal. 76. 10. and their good Psal. 84. 11. from the malicious cruelty of wicked men of this world Psal. 105. 14. And lastly by taking them at the close of their time 2 Cor. 5. 1. from Earth to Heaven that they may be for ever with Himself Joh. 14. 3. for He gave himself that He might deliver us from this present world Doct. 7. So much do wickednesse and wicked men abound in the world Gen. 6. 5. so many are the snares and temptations to sin and wickednesse which are in it 1 Joh. 2. 16. so many also are the crosses and calamities which godly men may resolve to meet with while they are in the world Psal. 34. 19. that though the world simply in it self and as it speaketh our duration and abode in this life all the dayes of our appointed time be not evil but distinguished from evil Joh. 17. 15. Yet for those causes and in those respects the present world is an evil world for so it is here called 8. That any of lost mankind in whom by nature sin doth reign should have their natures renewed the power of sin in them mortified and so themselves delivered from this present evil world it was necessary that Christ should offer up Himself for as life eternal so also God's Image and Holinesse was forfeited by Adam's fall unto all his posterity 1 Cor. 15. 21. and so behoved to be purchased by Christ's death before ever we could attain unto it Heb. 9. 14. for saith the Apostle He gave himself that we might be delivered from this present evil world 9. This evil world wherein so much wickednesse so much misery and so many wicked men abound is but present not lasting transient not continuing it is hastening to its end Rom. 8. 19. and at last shall be consumed with fire 2 Pet. 3. 10. and a new World new Heavens and a new Earth are to succeed unto it wherein shall dwell righteousness 2 Pet. 3. 13. for he calleth this a present world importing that there is another to come 10. That Jesus Christ did offer up Himself in satisfaction to provoked Justice for the sins of the Elect was a thing decreed and appointed by the Father which as it speaketh the Fathers unspeakable love unto lost sinners Joh. 3. 16. so it sheweth the ground whereupon the satisfaction given by Christ is accepted for those who by faith lay hold on Him Joh. 6. 39 40. it was so transacted betwixt the Father and the Son even that He should give himself for our sins according to the will of God to wit the Father for when God is opposed to Christ then God signifieth the Father Yet so as the other two Persons of the Godhead are not excluded as is noted upon Ver. 1. Doct. 6. 11. By reason of this satisfaction given by Jesus Christ to provoked justice for our sins God who was before a consuming fire to sinners Heb. 12. 29. a strict sin-pursuing Judge Exod. 34. 7. becometh now our Father for justice being satisfied and that satisfaction laid hold upon by faith Rom. 5. 1. the enimity ceaseth and we become children yea heirs and joynt-heirs with Christ having received the Spirit of adoption whereby we cry Abba Father Rom. 8. 15 16 17. This is imported while it is said According to the will of God and our Father Vers. 5. To whom be glory for ever and ever Amen HEre is the close of the Salutation in which by holding forth his own practice for an example he comprehendeth the duty of the Redeemed they are to ascribe lasting glory and praise to God the Father for His good-will to this work of our Redemption by Jesus Christ. Doct. 1. As God in this great work of our Redemption by Jesus Christ hath made the glory of almost all His Attributes especially of His Justice as to Christ Rom. 8. 32. of His Mercy as to us Eph. 1. 7. and consequently of His infinit Wisdom 1 Tim. 1. 17. to kyth and shine forth So it ' is the duty of the Redeemed and such a duty as useth willingly to flow from the very making mention of that so excellent a Work in a heart duely affected with the worth thereof even to acknowledge that glory of His which is manifested therein and to wish that His glory may be set forth more and more both by our selves and others and this not only by speaking to the commendation of His Glory and Greatnesse Psal. 145. 5 6. but by making our whole life and conversation to be nothing else but a testimony of our thankfulnesse to Him 2 Cor. 5. 15. for the Apostle having mentioned that great Work ascribeth glory to God as God's due and his own duty To whom be glory 2. This duty of ascribing glory to God for the great and excellent work of our Redemption is such that it can never be sufficiently discharged there is no lesse required than a succession of Ages to Ages yea and Eternities leisure to ascribe glory to God for so much is imported while he saith To whom be Glory for ever and ever 3. The Glory of the Redeemer and of God who sent His Son to do that Work shall be the long-lasting and never-ending song of the Redeemed-ones through millions of imaginable ages even to all eternity so much doth the word rendered for ever and ever bear for it signifieth to ages of ages or innumerable ages 4. Our praise and thanksgiving to God must not be formal or verbal only Mat. 15. 8. but ought to be fervent and serious as proceeding from the most intimate affection of the heart Luk. 1. 46 47. signified by the word Amen that is Let it be so an earnest wish Vers. 6. I marvel that ye
