A brief exposition of the Epistles of Paul to the Galatians and Ephesians by James Fergusson.

A brief Exposition of the Epistle of Paul to the Ephesians.

The ARGUMENT.

PAul, having planted a famous Church at Ephesus, (Act. 19. 1, 10, &c) a prime City in the lesser Asia, Rev. 1. 11. and having foreseen by the Spirit of prophesie, that though this Church (as appeareth from the strain of the whole Epistle) was for the time free from schism, and constant in the doctrine of the Gospel; yet false teachers in progress of time would arise among them to pervert them, Act. 20. 29, 30. And fearing also, lest his own present sufferings (he being now a prisoner at Rome, chap. 3, 1.), should make them faint and sit up in their chri∣stian course, chap. 3. 13. Therefore, and upon these occasions be writeth this Epistle unto them. His scope wherein, is, to excite them unto constancy and further progresse in faith and piety, as appeareth from the subject matter of the whole Epistle, and more especially from chap. 3. 13, &c. and chap. 4. 1. In order to which scope (after the Inscription, ver. 1, 2. chap. 1.) he propoundeth to their view a short sum of the do∣ctrine of faith and salvation by Christ, which he doth several wayes illustrate, commend, extend both to Jew and Gentile, and guard from contempt occasioned by the crosse, exhorting them of times indirectly to cleave unto it, and make progresse in the knowledge of it, to the end of chap. 3. After which, he inciteth them to the study and practice of holinesse, both in the general and special duties of a christian life, chap. 4, 5. and to ver. 21. of chap. 6. And so (having recommended some pri∣vate affairs of his own to the care of Tychicus, ver. 21, 22.) he concludeth the Epistle with almost the same salutation by which be made his entry to it, ver. 23, 24.

CHAP. I.

IN the first part of this Chapter (after the In∣scription, ver. 1, 2.) the Apostle unfoldeth the grounds and causes of the salvation of sinners, ascribing all unto God's free grace in Christ: which he doth, first, generally, by way of thanksgiving unto God, ver. 3. Secondly, more particularly: and first, he treateth of the grounds, causes and means of salvation, as they were prepared in the eternal decree of election; which he describeth from those ends which God intended in that decree, as our sanctification, ver. 4. our adoption or glorification, ver. 5. and the glory of His grace, ver. 6. Next, as they were purchased by Christ in the work of redemption, ver. 7. And lastly, as they are applyed unto the Elect in their effectual calling, ver. 8. which is illustrated from the mean made use of for bringing it about, to wit, the re∣vealing and publishing of the Gospel, ver. 9. and from the end intended by God in the use of this mean, even the gathering together in one of all the scattered Elect, ver. 10. And thirdly, he cleareth yet further the former doctrine concerning the freedom of God's grace through Christ in our salvation, by giving some instances of it, 1. In the believing Jews, ver. 11, 12. Next, in the belie∣ving Gentiles, ver. 13, 14.

In the second part of the Chapter, he doth indirectly incite them to constancy and progresse in the knowledge of this doctrine; first, by shewing how he blessed God, and prayed unto Him for them, ver. 15, 16. Secondly, by holding forth a short sum of his prayer unto God on their behalf, even that God would bestow a greater mea∣sure of wisdom and saving knowledge upon them, ver. 17, 18—whereby they might know those good things, which they were to partake of in Heaven, ver. -18. to∣gether with the working of Gods mighty power in, and towards Believers, ver. 19. Thirdly, by commending

this power of God unto them, from its mighty working in order to Christ's exaltation, ver. 20. which exalted state of Christ, he sheweth, doth include power and su∣periority over all creatures in general, ver. 21, 22-and over His Church in particular, ver. -22, 23.

Vers. 1. PAUL an Apostle of Jesus Christ by the will of God, to the Saints which are at Ephesus, and to the faithfull in Christ Jesus: 2. Grace be to you, and peace from God our Father, and from the Lord Jesus Christ.

IN these two Verses is the Inscription of the Epistle, containing, first, a description of the Pen-man; from his name Paul, from his office an Apostle, and call to his office, by the will of God. Secondly, a description of those to whom the Epistle was directed, from the place of their habitation, at Ephesus, and their spiritual state, they were Saints and faithfull, ver. 1. Thirdly, the Apo∣stle's usuall salutation, or comprecation, whereby he prayeth for grace and peace unto them, ver. 2.

Besides what hath been already observed upon the In∣scriptions of the Epistles to the Galatians, Philippians and Colossians, Learn, 1. The wisdom of God hath judged it most convenient to teach His People, not immediately by Himself or by the ministry of Angels, but of men like unto our selves: hereby to try His Peoples obedience, Mat. 10. 40. and because their infirmity could not well endure the ministry of others, Exod. 20. 19. For, Paul is imployed by God to instruct those Ephesians by writing this Epistle; Paul an Apostle by the will of God, to the saints. 2. It doth not follow hence, that every man who thinketh himself sufficiently gifted, may take upon him the office of the Ministry, except he be called unto it of God: for, Paul sheweth he was called to the office of an Apostle before he did meddle with it; An Apostle of Jesus Christ by the will of God. 3. The power of God not only can, but also frequently doth gather and preserve a Church to

Himself, even where Satan's seat is, and wickednesse of all sorts doth most abound: hereby fulfilling what was long since foretold (Psal. 110. -2.) that Christ should rule in the midst of His enemies; for, there was a Church of Saints even at Ephesus, a City famous for Idolatry and Witchcrafts, Act. 19. v. 19, 24, 34, 35. To the Saints which are at Ephesus. 4. Even those who are Saints and Be∣lievers, do stand in need of God's grace and favour both to pardon and subdue sin, seing the best of them are but sanctified in part, 1 Cor. 13. 12. having the dregs of cor∣ruption alwayes remaining, and frequently stirring in them, Rom. 7. 23. for, the Apostle's wish in behalf of the Saints at Ephesus and faithfull in Christ Jesus, is, Grace be to you.

Vers. 3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ.

THe Apostle's scope being to establish those Ephesians in the sincere doctrine of the Gospel already received by them, and for this end to unfold the grounds and causes of their salvation, together with the freedom of God's grace in Christ, upon which salvation (with all its causes, and every step tending towards it) is founded, he doth first propound the grounds and causes in gene∣ral, and this not warshly, and in a coldrife manner, but with an open mouth, and a more enlarged heart, by way of thanksgiving to God, whom he describeth 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 Re∣demption betwixt God and Christ as Mediator, the mu∣tual 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 un∣speakable 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 bles∣sings, 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 purcha∣sed, 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 al∣ready enjoy, Joh. 1. 16. Doct. 1. Though we cannot blesse the Lord, as He blesseth us by bestowing real bles∣sings 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; Bles∣sed be God, saith he. 2. It is a looking to God with re∣spect had to Jesus Christ, which inflameth the heart with such a mixture of love and admiration at His excellen∣cies 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 ap∣proaching 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, can∣not 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 of∣fereth: 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 eter∣nal welbeing, those being not only most durable, Job. 6. 27. but also most discriminating betwixt the regene∣rate 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 actua∣ting and concurring with natural principles and powers for producing of such and such effects, (as He is the au∣thor 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 up∣holder

of His own creatures, doth bestow temporal bles∣sings 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 be∣stoweth 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, Phi∣lip. 1. 6. for, saith Paul, He hath, blessed us with all spiritual blessings. 8. Though there be some spiritual blessings, such as perfection in holinesse, and the full enjoying of God in glory, the possession whereof is not attained unto by Believers so long as they are here on earth, 1 Cor. 13. 12. yet, because of the Believer's undoubted right unto those blessings (1 Cor. 3. 21, 22.) and God's unchangeable purpose to bestow them, Psal. 84. 11. and because of the first fruits and earnest of those blessings already bestowed upon the Believer (See ver. 14.) and of Christ's having taken possession of those in the Believer's name, chap. 2. 6. he may be as much assured of his full enjoying of them, as if he had them already in hand: for, saith Paul, He hath blessed us with all spiritual blessings, as if all, none being excepted, were already enjoyed. 9. Spirituall blessings are of an heavenly rise and nature, there being no second cause upon earth, or among things created, which doth concur with God in bringing them to passe, as in the production of other natural effects: for, as the word is well rendred, in beavenly places, and better than in heavenly things; so it seemeth the bestowing of those

spiritual blessings, is ascribed to God in heavenly places, mainly because their original is only from Heaven, and not from earth; With all spiritual blessings in heavenly places.

Vers. 4. According as He hath chosen us in Him, before the foundation of the world, that we should be holy, and with∣out blame before Him in love.

THe Apostle, in the second place, treateth of those spi∣ritual blessings more particularly, and so doth branch forth at large that reason of his thanksgiving to God pre∣sently mentioned, and this in pursuance of the former scope, which is to shew, that salvation with all its causes do flow only from God's free grace in Christ; that so the Ephesians might be firmly rooted and confirmed in the faith of this Truth. And, first, he speaketh of those blessings as they were prepared and appointed for Belie∣vers in God's eternal decree of Election and Predestina∣tion, to ver. 7. In this verse he sheweth, first, That these spiritual blessings are bestowed upon Believers in time, not by chance, or rashly, not from any worth in the re∣ceiver, but according as God had fore-ordained in His decree of Election, whereby, before the foundation of the world, that is, from all eternity (See Joh. 17. 24) He did choose some of mankind to eternal life (Mat. 25. 34.) passing by others, and did choose them in Christ, not as if Christ's death had moved God to love and elect; for, His electing love did move Him to give Christ for sin∣ners, Job. 3. 16. Neither did He choose them in Christ, as if they had been considered by God as already in Christ by faith, and that because of their faith thus fore∣seen, they had been elected by Him; for, so faith should not be a fruit flowing from election, but a condition pre∣required in the person to be elected, which doth contra∣dict this same very Scripture, affirming that all spiritual blessings (whereof faith is one) do flow from, and are bestowed according to the decree of Election: He did therefore choose them in Christ, as in Him, whom He did