them in their leaving of it yea and that knowingly and with confidence they may be able to denounce the curse of God against those who would dare to hold out another way of Salvation contrary unto it for so doth Paul If an Angel preach besides what we have preached let him be accursed 4. The Ministers of Jesus Christ ought to be faithfull unto the souls of those over whom they are set by declaring the whole Counsel of God unto them Act. 20. 27. and keeping up no Truth necessary for Salvation from them for Paul was thus faithful to the Galatians else he could not denounce those accursed who would preach any thing to wit as necessary to Salvation even besides that which he had preached unto them as he doth here 5. So much of glory to God's Justice and Mercy is manifested in the Doctrine of the Gospel Eph. 1. 6 7 12. the keeping of this Doctrine pure and uncorrupt is so necessary for the salvation of sinners 1 Tim. 4. 16. the perverting of this Doctrine by adding any thing of mans inventions to it is so dishonourable to God whose wisdom is hereby taxed as defective so destructive to the Doctrine of the Gospel it self ver 7. and so perniciously poisonable to the souls of People Act. 15. 24. that they who are guilty of this sin and labour to seduce others to imbrace their pernicious Errors are liable to the terrible curse of eternal separation from Christ and ought to be pronounced such judicially by the Church Tit. 3. 10. Let him be accursed or Let him be Anathema which was one kind of that dreadfull sentence of Excommunication as it was used with the Jews and the word signifieth that which is put apart from the use of man and dedicated unto God with the accursing of them who should convert it to their own use and so by a translated sense it signifieth eternal separation from Christ. Rom. 9. 3. 1 Cor. 16. 21. Doct. 6. The more impartial the Ministers of Christ be in reproving of sin and denouncing of threatnings against all without exception who are guilty of the sin threatned the word of reproof and threatning will have the more weight from his mouth and when the Word is dispensed with evident respect to persons so that the faults of some are sharply rebuked when the sins of others equally guilty for by-respects are wholly connived at usually no person careth for it therefore Paul that the judgment denounced may have the more weight with others exempteth not himself if so he should be found guilty of the sin against which he threatneth Though saith he even I Paul or any other of the Apostles preach any other Doctrine c. 7. As people when they discern any excellencies or perfections whether in gifts or graces in Ministers are ready to take upon trust whatever they deliver so nothing of that kind should make faith to what they preach if it be not founded upon the Word of Truth the first of these is supposed the other more directly expressed while he saith If we or an Angel from Heaven preach any other Doctrine let him be accursed 8. The Authority of the Gospel and written Word is far above the Authority of the most trust-worthy Men yea and of the glorified Angels So that neither Man nor Angel Church or any other can adde any Authority to it as though without the testimony of those it had not sufficient Authority in it self 2 Pet. 1. 19. and from God the Author of it 2 Tim. 3. 16. to give faith unto it neither can they detract any thing from its Authority though they should all in one voice contradict it as it appeareth from this impossible case supposed by the Apostle Though we or an Angel from Heaven preach any other Gospel let him be accursed Vers. 9. As we said before so say I now again If any man preach any other Gospel unto you than that ye have received let him be accursed THat the Apostle may shew what he spoke proceeded neither from rage nor rashnesse he doth again denounce the former terrible curse more generally against all whomsoever guilty of the forementioned sin Doct. 1. Such is the incapacity of mens minds to understand the things of God Eph. 4. 18. the imbecillity and weaknesse of their memories to retain and carefully keep Heb. 2. 1. Yea such is the deadnesse slownesse and aversnesse of the will and affections from imbracing and giving entertainment to saving Truths at first when they are offered Zech. 7. 11. that weighty and necessary Truths are not only once but frequently to be inculcated by faithful Ministers especially fundamental Truths Philip. 3. 1. and of daily use and practice 2 Pet. 1. 12. which frequent inculcating of one and the same thing must flow not from lazinesse occasioning vain and idle repetitions condemned Mat. 6. 7. but from the zeal of God respect to and compassion of the peoples necessity for Paul doth inculcate and again repeat this necessary and fundamental Truth that the Doctrine of the Apostles and by consequence their Writings 1 Joh. 1. 1. have Divine Authority and are throughly sufficient to Salvation without any mixture of humane Traditions added to them As I said before so say I now again 2. Though zeal for God and Truth with servency in the delivery of Truth chiefly in the reproof of sin Isa. 58. 1. be required in a Minister yet he is carefully to guard lest under pretence of zeal he vent his inconsiderate and fleshly passions or lest he give any ground for people to conceive so of him for Paul guardeth against this by repeating advisedly what he had presently spoken As I said before so say I now again 3. It is not enough for the Salvation of peoples souls to have the Gospel preached in purity among them except it he also received by them as labouring to understand the purpose of it Act. 8. 30. giving assent unto the truth of it in their understanding Heb. 4. 2. and imbracing the good things offered by it in their heart and affections 1 Tim. 1. 15. for whereas ver 8. Paul said they are accursed who teach otherwise than he had preached here he saith they are accursed who preach otherwise than they had received whereby it appeareth as Paul had preached the Gospel of Christ so the Galatians received it to wit the whole bulk of Church-members come to age the two first wayes mentioned in the Doctrine and sincere Believers among them in the last way Vers. 10. For do I now perswade men or God or do I seek to please men for if I yet pleased men I should not be the servant of Christ. HEre is a second Argument proving the Divine Authority of the Gospel which Paul had preached to those Galatians taken partly from the scope of his Doctrine which was not to perswade men that is by a necessary Ellipsis and a construction somwhat unusual he did not by his Doctrine perswade men to be
10. 31. duties of our lawful imployments Heb. 11. 33. and to our carriage under crosses Heb. 11. 24 25. for by the life which Paul lived in the flesh is meaned this natural life Heb. 5. 7. 1 Pet. 4. 2. and his living this spiritual life of Faith was extended even to the things of that life The life which I now live in the flesh is by the Faith of the Son of God Doct. 7. As Jesus Christ did give Himself a Ransom for the Elect See chap. 1. 4. so no worth in us no good which He expecteth from us or need which He stood in of us but only love in Him to us did move Him so to do He loved me and gave Himself for me 8. Though the full perswasion and assurance of Christ's special love unto and His dying for me in particular is not the very essence and being of saving Faith Eph. 1. 13. for saving Faith may be without it Isa. 50. 10. Yet it is a thing which may be had without extraordinary revelation the Spirit of God enabling the Believer to discern in himself those graces 1 Cor. 2. 12. which are set down as marks of His special love and favour in Scripture 1 Joh. 3. 14 18 19 21 24. and bearing witnesse with His Spirit that he is a childe of God Rom. 8. 16. and this assurance should be aimed at in the right method by all 2 Pet. 1. 10. for Paul speaking in the name of other Believers sheweth he had attained it Who loved me and gave Himself for me saith he 9. This full perswasion and assurance in its own nature is so far from making those who have it loose the reigns to wickednesse and security that upon the contrary it serveth as a strong incitement to make them mortifie sin and live that spiritual life of Faith which is here spoken of for it served for this use unto Paul I live by the Faith of the Son of God who loved me and gave Himself forme Vers. 21. I do not frustrate the grace of God for if rightebusnesse come by the Law then Christ is dead in vain HAving removed the objection the Apostle proceedeth to establish Justification by Faith and not by the Works of the Law by a second argument to this purpose If we be justified by the Law or works done in obedience to the Law Then those two absurdities would follow 1. God's free grace and favour should be rejected despised frustrated and made uselesse for the word signifieth all these and the reason of the consequence lyeth in this That if Justification be by Works Then it cannot be by Grace Rom. 11. 6. 2. Christ's death had been in vain without any necessary cause or reason if the Justification of finners could have been attained by Works or by any other mean Doct. 1. They who have attained unto the perswasion and full assurance of God's favour and love in Christ ought above all others to maintain the glory of His Grace and Mercy in saving of sinners freely not admitting of any thing whether in practice or opinion whether in themselves or so far as is possible in others which may incroach upon it obscure it or weaken the thoughts of the excellency of it in the minds of men for Paul who was perswaded of Christ's love ver 20. doth look upon this as his duty flowing from that assurance I do not frustrate the Grace of God saith he 2. The joyning of Works with Faith in the matter of Justification is a total excluding of God's Free-grace and favour from having any hand in this Work for Grace admitteth of no partner so that if Grace do not all it doth nothing if any thing be added to it that addition maketh Grace to be no Grace Rom. 4. 4. for the Apostle reasoning against those who would have made Works to share with God's Free-grace and favour in Justification sheweth his joyning with them in that opinion would be a total rejecting and making uselesse of God's Grace I do not frustrate the Grace of God 3. That the Apostle doth exclude in this dispute from having any influence in Justification the Works not only of the Ceremonial but also of the Moral Law appeareth from this That he opposeth the Merit of Christ's death to all Merit of our own whether by obedience to the one Law or to the other neither can any reason be given for which our meriting by obedience to the Ceremonial Law maketh Christ to have died in vain which is not applicabl to the Moral Law For if righteousness come by the Law then Christ died in vain 4. That he excludeth also not only the Works of the Moral Law which are performed by the natural and unregenerate man but also those which the Godly do perform by vertue of Faith drawing influence from Christ appeareth from this that the Apostle useth this argument taken from the uselesnesse of Christ's death not against the unconverted Jews who had not received the Gospel and so would easily have granted that Christ was dead in vain but against those who had received the Gospel and so would never have pleaded that any Works done by a natural man but those only which flow from the Grace of Christ could justifie a sinner and yet Paul reasoneth against those If righteousness come by the Law then Christ is dead in vain 