in one and the self-same decree choose to be the Head of the Elect, and chief foundation-stone of all that preci∣ous building, His own House and Church, 1 Pet. 2. 6. and by whom that glory, and all things tending to that glory unto which He did choose them, were to be pur∣chased; that so (without doing injury to provoked ju∣stice) they might be applied unto, and actually bestowed upon the Elect; for, so is this purpose more clearly ex∣pressed, 1 Thess. 5. 9. Secondly, he illustrateth this decree of Election from the nearest end which God did design to be brought about by it, even the sanctification of the persons elected, whereby they should be rendred blameless before men, and sincere and upright before God, and that in love, to wit, in the duties of love to their neighbour, flowing from love to God, Mat. 22. 37, 39 by which love, as a touchstone, the soundnesse of their sanctifica∣tion should be tried. Doct. 1. As God from all eterni∣ty hath chosen some of mankind, and firmly decreed to bestow upon them eternal life, Luke 12. 32. so there are others whom He decreed not to save, but to condemn. In which latter decree, and much more in the former, God hath done nothing unjustly; seing as soveraign Lord over all the creatures He hath absolute dominion to dispose of them as He pleaseth, Rom. 9. 19, 20, 21. and though sin in the reprobate was not the cause of God's decree of reprobation, Rom. 9. 11, 12, 13. yet it is the cause of the reprobates condemnation, so that his con∣demnation is just: for, saith he, He hath chosen us: which implyeth, some were not chosen, seing where all is taken there is no choice. 2. Though no man (except he who hath sinned that unpardonable sin, Mat. 12. -32.) can certainly know he is a reprobate; there being no marks, except that alone, set down in Scripture, by which re∣probation can be certainly known; Yet, the Elect may attain to the assured knowledge of their own election, seing God hath set down in Scripture, the marks and evidences of election, Joh. 6. 37. and hath promised to give His Spirit unto His own, whereby they may infal∣libly

discern these marks, at least, at sometimes in them∣selves, 1 Cor. 2, 12. for, although the Apostle doth pro∣nounce those Ephesians to be elected according to the judgement of charity only, which believeth the best of others, where nothing appears to the countrary, 1 Cor. 13. 7. yet, he behoved to have some undoubted perswasion of his own election, before he could warrantably con∣clude himself to be elected, seing not charity, but certain knowledge is the principle from which a man ought to judge of himself, 2 Cor. 13. 5. As He hath chosen us in Him, saith he. 3. Though the doctrine of Election and Repro∣bation be such, as the unlearned and unstable are apt to wrest and stumble at to their own destruction, 2 Pet. 3. 16. yet, it is not wholly to be suppressed and locked up in silence from the Lord's People, but would be soberly, and prudently sometimes propounded unto them; and that because of the many and great advantages which may be reaped, not only by the doctrine of election, such as the assurance of salvation, Rom. 8. 29, 30. strong in∣citements unto holinesse, 2 Pet. 1. 10. and courage under crosses of all sorts, Rom. 8. 38, 39. but also by the doctrine of reprobation, as contributing much to promove the salvation of the Elect, by making them hate sin more, Psal. 119. 119, 120. and prize the kindnesse and good will of God more, which made choice of them, passing by others as good as they, Rom. 9. 22, 23. for, the Apo∣stle propoundeth this doctrine to the whole Church, and insisteth upon it, According as He hath chosen us in Him, &c. 4. As electing love in God is of an old standing, even from all eternity, and therefore most free; there being nothing in the Elect, before they had a being, which might draw His love towards them: So the Lord can, and usually doth keep His purposes and thoughts for good to a people or person for a long time hid, before He do discover them, and make them known: for, He had set His love upon these believing Ephesians from all eter∣nity, which yet lay hid from the beginning of the world, and did not kyth untill their effectual calling; He hath

chosen us before the foundation of the world. 5. The Lord be∣stoweth spiritual blessings in time, according to what He hath inacted in that His eternal decree of election before time; So that every elect soul shall most undoubtedly enjoy those blessings: And all of them (even Faith it self not being excepted) do flow from Election, and are bestowed upon the Elect, because they are elected unto them: for, saith he, God hath blessed us with all spiritual blessings, according as He hath chosen us in Him. 6. God did not choose or elect us, because we were holy, or because He did foresee we would be holy, but that we might be holy; so that neither fore-seen holinesse, good-works, nor fore-seen faith, were the causes of Election, but ef∣fects and fruits flowing from it: for, saith he, God hath chosen us that we should be holy. 7. God hath elected none to enjoy everlasting glory after this, but such as He hath chosen to be holy here: And therefore a man may safely and certainly conclude he hath been elected from all eternity, if he be sanctified and renewed by the Spirit of holinesse in time: and whatever assurance of Election is pretended unto by any who lead an unholy life, it is but a strong delusion, a vain presumption, and no well∣grounded perswasion; for, He hath chosen us, as to Hea∣ven and glory, so also that we should be holy. 8. This real and saving holinesse, from which a man may con∣clude his own Election, is joyned with an honest endea∣vour after such a conversation as is blamelesse and ob∣noxious unto no just reproof from men: It is not only inward and in the heart, but outward also, and in the hand and tongue: for, saith he, He hath chosen us, that we should be holy and without blame, to wit, from men, as the word is taken, Luke 1. 6. 1 Tim. 3, 2. Doct. 9. Where this real and saving holinesse, the fruit of electing love, is, there will not only be a blamelesse conversation before men, but also sincerity of heart before God, which doth not imply perfection in holinesse, (for none should then be holy before Him in this life, 1 King. 8. 46▪) but inge∣nuity and singlenesse of spirit, opposit to a double heart

and hypocrisie, even such ingenuity, as a man dare ap∣peal to God to judge of his honest endeavour after that in reality and in deed, which he pretendeth unto in the wayes of God; for, those words before Him, expresse such sincerity of heart, (See 2 King. 20. 3. Psal. 18. 23.) we should be holy before Him. 10. Sound holinesse and sincerity of heart, are most manifested in the duties of love to our neighbour, flowing from our love to God; for, external duties of Religion may be diligently follow∣ed, even by hypocrites, Isa. 1. 11. And the inward sub∣stantial duties thereof are not so easily discerned, neither by others nor yet by our selves, as when they are accom∣panied with the painfull and conscientious practice of those duties, which love to our neighbour doth enjoyn: for, therefore doth the Apostle give an instance of this holinesse in love, rather than in any other duty; And with∣out blame before Him in love.

Vers. 5. Having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good plea∣sure of His will.

IN this Verse, the Apostle doth first expresse Gods eter∣nal decree of Election, formerly mentioned by another word, to wit, Predestination, which setteth forth the same decree and purpose, together with its eternity and extent, not only to the end proposed by God, but to the whole progresse of convenient means, by which the end inten∣ded was infallibly to be brought about. Secondly, he further describeth this decree of Election and Predesti∣nation from another end, which God designed to be brought about by it, even the Adoption of children by Je∣sus Christ, to be bestowed upon the Elect: whereby is meaned not only that begun Adoption which Believers possesse here, Joh. 1. 12. and whereby they have a right to the heavenly inheritance, Rom. 8. 17. but also and mainly that compleat and perfect Adoption, whereof the Elect shall partake hereafter, even the actual possession of

their glorious inheritance: See the word so taken Rom. 8. 23. He describeth it also from the causes moving God to elect any, or one more than another, which are set down, first, more briefly, to himself, it is better rendred in him∣self: whereby are excluded all causes moving God to this act, without Himself. Secondly, more largely and expresly, to wit, God's absolute and soveraign will, swayed with favour and goodwill towards those whom He did choose. Doct. 1. God hath not only decreed to set forth the glory of His mercy, by bestowing Heaven and Glory upon some of mankind, Luke 12. 32. but, in that same wise and eternal counsel of His, He hath fore∣casten and accordingly decreed by what means and helps the person so elected may come to Heaven, and shall un∣doubtedly obtain it. And therefore none can warrant∣ably expect that this decree of Predestination will bring them to Salvation, if they live in the prophane neglect and contempt of those means which do lead unto it: for, the force and usual acception of the word predestinated, is extended to the means aswell as to the end; Having pre∣destinated us. 2. No not the Elect themselves are chil∣dren to God by nature, they are not born sons, but made to be sons by grace and adoption, who before were heirs of hell and children of wrath, Eph. 2. -3. for, a childe by adoption is opposed to a childe by nature; men are not said to adopt their own children, but strangers, Ex∣odus 2. 10. Now God hath predestinated the Elect unto the adoption of children. 3. God is graciously pleased in time, not only to call and justifie those whom he did choose for Himself before all time, Rom. 8. 30. but also to make them partakers of the grace of adoption, where∣by a further dignity is put upon them than formerly was, even that being already drawn out of nature to grace in their effectual calling, and reconciled to God in their justification, they are now advanced to the dignity of sons and children to the most High, and have a right to all the priviledges of sons, as the Spirit of Adoption, whereby they cry Abba, Father, Rom. 8. 15. fatherly pity

from God under their infirmities, Psal. 103. 13. protecti∣on from the rage of enemies, Prov. 14. 26. provision and furniture for their straits and necessities, Mat. 6. 30, 32. necessary chastisment from God as their Father, Heb. 12. 6. and a right to the inheritance of life eternal, Heb. 1. 14. not only as they are friends with God, and clothed with a perfect righteousnesse, which they have by ju∣stification, but as God's own sons and heirs; which in∣heritance, being once possessed, their adoption, which is now but begun, shall be full and compleat, Rom. 8. 23. for, saith the Apostle, He hath predestinated us unto the adoption of children. 4. Besides those other differences which are betwixt God's adopting of the Elect to be His own Children, and one man's adopting of another to be his son and heir, this is one; Men do adopt children, be∣cause they have none of their own, but God doth not adopt the Elect from any such indigence or want, as ha∣ving a natural Son of His own, even Jesus Christ the only begotten of the Father: for, the Apostle, having spoken of the Adoption of the Elect, doth presently make mention of Jesus Christ the Son of God by nature; Un∣to the adoption of children by Jesus Christ. 5. That any of those who are children of wrath by nature, are advan∣ced to that excellent dignity of being Children by adop∣tion to the most High, and of enjoying all the fore-men∣tioned priviledges of children, it is through Jesus Christ the Mediator, in so far as He having purchased Heaven the inheritance of children by His own merit, He hath absolute right and title unto it to bestow it upon whom He pleaseth, Mat. 28. 18. And having united the Elect by faith unto Himself, and thereby given them a right and interest in Himself, they not only become the sons of God, Joh. 1. 12. but are made heirs and co-heirs with Christ, Rom. 8. 17. and so do enjoy a right to the hea∣venly inheritance through Him: for, saith he, having predestinated us unto the adoption of children by Jesus Christ. 6. As God hath in His eternal decree of Election firmly resolved and determined to bestow this high priviledge

of Adoption upon the Elect, both begun Adoption here, and compleat Adoption, or the actual installing of them in Glory hereafter, and by consequence did decree to give them saving Faith also, seing Adoption floweth from it, and dependeth upon it, Joh. 1. 12. So, whom∣soever He hath decreed to lift up to this high dignity of sons, He hath decreed also to renew their nature, and to make them holy; that so their carriage may be suitable to their state and priviledges: for, saith Paul, (ver. 4.) He hath chosen us, that we should be holy; and here, ha∣ving predestinated us unto the adoption of children. 7. All was in God Himself, and nothing without Himself which moved Him to elect and choose those whom He did set His love upon; so that neither fore-seen works, or the right use of natural parts, Eph. 2. 10. nor fore-seen faith, Act. 13. 48. nor yet the merit of Christ, 1 Joh. 4. 9. nor outward respects, such as nobility, wisdom, riches, 1 Cor. 1. 26. yea, nothing present or to come in heaven or earth did move Him to choose any, or one more than another: for, saith he, God predestinated us in Himself; whereby are excluded all causes moving God to this act without Himself. 8. God hath absolute power and soveraign right to dispose as He will of all His creatures, even of reasonable creatures; and this not only in their tempo∣rary, but also in their eternal concernments: which so∣veraign will of His, is the supream sinlesse cause why God did elect some to glory; yea, and why He did passe by others, Rom. 9. 18. for, the Apostle, condescending upon the reason why God did design some for grace here and glory hereafter, doth pitch upon this soveraign will of His; According to the good pleasure of His will. 9. The Lord God hath sweetly tempered His absolute domini∣on and soveraign will, with rich favour and condescen∣dency towards those whom He did elect: His will to them was good-pleasure and good-will, In so far as when He might have fitted them for destruction as He did the reprobate, Rom. 9. 22. or never have given them a being, or but the being of beasts, to be annihilated after

death, or have drawn out their life to all eternity upon earth, allowing them some tolerable contentment there, every one whereof would have been a favor, being com∣pared with the state of damned reprobates; yet, His good-will hath bee•• a better will to them, whereby He hath decreed to give unto them a rational being with a short Lease of a miserable life here, and endlesse joys and pleasures at His right hand for evermore, 1 Thess. 4. 17. for, saith the Apostle, He hath predestinated us, not simply according to His will, but according to the good pleasure of His will.

Vers. 5, To the praise of the glory of His Grace, wherein He hath made us accepted in the Beloved.

THe Apostle (having already described the decree of Election from two of those ends which God propo∣sed unto Himself to be brought about by it, to wit, the sanctification (ver. 4.) and glorification of the Elect, ver. 5.) doth here in further pursuance of the former scope, mentioned upon ver. 3. first, further describe this decree from a third and supream end which God there∣in designed most, which is, That as His grace, or free∣dom of His love toward the Elect, is glorious and praise-worthy in it self, and therefore called the glory of His Grace, or His glorious Grace, according to the cu∣stom of the Hebrew language: So it might be acknow∣ledged to be such, and set forth as such, especially by the Elect themselves. And, secondly, That he may clear how deservedly this Grace ought to be praised, having already showen that it was the fountain-cause of our Election before time, ver. 5. he doth now declare that this same grace and good-will in God, is the only cause why God doth in time manifest that His eternal love in the effects thereof, by making the Elect lovely, and fit to be accepted of by God as f••iends through Jesus Christ the beloved, and by accepting them both in their persons and actions, and being reconciled to them accordingly;

for, the word signifieth both to make accepted, and to ac∣cept. Doct. 1. That grace, free-favour and good-will which God doth manifest in saving of lost sinners, is al∣together glorious, as having many and singular excellen∣cies in it. It is an ancient grace, ver. 4. most free, Hos. 14. 4. omnipotent, Joh. 12. 32. and a most liberal grace, Psal. 84. 11. and therefore a grace so glorious, that no created understanding can conceive, much lesse tongue can expresse those marvellous, ravishing, and transcen∣dent excellencies which are in it, Eph. 3. 19. for, he cal∣leth it the glory of his grace, or his glorious grace. 2. It is the duty of all the Elect to praise, admire, and highly to esteem of this glorious grace, and to testifie this their high esteem of it both by word and work, in the whole strain of their life and conversation, This grace being so glorious and praise-worthy in it self, so rich and be∣neficial towards us, and this duty of praise being all which we can bestow, Psal. 116. 12, 13. and God doth call for from us in way of thankfulnesse for this His glo∣rious grace, Psal. 50. 15. for, seing God in Election did propound to Himself the up-stirring of the Elect to praise the glory of his grace, it must needs be their duty to praise it. 3. This eternal decree of Election and Predestina∣tion is so contrived, that when it is made known, matter of praise to God's glorious grace is abundantly mani∣fested in it: for, its rise is of grace, preventing all actual or fore-seen worth in those who are elected, (See ver. 4. doct. 6.) and all the midses, whereby the execution of this decree is carried-on to its utmost period, are also of grace, (See ver. 5. doct. 1.) So that all-alongs it brea∣theth grace, and nothing but grace: for, He did choose us to the praise of the glory of his grace; and therefore matter of praise, for grace behoved to be manifested in His choo∣sing of us, when it is revealed, otherwise He should not have taken a convenient mean for bringing about the intended end. 4. That great and supream end, which God intended most to be brought about by this eternal decree of Election, (and to which the other two ends,

formerly mentioned, to wit, the sanctification and glo∣rification of the Elect, are but subordinate means for bringing of it about) was, that hereby Men and Angels might see matter of praise and thanksgiving unto His rich mercy and free-grace, and be excited to set forth the praises thereof accordingly; not, as if He stood in need to have His glory acknowledged, or praised by creatures, nor as if their praising of Him could adde any perfecti∣on to Him, who was compleatly glorified in Himself from all eternity, Joh. 17. 5. but He holdeth forth mat∣ter of His own praise, that the Elect may be perfected in praising of Him: for, saith the Apostle, God hath pre∣destinated us to the praise of the glory of his grace. 5. There ought to be a sweet concord and harmony betwixt a Ministers doctrine and practice, his hand and tongue would joyntly preach and presse the same Truth; for, so his doctrine shall have greater weight with hearers, when he doth commend and seal the truth of it by his own example and practice; Thus Paul, while he is pointing out the duty of the Elect to be the praising of God's glorious grace, he himself is practising this duty; for, as is clear from ver. 3. he is speaking all-alongs of this purpose by way of praise and thanksgiving to God. 6. Though the Elect from all eternity are loved by God with His love of benevolence, whereby he willed good unto them, and decreed to bestow good upon them, ver. 4. Yet there is a love of complacency, or delight in God, whereby He not only willeth good unto the persons so beloved, but accepteth of them, acquiesceth in them, as in His own children and friends reconciled to Him, and de∣lighteth Himself in His own graces bestowed upon them, in which respect the Elect, as being children of wrath by nature, are not from eternity beloved of God, nor accep∣ted of by Him; yea, not before they be effectually cal∣led, and reconciled to God through faith in Jesus Christ, Heb. 11. 6-. for, Paul speaketh of Gods making us ac∣cepted and lovely, or of His accepting us, as of an action done in time, Wherein He hath made us accepted in the Bele∣ved.

7. Whomsoever God hath elected before time, those He accepteth of, and is well pleased with in time, both in their persons and actions, if they be good, having first made them lovely and fit to be accepted of by Him: which He doth by working in them a conformity (both as to their state and actions) with the rule, according to which He doth accept; not the rule prescribed by the Law, which requireth no lesse than a perfect and per∣sonall righteousnesse in order to our acceptation by God, Gal. 3. 10. but the rule prescribed by the Gospel, which admitteth the imputed righteousnesse of a cautioner in place of a perfect personal righteousnesse whereby our persons are accepted and made lovely to God, Rom. 5. 19. and of sincerity in our actions in place of perfection, whereby they are also accepted, Psal. 119. 6. for, saith Paul, speaking of the Elect, He hath made us accepted. 8. That same grace, free-favour and good-will, which moved God to elect us before time, moveth Him also to make us accepted, lovely and well-pleasing to Himself, and to accept of us in time; whence it followeth, that as the eternal decree of Election was most free, and in nothing dependent on our works; So that work of God, whereby He draweth souls out of nature, cloatheth them with Christ's righteousnesse, and bestoweth grace upon them, is wholly free also as to us, and cometh only from His most free grace without respect had to any worth of ours: for, saith he, Wherein, or, in which grace, where∣of he spoke formerly as the fountain-cause of Election, He hath made us accepted. 9. Christ is beloved and ac∣cepted by the Father, being considered even as Media∣tor, in so far as that He was sent and intrusted by the Fa∣ther to discharge that office, Joh. 5. 30. and carryed Him∣self in the discharge of it according to what was enjoy∣ned by the Father, Heb. 10. 7. and did finish all in order to the redemption of the Elect, which He had undertaken to the Father, Joh. 19. 30. for, the Apostle, speaking of Christ as Mediator, calleth Him Beloved; He hath made us accepted in the Beloved. 10. Christ as Mediator is so

much beloved of the Father, That all the Elect being once effectually called, are made lovely and acceptable to God through Him; Neither doth God accept of the persons or actions of any, but through Him who is Je∣hovah our righteousnesse, Jer. 23. 6. and being laid hold upon by faith, we who are in our selves unrighteous, are made righteous, 2 Cor. 5. 21. and the sinfull failings of our best actions hid and covered in Him; So that both our persons and actions are accepted: For he hath made us accepted in the Beloved. 11. God's free-grace, and Christ's merit are no wayes inconsistent, but do well agree together as the procuring causes of our acceptation and reconciliation with God: for, though Christ hath purchased a state of favour and friendship unto us by the payment of an equivalent price; yet all cometh from grace unto us, in so far as it was grace in God that made him give his Son to die for us, Joh. 3. 16. So it was grace in Christ that made him undertake to die in our place, Joh. 10. 18. And it is no lesse of free-grace, that the price payed by Him is accepted of in our name, Joh. 33. 24. for, the Apostle doth mention grace and Christ's merit, as the joynt causes of our being accepted; Wherein, or, in which grace he hath made us accepted in the Beloved.