5. That he doth exclude also all Works of ours whatsoever from being the meritorious cause of our Justification not only in whole and their alone without the Merit of Christ but also in part and joyntly with His Merit appeareth from the former ground that he is reasoning against professed Christians who doubtlesse did give Christ's Merit and Death some share at least in Justification else the absurdity which is deduced from their Doctrine by Paul should have had no weight with them as being no absurdity in their mind Then Christ is dead in vain 6. If there had been any other way possible in Heaven or Earth by which the Salvation of lost sinners could have been brought about but by the Death of Christ then Christ would not have died our disease was desperate as to any other cure for while he saith If righteousness come by the Law then Christ is dead in vain he affirmeth two things 1. That to suppose Christ hath died in vain or without cause is a great absurdity no wayes to be admitted of 2. If the Justification and Salvation of sinners could have been attained by Works or any other mean then His Death had been in vain and so that it were an absurd thing to suppose he would have died in that case CHAP. III. IN the first part of this Chapter the Apostle having sharply rebuked these Galatians for their defection ver 1. useth five other Arguments to prove that we are justified by Faith and not by Works First They had received the saving Graces of God's Spirit by hearing the Doctrine of Justification by Faith and not by Works ver 2.
the Gentiles were ignorant of the true God and worshipped for gods those things which by nature and really were no gods but in opinion only and consequently they were not born or brought up under the pedagogy of the Law as the Jews were who therefore might pretend some excuse for their unwillingnesse to depart from it which those Galatians could not ver 8. And secondly that he may make their defection yet more inexcusable and convince them of great ingratitude to God in it he mentioneth the happy condition which they were brought unto before they made this defection to wit they had attained to the knowledge of God in Christ and this not by any industry of their own Rom. 9. 16 or for any merit or worth in them Deut. 7. 7. but were herein prevented by mercy in God who had first known them having from all eternity elected Eph. 1. 4. and in time effectually called them to the knowledge of Himself Gal. 1. 15 16 Thirdly from those grounds he doth with a kind of admiration at their ingratitude and folly fall upon them with a sad reproof for their turning again and desiring to be in bondage and under subjection to the observation of those Mosaical Elements or Ceremonies See ver 3. which he calleth weak as having never had any power in themselves to produce any spiritual effect Heb. 9. 9. and now under the Gospel have not so much as any figurative or sacramental use which formerly they had as being shadows of Christ to come Col. 2. 17. he calleth them also beggerly and poor as not being able to afford any solid consolation unto those who observed them now the Apostle calleth their defection a turning again and desiring to be again in bondage not as if they had been ever under that yoke formerly for this were contrary to ver 8. but it was a going backward from that measure towards which they had already advanced and the word again relateth to their act of turning and desire of bondage for they had been under bondage formerly to wit unto Idolatry from which they were converted But it doth not relate to the weak and beggerly elements under which they never had been ver 9. From Vers. 8. Learn 1. However Nature's light doth serve to make us know there is a God and that He ought to be served Rom. 1. 19. yet all the knowledge of God thereby attained is nothing else but ignorance in so far as it leaveth us destitute of the knowledge of God in Christ without which there is no salvation Act. 4. 12. for in this respect these Galatians are said to have been ignorant of God while they lived in gentilism although even then they had some knowledge of God as other Gentiles had Rom. 1. 19. Howbeit them when ye knew not God 2. When people are destitute of that knowledge of God which the written Word affordeth or though they have it yet will not follow it but give themselves up to be guided by those notions of a Deity with which the light of Nature doth furnish them they cannot but miscarry far in their apprehensions of God and in the nature of that worship which is due unto Him for the Galatians following this guide did worship plurality of false gods when they ought to have satisfied themselves with that one only true God Mat. 4. 10. Ye did service unto them which by nature are no gods 3. Men are naturally inclined to feign some representation of the Godhead unto themselves by things which incur in the outward senses whether Sun Moon Stars Gold Silver Wood or Stone that hereby at first they may be only kept in remembrance of God Exod. 32. 1. from which they do easily advance further to give divine worship unto those images and representations and so do service unto those who by nature are no gods as these Galatians did 4. There is not any kind of religious worship or service under any name whatsoever to be given unto any creature but to God only as the giver of it would not commit idolatry for here the doing of service unto those who by nature are no gods is condemned and it is the same worship and service as is clear to any who understand the first language which the Papists affirm may be given to Saints and Angels 5. It is not unprofitable but very necessary sometimes for converted Christians to be put in remembrance of that sinfull and miserable case wherein they were before conversion and this as for other reasons so that hereby they may be made to prize highly esteem and be thankfull to that free-grace which shewed pity on them for so the Apostle mindeth them of the time when they knew not God 6. The moe of outward engagements unto a sin or error by education or former instruction are lying upon a people or person they are in some sense the more excusable and at least to be pitied Act. 17. 