Vers. 7. In whom we have redemption through his bloud, the forgiveness of sins; according to the riches of his grace.

THe Apostle (having already spoken of those spiritual blessings, mentioned ver. 3. as they were prepared, and appointed for Believers in God's eternal decree of Election) doth now speak of them, as they were pur∣chased by Christ in that great and marvellous work of redemption, by shewing, first, That Jesus Christ hath given a ransom, even his own bloud, in satisfaction to di∣vine justice for our wrongs, whence floweth our redem∣ption from sin, Satan, and God's wrath, which is begun here, Rom. 6. 22. and shall be compleated hereafter at the last day, Rom. 8. 23. Secondly, he explaineth this great be∣nefit

of redemption by the forgivenesse of our sins in justifi∣cation, which is an effect of redemption, as redemption is taken for the laying down of the price by Christ, and a principal part of redemption, as it speaketh our actual delivery and freedom through vertue of that price. Thirdly, he sheweth the impulsive cause which moved God to bestow such a benefit, even the riches of that same grace and free-favour in God formerly spoken of: By all which he carrieth on his main scope, which is, to confirm those Ephesians, that salvation and all the steps leading to it do flow from God's free-grace in Christ. Doct. 1. All men, the Elect themselves not being excep∣ted, are by nature under slavery and bondage to sin, Joh. 8. 34. Satan, Eph. 2. 2. and to God's wrath, Joh. 3. 36. for, redemption presupposeth bondage; In whom we have redemption. 2. There was no delivery to be had from this bondage by prayer and intreaty, nor by exchange of prisoners, as in wars, nor yet by strong hand and meer force; but by paying of a price, not to Satan, who de∣taineth the Elect in slavery, as a rigid Tyrant, or mer∣cilesse Jaylor, from whom they are delivered by force, Heb. 2. -14. but to God, Eph. 2. 2. whose justice was wronged by the sins of the Elect, and therefore behoved to be satisfied: for, redemption, according to the force of the original word, is a delivery by ransom and price. 3. Jesus Christ is that Person by whom we have redem∣ption from the fore-mentioned slavery; this work by the counsel of the whole Trinity being put over upon Him, as one, who not only had right both of property to redeem the Elect being His creatures, Heb. 1. 10. and of kinred, Lev. 25. 48. as being our brother, and of the same nature with us, Heb. 2, 14-. but was also fitted to be our Redeemer, (a price, to wit, His humane nature be∣ing put in his hands to lay down, Heb. 10. -5.) and was able to redeem, as being also God, whereby His suffer∣ings, as man, became a ransom of infinit value, Act. 20. -28. for, by saying, In whom, or, in Christ we have re∣demption, he saith, that we have it by Him. 4. We have

this redemption not only by Christ, but also in him, which holdeth also in forgivenesse of sins; He being the common store-house, wherein the Elect have all their spiritual blessings treasured up, even before they take their spiritual being from Him, or get those blessings actually applied unto them, as Adam's posterity have their original guiltinesse, whence all actual transgressions flow, treasured up in Him, before they take their natural being from Him, Rom. 5. 12. As also because this redem∣ption and the fruits of it are not actually applied to the Elect until they be in Christ, and by faith united to Him, Joh. 3. 36. for, saith he, In whom, meaning Christ, we have redemption and forgivenesse of sins. 5. The wrong done to infinit justice by our sin was so great, that no∣thing performed by Christ could be a sufficient ransom in order to our redemption, except he had crowned all his other actions and sufferings by laying down his life and undergoing a bloudy and violent death: for, We have redemption through his bloud, to wit, not as excluding his former obedience, Rom. 5. 18, 19. nor yet his other suf∣ferings, especially his soul-sufferings, Isa. 53. 10. but as being the head-stone and compleating of all, Joh. 19. 30. Doct. 6. Sin is a debt, as being a wrong done against God, obliging the sinner to repair God in his honour, or otherwayes to underly the wrath of a provoked God for ever, Rom. 6. 23-. for, the word forgivenesse, in the Ori∣ginal, and as it is used in Scripture, is taken from those who are loosed out of a prison for debt; The forgivenesse of sins. 7. There is no delivery from this debt of sin, and obligation to wrath because of sin, but by pardon and forgivenesse. It is an infinit debt, and so cannot be satisfied by finit creatures: for, thus doth Paul expresse the way how the debt is removed, even by forgivenesse of sins. 8. Though the guilt of sin be removed by forgive∣nesse, and therefore freely, as to us; yet, that sin might be thus freely forgiven with the good leave of provoked justice, forgivenesse of sin was purchased at a dear rate by Christ: for, as we have redemption through his bloud,

so also forgivenesse of sins. 9. Jesus Christ hath this rich treasure of forgivenesse of sins, which he hath bought by his bloud, laid up in himself; so that whensoever a sinner sensible of this weighty debt doth lay hold upon Christ by faith, and is thereby ingraffed in Him, his sins are freely pardoned, and his debt remitted: for, In him, saith he, we have forgivenesse of sins. 10. As that grace, favour and good-will, which God manifested in the sal∣vation of sinners is a rich, copious and abundant grace: so nothing argueth the riches of this grace more, than that from it do flow such excellent effects, as, the giving of Christ the Son of God to redeem slaves and rebels, together with forgivenesse of sins; they being infinit wrongs, and there being many of them in every par∣doned sinner, Psal. 19. 12. And those not only ordinary infirmities, but sometimes also heinous transgressions, Psal. 51. 14. and yet free-grace pardoneth all, and this not only in one, but in all Believers, in all ages, and doth yet remain as full and overflowing in God, to pardon self-condemned sinners as ever; all which, doth argue no lesse than a copious, rich and abundant grace: for, the Apostle, speaking of grace with relation to those two, redemption and forgiveness, which flow from it, he calleth it a rich grace; According to the riches of his grace, saith he.

Vers. 8. Wherein the hath abounded toward us in all wis∣dom and prudence.

THe Apostle doth, thirdly, speak of those spirituall blessings, which were prepared in Election, and pur∣chased in that excellent work of Redemption, as they are conveyed and applyed unto the Elect in their effectual calling, whereby he carryeth-on his fore-mentioned scope, in shewing, That as God did give evident proofs of his free-grace and favour in all the former steps ten∣ding to salvation; so he had manifested the abundant riches of his grace in the effectual calling of those Ephe∣sians, in so far as his eternal love, which was before al∣wayes

hid in a decree, did no longer contain it self, but overflowed in its effects towards them, or in them, as the word may be rendred: which effects, wrought by Gods grace in them, he sheweth to be all wisdom and prudence, under which are comprehended all the saving graces of God's Spirit in Believers, if we take, as we safely may take, wisdom for the saving knowledge of divine myste∣ries, and of such religious truths as are only to be belie∣ved and fall not under practice; And prudence, for that grace and vertue, whereby we know our respective du∣ties both to God and man, and our actions and practi∣ces are ruled and ordered according to the prescript of God's Word: for, so the words are taken, Col. 1. -9. Doct. 1. Whosoever are elected from eternity, and for whomsoever Christ did give a ransom to provoked ju∣stice in the fulnesse of time, all such in God's due time have the effects of God's eternal love, and of the price payed by Christ applyed unto them, and wrought in them, even the saving graces of God's Spirit: for, upon those Ephesians, who were elected, ver. 4. and redeem∣ed, ver. 7. did God bestow the gracious effects of his eternal love, by working saving grace in them; He hath abounded towards us in all wisdom and prudence. 2. That those spiritual blessings which were prepared for us in Election and purchased in the work of Redemption, are applyed unto us, and we made actually to partake of them, It is the alone work of God in our effectual cal∣ling; there being not so much as either power or good∣will in us, who by nature are dead in sins and trespasses, to accept of Christ, or of any thing purchased by him, untill God do quicken us: for, the Apostle, shewing how the Ephesians were made partakers of those bles∣sings, he ascribeth this work wholly to God, making them but meer patients in it; He hath abounded towards us, or in us, as a full fountain runneth over and watereth the adjacent ground. 3. As the same free-grace, and no∣thing else, which moved God to elect us before time, and send his Son to redeem us in time, doth make him also

in our effectual calling to work in us those graces, and to give unto us an actual right to all those spiritual bles∣sings which we were chosen unto, and which were pur∣chased for us; So nothing lesse than abundant and over∣flowing grace is hereby made manifest to be in God; considering that there is not only a simple want of good will, but also an utter aversnesse from closing with his gracious offer, Mat. 23. -37. and that not only there is nothing in the Elect before effectual calling more than in the Reprobate, which might move God to bestow those excellent blessings upon them, but also much to scare him from ever medling with them, Ezek. 16. 3, &c. unlesse where sin abounded, grace did much more abound, Rom. 5. -20. for, the Apostle, speaking of God's bestowing grace upon the elect Ephesians, doth ascribe his so doing to his abounding grace; Wherein, or, in which grace (formerly spoken of) he hath abounded to∣wards us. 4. All men by nature are destitute of saving wisdom, that is, the saving knowledge of divine myste∣ries, and things heavenly; seing there be many such things the light of nature revealeth nothing of, Mat. 16. 17. And though the light of Scripture doth reveal them; yet the natural man cannot look upon them, as real truths, 1 Cor. 2. 14. and so as throughly to venture his salvation upon them, Joh. 5. 40. for, he sheweth, that at their effectuall calling God did abound towards them in wisdom, importing, that untill then they had it not. 5. Though the Lord doth not bestow upon all, whom he effectually calleth, the same measure of saving know∣ledge, 1 Cor. 12. 4. yet he bestoweth upon every one so much as is necessary unto salvation, and as doth serve for an earnest of that full and perfect knowledge of God, which they shall enjoy hereafter: for, saith he, He hath abounded towards us in wisdom. 6. All men by nature are also deprived of saving prudence, there being many duties which the natural man cannot be convinced of to be duties, Mat. 5. 29, 39, 44. and many things required to the acceptable performance of every duty (Rom. 14.