30. and the fewer engagements there be of that kind they are the more inexcusable and the lesse to be pitied for he aggregeth the sin of those Galatians in hankering after the Jewish Ceremonies from this that then or in the time of the Churches minority spoken of ver 3. they were not under that yoke and so not engaged by education and former instruction to adhere unto them as the Jews were Not knowing God they served them which by nature were no gods From Vers. 9. Learn 1. Such are the riches of mercy in God that He doth sometimes convert and save the most debauched and gracelesse sinners and therefore we are not to despair even of such for these Galatians who did once serve idols were afterwards made to know God as the word signifieth and were known of God 2. People would labour to inform themselves in the knowledge of God according to the written Word as they would remove an otherwise invincible bar standing in the way of their conversion for God can neither be served obeyed or trusted upon except He be known Hence the converted state of these Galatians is set forth by their knowing of God But now after ye have known God 3. Then is God known aright and savingly when He is known in Jesus Christ according as He is held forth in the Gospel without whom God is a consuming fire and in and through whom He is well pleased Mat. 3. 17. for then and not while then are the Galatians said to know God when they knew Him in Christ revealed in the Gospel But now after ye have known God 4. So tender ought we to be of God's honour in the work of man's conversion as that we maintain or affirm nothing which may though but seemingly ascribe the praise of that work either in whole or in part to man 's own free-will industry and pains or withdraw any part of it from the alone efficiency of Gods powerful and free grace who worketh in us both to will and to do Philip. 2. 13. Hence the Apostle
from his twofold relation to Christ as being the God and Father of our Lord Jesus Christ for the particle and in this place is not copulative of things different but exegetick of one and the same thing as Psal. 18. 46. And first He is a God to Christ chiefly because of the Covenant of Redemption betwixt God and Christ as Mediator the mutual conditions of which Covenant are Is. 53. 10 11. Joh. 6. 39 40. And secondly He is the Father of Christ to wit not only as Christ is God by an eternal and unspeakable generation Psal. 2. 7. but also as Christ is Man God is His Father by vertue of the personal union of the two natures in Christ Luke 1. 32 The reason of which his thanksgiving to God he sheweth to be Gods bestowing of real blessings upon Believers and those not common or temporal only but special and spiritual blessings which tend to a spiritual and supernaturalend and those not sparingly but fully and with an open hand even all blessings and this in heavenly places that is from Heaven His glorious Throne or because those spiritual blessings shall not be consummated and fully perfected until Believers be in Heaven all which blessings he sheweth are bestowed upon Believers in Christ He as our Head Atturney and Advocate 1 Joh. 2. 1. having received those blessings in our name and for our behoof Eph. 2. 6. by whose merit also they are purchased Isa. 53. 5. In whom and by vertue of our union with Him and right to Him we have a right to such of those blessings as we have not yet actually received 1 Joh. 5. 12. and do come to the possession of these which we already enjoy Joh. 1. 16. Doct. 1. Though we cannot blesse the Lord as He blesseth us by bestowing real blessings and favours upon us which before we wanted Gen. 24. 35. there being such a fulnesse of blessednesse in God as nothing can be superadded Joh 22. 2. Yet it is our duty to blesse Him so as that being convinced of that blessednesse of those excellencies which are in Him and favours which are bestowed upon us by Him we do not only esteem highly of Him because of those Luke 1. 46. but also expresse this our high esteem and that not only in words whether by speaking to God Himself in the duty of prayer and praise Psal. 104. 1. or by speaking of Him and to His commendation unto others Psal. 34. 3 4 c. but also and mainly in our life and actions 1 Cor. 10. 31. for Paul doth here blesse the Lord Blessed be God saith he 2. It is a looking to God with respect had to Jesus Christ which inflameth the heart with such a mixture of love and admiration at His excellencies and worth that it must of necessity break forth in blessing of Him God considered without Christ being a consuming fire to whom there can be no confident approaching by sinfull creatures neither in the duties of prayer nor of praise but the vail of Christ's flesh doth break the beams of His terror so that we may stedfastly behold His attributes and excellencies rejoycing in them and blessing Him for them for Paul while he blesseth God doth look upon Him through this vail Blessed be God and the Father of our Lord Jesus Christ. 