23. Col. 3. 17.) the necessity whereof he can be as little convinced of; but chiefly, there being such impotency, and disorder in his will and affections, that he can least of all practise according to what he knoweth of his du∣ties, Gen. 6. 5. for, he sheweth, that at their effectuall calling God did abound towards them in prudence, thereby importing, that until then they had nothing of that grace. 7. As God bestoweth this grace of prudence in some measure upon every one whom he effectually calleth; So wisdom and prudence, if they be sanctified and sa∣ving, go alwayes together: a man cannot believe well, except he also live well: Though, to speak of them other∣wayes, as they are not saving graces, but only civil and moral vertues, they may be and often are separated: for, He hath abounded in wisdom and prudence, saith he. 8. Though God doth not perfect the work of grace in the Elect at the first instant of their conversion, but car∣ryeth it on by degrees towards perfection, until death, Philip. 1. 6. yet even then he bestoweth the seeds and ha∣bits of every grace and saving vertue upon them. This new man of grace is not lame, nor wanteth any of his members, Gal. 3. 10. for, therefore, saith Paul, He hath abounded in all wisdom and prudence.

Vers. 9. Having made known unto us the mysterie of his will, according to his good pleasure, which he hath purposed in himself.

THe Apostle doth illustrate the former benefit of ef∣fectual calling, from the mean which God maketh use of for bringing of it about, to wit, His making known the doctrine of the Gospel, which is here called a Mysterie, (as elsewhere, See Eph. 6. 19. 1 Tim. 3. 16.) that is, according to the use of the word in Scripture, a religious and sacred secret; and this also he sheweth doth flow from the same good-pleasure and free-grace formerly spoken of, the manifesting whereof was firmly resolved upon by God in his eternal purpose, being mo∣ved

by nothing so to do without himself. Doct. 1. The Gospel, or doctrine of salvation through free-grace, is a sacred secret, transcending the reach of ordinary know∣ledge, a very mysterie, even such, as nothing could be known of it either by Man or Angels, before it was re∣vealed, Eph. 3. 10. and such, as was but sparingly re∣vealed before Christ's incarnation, even to the Jews on∣ly, and to some few proselytes, Psal. 147. 19, 20. and such as remaineth a thing hid, even after it is revealed, unto natural men whose minds the god of this world hath blinded; So, as though they can discourse of, and preach the Gospel, Mat. 7. 22. yet, they do not believe it, 2 Cor. 4. 4. Yea, and it is a mysterie, even to Believers themselves, if their knowledge here be compared with what it shall be hereafter, 1 Cor. 13. 12. for, by the my∣sterie of his will, he understandeth the Gospel, and chief∣ly, as it was now clearly manifested both to Jew and Gentile, chap. 3. 6. Secondly, this mysterie of the Go∣spel now revealed, containeth and manifesteth God's will concerning the salvation of lost sinners: though not his secret will, or decree, concerning those whom in par∣ticular he intendeth to save, 2 Tim. 2. 19—Yet his re∣vealed will, holding forth the way of our duty, and the course condescended upon, by which, and not other∣wayes, sinners shall be saved: for, hence it is called the mysterie of his will. 3. The ordinary mean, whereby God doth call the Elect effectually, and convey the graces of his Spirit unto their gracelesse hearts, is the re∣velation of the Gospel, and his making of it known, chiefly by the publick preaching thereof, Rom. 10. 14, 15. for, the Apostle, having already spoken of God's bestowing all saving grace upon them, doth here conde∣scend upon the mean made use of by him in that work; Having made known unto us the mysterie of his will. 4. There is nothing which moveth God to reveal his Gospel unto one people, and not to another, or more ob∣scurely to one, and more clearly unto another, but only his own good will and pleasure so to do: neither doth

the Lord any thing contrary to justice hereby, seing he is not obliged to send the Gospel unto any, Rom. 11. 35. and all have more knowledge of God by nature than they make good use of, Rom. 1. 21. for, this alone is here given as the reason of his making known the mysterie of his will even according to his good pleasure. 5. So care∣full is God to maintain the interest of his free-grace in our salvation, as being the only supream and fountain∣cause thereof; that he thinketh it not sufficient once to assert, in the general, that salvation and all the means and steps tending towards it, do flow from his free-grace, but that this be again and again inculcated, and (all the particular steps which lead to salvation being condescended upon) that his free-grace, favour and good will be held out as the fountain of each step in particu∣lar: for, the Apostle doth so, and that by an heavenly and divine artifice, sliding down from one step to ano∣ther, from Election to Redemption, and from Redempti∣on to effectual calling, and from effectual calling unto God's bestowing the outward mean of salvation, the Gospel; not only ascribing all to God's free-grace, but making grace the mid-link of the chain, whereby he joyneth the several parts of his discourse together; so, ver. 8. Wherein he abounded; and here, According to the good pleasure of his will, and which he purposed in himself, as having no cause without himself to set him on work. 6. As the decrees of God are firm, fixed and unchange∣able; So he doth nothing in the matter of man's salva∣tion, even to the least circumstance, but what he hath decreed to do: which (as will appear from ver. 11.) doth hold in all other things which God doth: for, by God's purpose is meaned his eternal decree with respect had to its stability and unchangeablenesse, there being neither want of fore-sight, nor of power in God to oc∣casion the alteration of his purpose, which are the causes why men are frequently necessitated to alter theirs; and this purpose and decree, is spoken of here as the rule according to which God of his good plea∣sure

did make known the mysterie of his will unto those Ephesians, in order to their salvation; Which he had purposed in himself, saith he.

Vers. 10. That in the dispensation of the fulnesse of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him.

HEre is the intended effect which God did aim at in His gracious purpose of making fully known the mystery of the Gospel, both to Jew and Gentile, to wit. That at the full time and season, which God had dispen∣sed, measured out, and pitched upon, as most fitting for the businesse in hand, (to wit, the time of Christ's in∣carnation and sufferings, Gal. 4. 4.) He might gather together in Christ all His own Elect (whether already glorified or yet upon earth) who before were separated from God, and one from another, and might make them one with God, being united with Christ their head by faith, Eph. 3. 17-. and one among themselves, being uni∣ted by love, Col. 3. 14. Now, the Apostle affirmeth this gathering of all the Elect, was to be in the fulnesse of times: for, though many of them were already actually gathered and glorified, to wit, the things in Heaven be∣fore that time; yet the exhibition of that, by vertue whereof they were gathered, was at, and not before that time, to wit, the time of Christ's incarnation, obedience and sufferings, Heb. 9. 15. Doct. 1. All mankind by na∣ture, and being considered in themselves, are under a fearfull dissipation and scattering: Sin hath rent and se∣parated them from God, from man, and from the blessed Angels: for, gathering presupposeth a foregoing scatter∣ing; and the word rendred gather together in one, being taken from a word which signifieth the head of a natu∣ral body, or a short sum of a sparse discourse, and so sig∣nifying here to gather together under one head, to wit, Christ, and unto one sum and body amongst themselves, it supposeth that they are separated from God, from

Christ, one from another, and from the Angels also: for, they were to be gathered into one body with those; That he might gather together in one, &c. 2. The Lord hath not left all mankind in this wofull separation and scattered condition: but, as He hath firmly purposed and decreed from all eternity; so in time He setteth about to gather together some of scattered mankind, and to unite them to Himself, one to another, and to the blessed Angels: for, the word rendred to gather, implyeth a ga∣thering unto all these, as is said; And he hath purposed in himself,—that he might gather together in one. 3. The gathering together of the scattered Elect, and making of them one with God and among themselves, doth not de∣pend upon the choice of their own free-will, which could do no other but refuse to be gathered, Mat. 23. 37. and so Christ should not have seen of the travel of His soul and been satisfied, contrary to what is promised, Isa. 53. 11. But upon the fixed and unchangeable purpose of God, which engageth His Omnipotency to make them willing to be gathered, Psal. 110. 3. and therefore they shall be infallibly gathered: for, the Apostle, as appears from the context, maketh this gathering depend on Gods purpose; He hath purposed in himself,—that he might ga∣ther together in one. 4. It is only God, who by His om∣nipotent power doth gather together the scattered Elect, and maketh them one with Himself, and with one ano∣ther in Himself. We do so much love to wander, Jer. 14. 10. that we would live and die estranged from God, if the Lord by strong-hand did not reclaim us from our wandrings, for, saith Paul, He hath purposed in himself,—that he might gather together in one. 5. The preaching of the Gospel, and making known that blessed mysterie, is the mean which God maketh use of in this work of gathering the scattered Elect: because, though our actuall gathering be an act of Gods omnipotent power; yet, He dealeth with us as with rational creatures, by giving us an offer of His friendship, commanding us to accept of it as it is offered, and in the mean time sending

forth his power with the command, whereby He maketh us to accept, Act. 16. 14. for, as is clear from the con∣nexion, God's end intended in making known the my∣sterie of his will, is, That he might gather together in one. 6. As God is the great Master of his own House and Fa∣mily, which is the Church, to whom He dispenseth and distributeth all her mercies, comforts and crosses with no lesse; yea, with infinitly greater care, wisdom and fore∣sight, than any man doth care, provide for, and govern his own family; So, among other things, He dispenseth and ordereth times and seasons for his Church, as not only having fixed in his eternal counsel the general pe∣riods of the Churches time, how long the Church should be in her state of infancy, how long under the bondage of the Law, and how long she shall continue in her more grown and perfect age under the Gospel; but also the time and season for bestowing of particular mercies, and inflicting corrections and chastisements: for, the word rendred dispensation, signifieth the way of admi∣nistrating the affairs of the family by the master thereof, and the times come under those things, which are admi∣nistrated by God; That in the dispensation of the fulnesse of times. 7. As every time chosen of God for bestowing of any mercy, is the full and fittest time for his bestowing of it; So the time of Christ's incarnation is in a speciall manner the full time, and fulnesse of time; and that not only because it was that full time which God had ap∣pointed in his decree, and, for reasons known to his own unsearchable wisdom, condescended upon as the most fitting time for that great work; but also, because all the fore-going prophecies, promises and types of the Messias, were fulfilled in those times, Luke 24. 27. and the will of God concerning man's salvation was then, and not till then fully revealed, Heb. 1. 2. for, the Apostle calleth those times, the fulnesse of times; That in the dis∣pensation of the fulness of times. 8. Though the benefits purchased by Christ, and particularly that of effectuall calling, and gathering together unto God those whom

sin did separate from Him, be intended for, and accor∣dingly doth light only upon few, Mat. 7. 14. Yet the Gospel, and Promise, by which Christ and the benefits purchased by Him are revealed, is drawn up in the most comprehensive expressions: And this of purpose, that none may hereby be excluded from laying hold upon that gracious offer, but such as do exclude themselves, Joh. 5. 40. for, saith he, That he might gather together in one all things, both which are in heaven, and which are on earth: by which broad expressions are meaned only the Elect (for there is an universality and world even of those, 2 Cor. 5. 19.) and not all the creatures, not Devils or Reprobates, Joh. 17. 9. yea, to speak properly, not yet the elect Angels, who being never separated from God by sin, cannot be gathered to him by Christ, though they may improperly and in some respects be said to be so; to wit, because of those advantages which they have by Christ, as that they are now most perfectly and inse∣parably united with God, without hazard of being se∣parated from Him, Mat. 18. 10. and have attained the knowledge of that wonderfull plot of Man's Salvation through Jesus Christ, which was a mysterie even to them, Eph. 3. 10. and a greater measure of joy than for∣merly they had, upon Christ's converting and saving of lost sinners, Luke 15. 7, 10. Doct. 9 All who belong to God's purpose of Election, and who are, or shall be ga∣thered together in Christ, are either in heaven or earth: Paul knew no purgatory, or third place for the souls of the Elect to go unto after death, to endure the temporal punishment due to their sin: for, he divideth those all things, which were to be gathered, into things in heaven, and things on earth. 10. There is an union betwixt the Saints departed now in heaven, and those who are yet alive upon the earth, so as they make up one mystical body under one head, Christ, to whom the Saints de∣parted are united (though not by faith, 1 Cor. 13. 10.) yet by sense, as we are united to Him by faith: and as they are united to Christ, so also one to another, and to us by

love: for charity never faileth, 1 Cor. 13. 8. from which union there floweth a communion betwixt them and us, whereby they do pray for the Church in general, Rev. 6. 10. (though not for the particular conditions and per∣sons of men upon earth, whereof they are ignorant, Isa. 63. 16.) and the Godly upon earth do in heart and af∣fection converse with them in heaven, Philip. 3. 20. de∣siring continually to be dissolved and to be with Christ, Philip. 1. 23. (though they are not to pray unto them, or give them religious worship, Rev. 19. 10.) for, saith he, That in the dispensation of the fulnesse of times, he might gather together in one, things in heaven, and things on earth. 11. Jesus Christ is that person, in, and by whom we are gathered together unto God by faith in Him, and to the Angels, and also among our selves by the grace of love; He having united the two dissentient parties, God and man, in His own Person, Mat. 1. -23. and having sa∣tisfied justice for that wrong which caused the rent, Isa. 53. 5. and working in us by His Spirit those graces of faith and love, whereby we are made one with God and among our selves, Act. 5. 31. and having by His death taken away that wall of partition and enimity which was betwixt Jew and Gentile, Eph. 2. 14, 15, 16. it being also necessary that we be in Him by faith, be∣fore we be united to God through Him; for, the Apostle is so much delighted with this Truth himself, and would so gladly have it well known & believed by others, that he doth inculcate it twice in this one vers. That he might gather together all things in Christ, and again even in Him.

Vers. 11. In whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the counsel of his own will. 12. That we should be to the praise of his glory, who first trusted in Christ.

THe Apostle, having hitherto spoken of all the Elect in general, doth now make application of the former

doctrine, first, to the Jews, and next to the Gentiles: and hereby he doth yet further, and thirdly, inforce the fore-mentioned scope, while he sheweth in effect, that the prerogative of the Jews above the Gentiles made not grace the lesse free to them, and that nothing which the Gentiles could pretend to beyond the Jews, made it lesse free to them either And, first, he applyeth it unto the Jews, whereof Paul was one; and therefore he speaketh of them in the first person, We. And, first, he sheweth, that they, to wit, Believers among them (as is explained, ver. -12.) had, in Christ and by vertue of His merit and intercession, obtained an inheritance, to wit, of Heaven and Glory, Col. 1. 12. and by consequence, all the fore-mentioned blessings which lead to it; and this not from their own merit or free choice, but freely, and as it were by lot, wherein least of man is seen: for, the word signifieth, to obtain an inheritance by lo••, in allusion to the division of the land of Canaan among the Tribes, which was by lot, Josh. 14. 2. Secondly, he sheweth the reason why they had obtained this inheritance, not their own worth; but because God had predestinated them to it in His unchangeable decree of Election: and with∣all doth clear, that God did call them freely and accord∣ing to His purpose to the enjoying of this inheritance, because He worketh all things according to his most wise and free purpose, and therefore this also, ver. 11. And, thirdly, he expresseth the end which the Lord proposed to Himself in calling them to enjoy this inheritance, even that thereby His glorious Attributes, manifested in that work might be acknowledged and praised, especially by them whom He had called; whom he describeth from this, that they were the first who trusted or hoped in Christ: for, as the Gospel was first preached among the Jews, Mat. 10. 6. Act. 13. 46. so, many among them did imbrace the Gospel, and were converted by it at the first, and before there were any considerable number of Converts among the Gentiles, ver. 12.

From Vers. 11. Learn, 1. It is the duty of Christian Mi∣nisters,

as to preach sound doctrine, so to make prudent application thereof to the several sorts and conditions of hearers: for, the life of preaching, is, impertinent and live∣ly application, in so far as if the Wor•• be left unapplyed by the Preacher, People will either not apply it at all, or otherwise misapply it, by taking to themselves that which belongeth not to them: therefore the Apostle, having spoken of the freedom of Gods grace towards all the Elect in general, doth make particular instance of the freedom of it, first, in the Jews here, and next, in the Gentiles, ver. 13, 14. In whom also we have obtained. 2. As Believers are God's portion and part of the world, even the lot of His inheritance; so they do obtain from Him a lot and share in an inheritance incorruptible and un∣defiled, and that fadeth not away, reserved in Heaven for them, 1 Pet. 1. 4. for, the word, rendred we have obtained an inheritance, may either signifie, that they were taken for a lot and inheritance passively, or that they had got∣ten a lot and inheritance actively. 3. Every Believer hath already obtained this glorious, excellent and hea∣venly inheritance, though not in personal compleat pos∣session, 2 Cor. 5. 6. yet, by right (Joh. 3. 16.) in begun possession (Joh. 17. 2, 3.) and by compleat possession in their head Christ, Eph. 2. 6. for, the Apostle speaketh in the by past time, We have obtained an inheritance. 4. This heavenly inheritance doth come to believers not by their own merit or worth, but freely and without their deser∣ving or choice, as those things which come by lot: All the causes bringing it about, whether God's eternall electing love, or Christ's merit and the application of it, are free as to us, and were set on work without any active influence as from us; for, as we shew, the word signifieth to obtain by lot, and therefore freely; We have obtained an inheritance. 5. Jesus Christ the Mediator is that person, in whom Believers have this heavenly in∣heritance: as they have all their other spiritual blessings leading to heaven in Him; so also heaven it self, He hath purchased it, Heb. 9. 12. He maketh us lay hold upon it

by faith, when it is offered in the promise, Joh. 12. 32. we must be in Him before we get a right to it, and there∣fore He is the way to heaven, Joh. 14. 6. He hath taken possession of heaven in our name, as our Atturney, Joh. 14. 2, 3. for, saith he, In whom, which relateth to Christ, we have obtained an inheritance. 6. Those, who seem the worthiest people of any other, do come to heaven no other way than the most unworthy, that is, freely, and as it were by lot: for, he saith, We also, that is, even we Jews, who might seem to have somewhat whereon to rely in our selves, have obtained an inheritance freely. 7. As none come to heaven, but such as are from eternity pre∣destinated to it by God; So all those things, whether they be mercies, (Gen. 50. 20.) or crosses, (Amos. 3. -6.) which come as it were by chance to us, or without our foresight, are well foreseen, and wisely ordered by God: for, he mentioneth Predestination, and God's purpose to bestow this inheritance, which came to them, as it were by lot, and without their foresight; We have obtained an inheritance, being predestinated according to the purpose. 8. The providence of God is extended to all things whatsomever, neither is there any thing which falleth not under His efficacious working: He not only gave a being unto all things created at the beginning, Gen. 1. 1. but doth continue them in their being, Heb. 1. 3. and concurreth with all the second causes in their working, Act. 17. 28. yet so, as God is not the author of sin: be∣cause, though the real action, to which sin adhereth, be from God, Joh 1. -21. yet, the deformity of that action, in so far as it is a transgression of the Law, seing it is not a real being, but a deficiency from being; no real effect, but a defect, Therefore it is not from God, but from the sinner only: for, saith he, speaking of God, Who worketh all things: which cannot be restricted to the fore-men∣tioned blessings, but must be extended to all things what∣soever, seing it is clear the Apostle doth argue from the general to the particular, He worketh all things so, and therefore those things also. 9. As God is an absolute