3. A holy soul truly sensible of his lost condition by nature and of God's mercy in his delivery from that wofull state cannot seriously think or speak of that subject but his heart must be inflamed with love to God yea and break forth in praises and thanksgiving to Him when occasion offereth for so doth Paul Blessed be God who hath blessed us with all spiritual blessings 4. Though we are bound to blesse the Lord even for temporal favours and things necessary for the life which now is Psal. 107. 8. yet a renewed heart is most taken up with and blesseth God most for spiritual blessings and such as concern our eternal welbeing those being not only most durable Job 6. 27. but also most discriminating betwixt the regenerate and unregenerate Eccles. 9. 1. 1 Joh. 3. 14. for Paul blesseth God for these blessings Who bath blessed us with all spiritual blessings 5. God is the author and worker of all spiritual blessings in a special manner in so far as He produceth them not by a general providence actuating and concurring with natural principles and powers for producing of such and such effects as He is the author even of common blessings health riches honour and such like Psal. 75. 6 7. but by his special grace whereby He createth in the heart by nature dead in sins and trespasses Eph. 2. 1. a power to do good Ezek 36. 26. and actuateth that power making it to work Phil. 2. 13. for the Apostle ascribeth the production of all spiritual blessings to God while speaking of God he saith Who hath blessed us with all spirituall blessings 6. Though God considered as Creator and merciful upholder of His own creatures doth bestow temporal blessings upon the world even upon those who never heard of Christ Psal. 17. 14. yet spiritual blessings such as the saving graces of faith hope and love come from God being considered not as Creator but in and with relation to Jesus Christ who behoved to purchase those blessings of new before fallen man could acquire either a right unto them or possession of them for saith Paul it is the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings and again He hath blessed as in Christ. 7. Spiritual blessings to wit those of them which are absolutely necessary to salvation and eternal blessednesse are linked together and cannot be separated where God bestoweth one of those He bestoweth all there being a necessary concatenation among them all Rom. 8. 29 30. so that they either co-exist or at least in God's due time do follow one upon another Philip 1. 6. for saith Paul He hath blessed us with all spiritual blessings 8. Though there be some spiritual blessings such as perfection in holinesse and the full enjoying of God in glory the possession whereof is not attained unto by Believers so long as they are here on earth 1 Cor. 13. 12. yet because of the Believer's undoubted right unto those blessings 1 Cor. 3. 21 22. and God's unchangeable purpose to bestow them Psal. 84. 11. and because of the first fruits and earnest of those blessings already bestowed upon the Believer See ver 14. and of Christ's having taken possession of those in the Believer's name chap. 2. 6. he may be as much assured of his full enjoying of them as if he had them already in hand for saith Paul He hath blessed us with all spiritual blessings as if all none being excepted were already enjoyed 9. Spirituall blessings are of an heavenly rise and nature there being no second cause upon earth or among things created which doth concur with God in bringing them to passe
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
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
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.
by Christ. Doct. 〈◊〉 Though the Lords Ministers ought mainly to labour upon the affections of people endeavouring to work them up to such a frame and temper as the Word of God doth call for 2 Tim. 4. 2. yet this also is a considerable part of the ministerial task which they would endeavour in the first place and in order to their more effectuall and orderly moving of the affections even to make the Lords people understand the mind of God revealed in Scripture as well concerning their sin and misery as the remedy thereof held forth in the Gospel Act. 2. 22 23 38 39. and therefore they would affect great plainnesse of speech dimitting themselves so far as is possible unto the capacity of the meanest For Paul sheweth that the information of the judgement was that which he endeavoured with the first in the discharge of his Ministery And to make all men see faith he 2. The Word preached by sent Ministers is the Lords ordinary mean and instrument by which he conveyeth the saving knowledge of Gospel-truths unto the Elect and that both by making these truths evident and plain that so they may be known being otherwise hid Col. 4. 4. and by opening the eyes of their understanding that they may see being otherwise blind Act. 26. 18. for the Lord imployed Paul in the ministeriall calling To make all men see what is the fellowship c. The word signifieth both to make a thing evident that it may be seen and to give an inward principle of knowledge unto men by vertue whereof they may see 3. The commission given by Christ unto His Servants to preach the Gospel under the New Testament is not astricted unto the Jews only as it was before Christ came in the flesh yea and after His incarnation before the midle-wall of partion between Jew and Gentile was removed by His death Matth. 10. 5. But it is extended indifferently to all nations under heaven and to all persons without exception as God by His providence shall open a door unto His Servants to go unto them for so is Paul's commission here to be understood even to make all men see 4. That sinners lost by nature may attain to fellowship and communion with the true Church of God by sharing with them in all their priviledges and good things purchased by Christ and in Christ Himself the Covenant of Grace and in all the prayers gifts and graces of all Believers through the world is the gladest tydings that ever sounded in their ears for Paul having shown ver 8. that his office was to preach or as it is in the Original to declare good tydings to the Gentiles he sheweth here what those glad tydings are even to make them see what is the fellowship of the mysterie that is what that fellowship is which they were now admitted unto with the true Church of God in all her priviledges and formerly was an hid secret 5. The written Word of God is such a depth that the quickest wits cannot find the bottom of it there being many things contained in it at least by just consequence which even they who have their senses exercised in it cannot throughly discern or collect from it for even this mysterie that the Gentiles should have fellowship with the Church without entring by the door of Circumcision was revealed though obscurely in the Scriptures of the Old Testament as Paul doth gather by consequence from the time of Abraham's Circumcision Rom. 4. 10 11. and from Melchisedeck's Priesthood Heb. 7. 11. and yet saith the Apostle this was a mysterie which from the beginning of the world hath been hid in God So that even the Prophets did not fully understand it nor the Apostles themselves untill it was more clearly revealed Acts 10. 10. 6. Jesus Christ is true God equal with the Father in power and glory having an eternal being before the world was made for the Father created all things by Jesus Christ. to wit not as by one instrument but as one working with Him and from Him Heb. 1. 2. Joh. 1. 3. 7. Though the grace of Redemption be not of equal extent with the work of Creation there being many created whom God will never save Matth. 7. 21. yet Gods equal interest in all by creation doth abundantly plead His liberty to save whom He pleaseth and to save one as well as another whatever a spirit of envy in some may say to the contrary for the Apostle's scope in saying God created all things by Jesus Christ is to shew that none could justly stumble at God's saving the Gentiles as well as the Jews seing He had equal interest in both by creation 8. The consideration of Christ's God-head and of His creating all things doth contribute much to the faith and right understanding of His discharging the mediatory Office in uniting all the Elect to God and among themselves in so far as this consideration doth hold Him forth to be one fitted and enabled to do what is undertaken and speaketh His interest in them as His creatures and right to save them if He please for that Paul may further clear this purpose of uniting Jew and Gentile in one by Christ he mentioneth God's creating all things by Christ as God equall with Himself Vers. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God THe Apostle doth magnifie his office sixtly from the advantage and benefit which did thereby redound unto the glorified Angels called here principalities and powers chiefly because God maketh use of their Ministerie in governing the kingdomes and principalities of this world Dan. 4. 13 14. and 10. 12 13. and because of the force and power they have in executing the will of God Psal. 103. 20. and are said to be in heavenly places not as if they were never upon earth Gen. 32. 1. but the place of their ordinary residence is in heaven Matth. 18. 10. Now the Apostle sheweth that this was one end intended by God to be brought about by his preaching the Gospel unto the Gentiles even that the Church being hereby gathered of Jew and Gentile might be as a glasse wherein these glorious creatures should behold the manifold wisdom of God that is the many and signall evidences of Gods infinit wisdom manifested in the way of salvation held forth by the Gospel 1 Corinth 1. 24. and in His diverse wayes of dispensing grace and salvation in several ages Heb. 1. 1. the Doctrine of salvation remaining alwayes the same for substance Heb. 13. 8. and more especially as to the present purpose in His receiving the formerly profane and idolatrous Gentiles unto fellowship and society with His Church having abolished Circumcision and the rest of those leviticall Ordinances which is the main subject of all that preceedeth this Verse in this Chapter Doct. 1. The glory of free grace mercy wisdom and of other divine attributes which God
intendeth in the salvation of sinners is such a rent as He will have payed not only by men but also by the glorified Angels for Paul maketh this one end why God gave him the Gospel to preach even that Angels might therein see Gods glory made manifest and might acknowledge it accordingly To the intent that now unto the principalities and powers 2. It is the dutie of Christs Ministers to commend and magnifie their Office not for gaining praise and esteem to themselves 2 Cor. 3. 1. but that the malice of Satan and his instruments may be hereby frustrated 2 Cor. 11. 12. who labour to bring that sacred Calling unto contempt that so it may have the lesse of successe upon peoples hearts 2 Tim. 3. 8. for therefore is it that Paul doth so much magnifie his Office in this and the preceeding Verses To the intent that now unto the principalities and powers c. 3. This may commend the Ministers of the Gospel not a little unto men and beget reverence in them towards the same that even the blessed Angels are in some sort bettered by it and that it is therefore respected by them for Paul commendeth his Office from this that by occasion thereof unto the principalities and powers was made known the manifold wisdom of God 4. Though Angels be most knowing creatures as enjoying the immediate sight and presence of God Matth. 