worker, soveraign Lord of all His actions, and bound to give a reason unto none for what He doth, His will being His only rule by which He worketh; So His will is al∣wayes joyned with, and founded upon the light of coun∣sel and wisdom; and therefore He can will nothing but what is equitable and just: for, the Apostle holdeth forth those two principles, from which God's working doth flow, infinit wisdom, pointed at in the word counsel, and absolute freedom and soveraignity over His actions, pointed at in the word will; Who worketh all things accor∣ding to the counsel of his will. 10. As God doth in time work all things; so from all eternity, by the most wise and holy counsel of his will, He hath ordained whatever cometh to passe: Yet so, as violence is not thereby offered to the will of the creatures, nor the liberty of second cau∣ses, especially of the wills of men and Angels, taken away, but rather established, Act. 2. 23. and 4. 27, 28. for, saith he, Who worketh all things according to the counsel of his will, that is, as He hath most wisely and freely decreed. 11. Though counsel and advice be ascribed to God in his decrees and works, in so far as there is nothing wil∣led or wrought by Him, but what is well, wisely and most righteously done; yet, we would advert, lest we attribute to God upon this ground any thing savouring of imperfection, as if He did consult or deliberate con∣cerning things to be done, as men do from ignorance, or doubtfulnesse of what is most convenient, and there∣fore do, first, consult and advise about the best expe∣dient, 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 un∣to gracelesse sinners, His drawing them out of nature to the state of grace, and bestowing the heavenly inheri∣tance 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 un∣to 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 de∣signed 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 pro∣tract 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 pur∣pose, 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 ob∣dured, 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 cru∣cified 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 car∣ryeth 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 con∣cernments 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 al∣so after that ye believed, ye were sealed with that holy Spirit of promise, 14. Which is the earnest of our inheritance, until the redem∣ption 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 be∣lieving 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 belie∣ving 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 there∣fore 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 inhe∣ritance. 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 sal∣vation. 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 work here called sea∣ling, did serve to evidence the truth and reality of some∣what which might otherwise have been questioned, and particularly, with relation to the Apostle's present scope, it did serve to evidence the reality of their right to the glorious inheritance, the truths of the Gospel, and the sincerity of their closing with, and believing of, the Go∣spel: now the work of God's Spirit, which maketh all this evident, and therefore hath the name of sealing, is mainly His renewing and sanctifying work, and especi∣ally His carrying-on of that work, whereby He im∣printeth the image of Himself, which is holinesse (Eph. 4. 24.) upon Believers, as an impression of the draughts and lineaments of the Seal, are by sealing put upon the thing sealed; so, 2 Tim. 2. -19. the grace of sanctifica∣tion and departing from evil is called a Seal, though those other works of God's Spirit in Believers, whereby He giveth them sense of His presence, comfort and joy unspeakable flowing from it, and full assurance, may be looked upon as lesse principal parts of this Seal. Fourth∣ly, (ver. 14.) by the metaphor of an earnest, which is used among Merchants for ratifying of their bargains, he sheweth a use, for which the bestowing of the holy Spirit upon them, and His sealing of them by His sanctifying grace, did serve, even to be an earnest of the heavenly in∣heritance, the full possession whereof being delayed until the last day, God gave unto them His holy Spirit with His saving graces, as an earnest, or some small begin∣nings, and a part of that glory which shall then be re∣vealed; that hereby He might assure them of their ob∣taining the whole in due season. Fifthly, he sheweth the date and time how long they were to content them∣selves with the earnest, even untill the redemption of the purchased possession, that is, untill the day of judgment, at which time those who are purchased by the bloud of Christ, and are His possession and peculiar people, shall

obtain compleat redemption and full delivery from sin and misery; In which sense redemption is taken, Rom. 8. 23. And sixthly, he sheweth the end which God pur∣posed unto Himself in all this, even the same which he mentioned formerly, ver. 12- to wit, the praise of His Glory.

From the benefit which those Gentiles received, (be∣sides what is marked upon the parallel place, ver. 11-) Learn, 1. Though it was the prerogative of the Jews above the Gentiles that Christ was first preached unto them, and accordingly some of them did first trust in Him, (See ver. -12.) yet God hath made both Jew and Gentile equally to partake of all other things, as∣well of those which concern salvation it self, as of the means and way of attaining to it: for, the same Christ, the same free-gifted inheritance through Christ, and the same Gospel which was bestowed upon the Jews, are also bestowed upon the believing Gentiles; In whom ye also have obtained an inheritance, saith he. 2. It is a thing highly observable, and much to be taken notice of, that the Gentiles, who were profane dogs, (Mat. 15. 26.) not a people, (Deut. 32. 21.) without God, (chap. 2. ver. -12.) should be set down at the childrens table, and have full accesse to free-grace and salvation, and all spiritual blessings tending to salvation equally with the Jews, who were God's only People, separated to Him above all People, Exod. 19. 5. to whom did pertain the Adop∣tion, Glory, Covenants, &c. Rom. 9. 4. for, Paul can∣not speak of this without an also, which is a note of ex∣aggeration, and heightneth the purpose, as a thing very observable; In whom ye also have obtained an inheritance.

From the mean whereby they attained this excellent benefit, Learn, 1. The hearing of the Gospel, which supposeth the publick preaching of it, (Rom. 10. 14.) is the ordinary mean whereby faith is wrought, and con∣sequently a right is conveyed unto the heavenly inheri∣tance, in so far as the Gospel so preached doth not only propound and make known to the understanding the ob∣ject

of saving faith, which was before hid; but the Lord also, at, or after the hearing of this Gospel preached, doth work the grace of faith in the hearts of the Elect, Act. 16. 14. for, saith he, Ye obtained an inheritance, after that ye heard the Word of Truth, the Gospel. 2. The Gospel is the Word of Truth, not only because it containeth no∣thing but truth, (for, so the whole Scripture is the Word of Truth, Psal. 19. -9-) but also the Truths of the Go∣spel are most excellent Truths, as being most remote from ordinary knowledge, Mat. 16. 17. most profitable to lost sinners, Tit. 2. 11. and do manifest the praise of God's glorious Attributes (Luke 2. 14.) more than any other Truths: besides, the Gospel doth clearly hold forth the truth and substance of all these dark and legal shadows, Joh. 1. 17. for, by the Word of Truth he meaneth the Go∣spel, as he presently cleareth; After ye heard the Word of Truth, the Gospel of your salvation. 3. As the doctrine of Salvation is the doctrine of the Gospel, or glad-ty∣dings to lost sinners; (for, the word rendred Gospel, sig∣nifieth a glad, or good message) So the doctrine of the Gospel is a doctrine of Salvation, as not only revealing Salvation, and a possible way for attaining to it, which the Law doth not, Gal. 3. 21. but also being the power of God to Salvation, Rom. 1. 16-. and the mean which God doth blesse for making us imbrace by faith the offer of Salvation, Rom. 10. 14, 15. and for working all other saving graces in the Elect, Col. 1. 6. for, the Apostle calleth this doctrine the Gospel, or glad tydings, of Salva∣tion. 4. It is not sufficient to know that the Gospel is a doctrine of Salvation in general, or unto others only; but every one would labour, by the due application of the promises of the Gospel unto themselves, to find it a doctrine of Salvation to them in particular: for, Paul hinteth at so much, while he saith, not simply, the Gospel of Salvation, but of your Salvation.

From the Spirit's work of sealing following upon be∣lieving, Learn, 1. As the Gospel preached, and heard, doth not profit unto Salvation, except it be believed; so

the Truths of the Gospel, and Jesus Christ that good thing offered in those Truths, is that in the whole Word of God which saving faith doth chiefly close with, and rely upon, and is fully satisfied with: It findeth death in threatnings, a burden of work in precepts, but in Christ and the Gospel it findeth the way to Heaven made pa∣tent, even a way how the sinner may be saved and di∣vine justice not wronged: for, the Apostle, having spo∣ken before of their hearing the Gospel, doth adde, In whom, to wit, Christ; the words may also read, In which, to wit, the Gospel, ye believed. 2. Though none can actually believe before the Spirit of God come to dwell in them, bringing alongs His royal train of habituall graces, and the habit of faith amongst the rest, unto the heart with Him; And therefore is He called the Spirit of Faith, 2 Cor. 4. 13-. yet, upon the actual exercising of the grace of Faith, the Spirit of God doth more fully manifest Himself to be dwelling in Believers, by His carrying-on the work of sanctification in them, for their greater comfort, and further strengthning of their faith: for, saith he, After ye believed, ye were sealed with that holy Spirit. 3. Whoever have rightly closed with the Go∣spel, and Christ in the Gospel, by believing, will have the grace of sanctification and holinesse of life following upon their so doing, as also sometimes some measure of joy, peace and, sensible comfort: for, as I cleared, by the seal is meaned those graces; And after ye believed, ye were sealed, saith he. 4. Even real Believers have need of confirmation and sealing, as being oftimes exercised and tossed with several doubts and scruples, both con∣cerning the truth of the Gospel, and promise in general, Mark 9. 24. and the reality of their own closing with, and interest in the Promise, Psal. 88. 14. for, therefore is it, that after those Ephesians had believed they were sealed, hereby to evidence the truth of the Gospel, and the sincerity of their believing the Gospel; After ye be∣lieved, ye were sealed. 5. The Lord hath provided, and accordingly doth bestow sufficient means upon Believers