18. 10. yet they are ignorant of some things which by Gods way of dispensing the Gospel to His Church they come to a more full knowledge of and therefore though their present state of happinesse doth give them full satisfaction for the time yet it is capable of some addition and to be perfected fully at the last day even as the torments of the fallen Angels shall then and not while then be compleat 2 Pet. 2. 4. for Paul sheweth that by the Church was made known the manifold wisdom of God 5. Neither the souls of just men made perfect nor glorified Angels though they enjoy the blessed sight of God do yet by vertue thereof come to the knowledge of every thing which God Himself doth know and therefore it is without ground affirmed by Papists that by this mean they know the prayers which are uttered here on earth for the Apostle sheweth that even the blessed Angels are ignorant of some things untill by the Church was made known unto them the manifold wisdom of God 6. Though the wise and eternall counsell of God for bringing lost sinners to glory be one and the same and wholly unchangeable Psal. 33. 11. and though the way condescended upon in that His eternall counsell by which sinners shall be saved hath been in all ages one and the same for substance to wit Jesus Christ Heb. 13. 8. and faith in Him Heb. 11. 2. Yet so many and diverse are those wayes wherein He doth execute that counsell in the severall ages of His Church Heb. 1. 1. and all of them fitted for the age of the Church which then was Gal. 4. 3. So unworthy 2 Cor. 4. 7. and contrary Philip. 1. 19 are those means for the most part whereby He worketh the end intended So sweet an harmony and concord betwixt infinit mercy and infinit justice doth appear in this way each of those rejoycing over the other and yet ceding one to another to the full satisfaction of both Rom. 3. 24. 26. So variously and wonderfully doth he confound the wisdom of men and devils who would mar the salvation of the Elect by making them nill they will they to advance it Philip. 1. 12. And generally all His way is such that as it evidenceth infinit wisdom in God who hath contrived and doth manage it So it containeth many evidences of that kind for therefore is that which the Angels do learn from the way of salvation revealed to the Church and God's way of carrying on His people's salvation called the manifold wisdom of God 7. Then do we learn the knowledge of Scripture and observe Gods way of dealing in carrying on our own salvation and the salvation of others aright when we observe in Gods Word or works His manifold wisdom or some evident proof of His other attributes for this was it which the Angels did learn from Gods mind revealed in Scripture and His way of dealing with the Church even the manifold wisdom of God Vers. 11. According to the eternal purpose which he purposed in Christ Jesus our Lord. HE magnifieth his Office seventhly by shewing first that the making manifest this manifold wisdom of God in the dispensation of grace both to Jew and Gentiles by his Ministery was a thing which God who worketh all things according to the counsel of His own will chap. 1. 11. had resolved upon and purposed not of yesterday but from all eternity though for wise reasons he did reserve the making of so much known until the times of the Gospel Next that this eternal purpose was purposed in Christ to wit not only as He was God equall with and the eternal wisdom of the Father and so did joyn with Him in all His decrees and purposes but also as Mediator God-man by whom the Father was to effectuate and execute all His purposes for good towards the Church See upon Chap. 1. ver 4. for the word rendered purposed may be also rendered He made or did execute in Christ. Doct. 1. This may commend the Ministery of the Gospel and gain respect unto it that the plot and draught of mans salvation dispensed thereby is founded upon the wise and eternal counsel of God and therefore such as will endure all the contradictions of sinners 2 Sam. 23. 5. yea and the gates of hell shall not prevail against Matth. 7. 24 25. and self-condemned sinners may safely venture their salvation upon Matth. 11. 28. for Paul doth magnifie his Office from this that the message which he carried was according to Gods eternal purpose 2. This may also upon the same grounds commend the Ministery of the Gospel much that Jesus Christ being chosen by the Father for that end hath taken-on and doth daily execute His mediatory Office for bringing about the salvation of the Elect according to the plot condescended upon in Gods eternal purpose and dispensed by the Ministery of the Gospel for Paul commendeth his Ministery from this that God had purposed and resolved upon that draught of salvation in Jesus Christ our Lord. 3. As God before all time hath fore-ordained in His eternal purpose whatever cometh to passe in time His works being known unto Him and accordingly resolved upon by Him before the worlds were made Act. 15. 18. So though Gods way of dealing in time with men and more particularly with His Church doth alter yet this inferreth not any change or alteration in His purpose seing every dispensation remaineth so long as He hath purposed and every alteration falleth out according to His purpose for lest from what the Apostle spoke of Gods manifold wisdom