whereby all their fore-mentioned doubts may be solved, and they abundantly satisfied; for, besides the writing of the Promise upon their hearts, and the outward seals of the Covenant of Grace, or Sacraments, which are vi∣sibly dispensed by Christ's Ministers, there is an inward seal, to wit, the saving Graces of God's Spirit, together with growth and increase in those, imprinted by the Spi∣rit of God upon the hearts of Believers in order to their confirmation, although they sometimes cannot perfectly discern, nor exactly take up the draughts and lineaments of it; After ye believed, ye were sealed. 6. The saving graces of God's Spirit wrought in a Believer, and exer∣cised by him in all sorts of holy duties, and especially growth in grace, is a most convincing evidence, not only that the Word of the Gospel, by which holinesse is wrought, is the undoubted Truth of God: for, this is the witnesse by water, spoken of, 1 Joh. 5. 8. there being no other thing but the Truth of God able to produce such strange and supernatural effects as those; but also it serveth to evidence the reality of the man's interest in the promise, and of his right to the heavenly inheritance, in whom those saving graces and the fruits of holinesse are, seing holinesse of life is the inseparable effect of sa∣ving faith and interest in the promise, Act. 15. 9. for, by the Seal is meaned mainly the graces of sanctification, and, as was shewn, they get that name: because, as Seals do confirm publick Writs, and make them appear to be authentick; so the saving and sanctifying graces of the Spirit do confirm to those, in whom they are, the Truth of the Gospel, and the sincerity of their faith in Christ; In whom after ye believed, ye were sealed. 7. Our doubts and scruples, whether concerning the truth of the Pro∣mise in general, or our own particular interest in the Promise, ought not in reason make us suspend our be∣lieving in Christ and the Promise, untill we first be sea∣led and sanctified, and so receive sufficient confirmation; but on the contrary, we are, first, to set our Seal to God's Truth, by believing and venturing our salvation upon it,

and then we may expect next to have God setting His Seal upon our heart in order to our confirmation: for, that is the order here set down; In whom after ye believed, ye were sealed. 8. The sanctifying of our natures, and adorning of our hearts with saving graces, together with any confirmation in the truth of the Promise, or of par∣ticular interest in the Promise which Believers receive from these, is the work of God's Spirit only: for, it is ascribed to Him here, and with relation thereto He is cal∣led the holy Spirit, not only because He is essentially holy, and very holinesse it self, but also the author of sancti∣fication, and of all saving graces in Believers, Gal. 5. 22. and the Spirit of promise, not only, because He was pro∣mised to be abundantly poured-out upon Believers un∣der the New Testament, Act. 2. 16. but also His office is to seal and confirm by His gracious operations the Pro∣mises of the Gospel to Believers, Rom. 8. 16. Ye were sealed, saith he, with the holy Spirit.

From that use, for which the holy Spirit with his sa∣ving graces was bestowed upon them, Learn, 1. As the Spirit of God is a person subsisting, and not a created gift or grace; so this holy Spirit doth not only bestow His gifts and graces upon Believers, but also cometh Himself unto them, and dwelleth in them: In so far, as though He be not personally united with them, as the di∣vine nature is with the humane in Christ; yet He is not only with them in his essence and being, as He is present every-where, Jer. 23. 24. nor yet in respect of His work∣ing by a general providence only, as He is present even with wicked men; for, in Him they live, move and have their being, Act. 17. 28. but He resideth in them, as in his own Temple by his special and saving opera∣tions, whereby He not only bestoweth upon them the habits of all saving graces at their first conversion, Ezek. 36. 25, 26. but doth also by his immediate, strong and special influence daily preserve those graces in life, (Joh. 10. 28, 29.) actuate them, (Philip. 2. 13.) and ordinarily maketh them to grow, (Hos. 14. 5.) for, whereas the

word Spirit in the former verse is in the neuter gender•• he repeats it here by a masculine relative (which would be better rendred who than which) to shew that the Spirit is a person subsisting: Which Spirit, he saith, is given us for an earnest of our inheritance. 2. Heaven and glory is the only portion and inheritance of Believers; all their enjoyments earthly, though never so great, being but mean, fading in themselves, and lyable to spoyling and vastation from others, so that this inheritance, which is incorruptible, fadeth not away, and is reserved in the heavens (1 Pet. 1. 4.) is only worthy to be looked up∣on as their inheritance: for, the Apostle calleth it our inheritance, by way of excellency; Which is the earnest of our inheritance. 3. As the right unto this inheritance is made-over unto Believers, upon their resigning them∣selves to God by faith, in way of covenant and paction, Isa. 55. 3. So the Lord hath thought it convenient not to give them the possession of it presently upon their right, but to delay it for a season, that in the mean time they may exercise their hope in longing after it, Philip. 1. 23. And God may get glory from the heirs of heaven here upon earth, and among earthly men, by being the means of salvation unto some, Mat. 5. 16. and of conviction and just condemnation unto others, Heb. 11. 7. for, the metaphor of an earnest, used among Merchants, when the sum covenanted is not presently given, doth bear so much; Who is the earnest of our inheritance. 4. As even Believers are apt to doubt, if ever the covenanted in∣heritance shall be bestowed and actually enjoyed by them; So the Lord is most willing to do all which in reason can be required, for removing all doubts of that kind; and more particularly He giveth them an earnest, or a part of this covenanted inheritance in hand, to assure them of his purpose to bestow the whole in due time: for, the metaphor of an earnest doth bear this also, the end of giving an earnest being to assure the receiver of the giver's honest purpose to perform all that he hath promised, which otherwise might be called in question;

Who is the earnest of our inheritance. 5. The Spirit of the Lord sealing Believers, and those saving graces of the Spirit, which he worketh in sealing, do serve for the same uses in relation to the Covenant of Grace, where∣in heaven and glory is promised to Believers, for which an earnest doth serve in a civil bargain: for, as the ear∣nest is a part of the sum, and usually but a small part, and yet may assure the receiver of his obtaining the whole; So the Spirit and His work of grace received here, is be∣gun glory, Joh. 17. 3. and though but a small part of it, 1 Cor. 13. 12, 13. yet the smallest measure of grace may assure the man who hath it, of his obtaining the full pos∣session of glory in the day of the Lord Jesus, Philip. 1. 6. hence the Apostle calleth the Spirit with his graces this earnest; Who is the earnest of our inheritance.

From the time how long the use of this earnest was to continue, Learn, 1. As real Believers are Christs posses∣sion in whom He dwelleth, Eph. 3. 17. and whom He manureth and maketh fruitfull, Joh. 15. -2. So He hath purchased them, to wit, by paying a price to provoked justice, 1 Cor. 6. 20. and by force from Satan their old possessor and master, Heb. 2. 14, 15. and purchased them for this end, that He might possesse them: for, speaking of Believers, he calleth them a purchased possession. 2. Though the redemption and delivery of Believers be already begun, and their bonds loosed in part, Col. 1. 13. yet their compleat redemption is but to come, to wit, from sin at death, Heb. 12. -23. and from misery, not untill the last day; then, and not while then shall their bodies be raised up in glory, and their redemption be full and compleat, Rom. 8. 23. for, the Apostle speaketh of their redemption as of a thing yet to come; Untill the redemption of the purchased possession. 3. As this earnest, even the holy Spirit with His graces, being once given, cannot totally be lost; So, if this day of redemption were once come, there shall be no further use of an ear∣nest: the covenanted inheritance will then be fully pos∣sessed, and consequently no place left for fears or doubts

about the obtaining of it; for, he saith, the Spirit was to be an earnest untill the redemption, and so He must continue with them untill then, but was not to serve for an earnest any longer; Who is the earnest untill the re∣demption of the purchased possession.

From the end proposed, see what is already observed upon ver. 6. and ver. 12.

Vers. 15. Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the Saints, 16. Cease not to give thanks for you, making mention of you in my prayers.

THe Apostle, in the second part of the Chapter, taking occasion from what he heard of those Ephesians, breaketh forth in thanksgiving and prayer to God for them, whereby he prosecuteth his main scope: in so far, as that by every sentence, and word almost, he doth breath forth the high esteem which he had of God's free grace in Christ, and thereby doth confirm their faith; besides that while he prayeth for their perseverance, and growth in the faith and knowledge of saving truths, he doth indirectly, at least, excite them to persevere and make progresse in the same.

And, first, having shewn the good report which was brought unto him of those spiritual graces, which were eminent in them (whereof he instanceth two, which are the sum and compend of all the rest, and doth illustrate them from their principal object, faith in Jesus Christ and love to all the Saints) ver. 15. he maketh known unto them what was his exercise upon their behalf, even that (being incited by the consideration of these spiritual blessings bestowed by God upon them, and mentioned, ver. 13, 14. and by the report which he had of them, ver. 15.) he made conscience to continue in the duties of thanksgiving and prayer to God for them, ver. 16.

From Vers. 15. Learn, 1. It is not sufficient that Christs Ministers do presse duties upon the Lords People,

having convincedly cleared unto their consciences the equity which is in those duties; but they must also hold forth unto them a copie of that obedience, which they so much presse, by their own example and practice: for, so the Apostle, having abundantly cleared, ver. 13, 14. that the Lord's converting and sealing of those Ephesians did call upon them to praise the glory of His grace, he himself doth here put hand to this work; Wherefore, saith he, I cease not to give thanks for you. 2. It is a great encouragement to blesse the Lord, and to pray unto Him in behalf of those who are making conscience of these duties for themselves: for, while he saith, I also give thanks, he supposeth they were doing the like, and that he was encouraged from thence. 3. Grace is like a preci∣ous oyntment, whose savour cannot be hid: the report of it, where it is in life, will spread, and make his name, who hath it, savoury unto such, as are truly gracious themselves: for, Paul, though at a great distance being now at Rome, heard of their faith in Jesus Christ, and love to all the Saints. 4. It is the duty of Christians to be joy∣fully reporting and speaking of the grace of God and good which is in others; providing it be wisely done, that is, first, sparingly, and so as not to place all our own Religion in speaking of the Religion of others. Se∣condly, not rashly, or without such grounds in the per∣son whom we commend, as charity at least may rest up∣on. Thirdly, impartially, and not factiously crying up some, and decrying others, who are equally deserving, Jude -16. for, Paul's hearing of their faith and love, im∣plyeth, that some had reported to him of that good which was in them. 5. Even in the best Churches in those primitive times, who were most commended by the Apostles, every one had not faith, and so is it yet; All are not Israel who are of Israel, Rom. 9. 6. for, the word rendred their faith, in the Original, is, the faith which is among you; he could not say positively that all of them had faith, but faith was among them. 6. Saving faith is an excellent fruit of the Gospel preached among a

People, without which the Word cannot profit, Heb. 4. 2. and by which we are united to Christ, and have right to all the spiritual blessings purchased by Christ, who is the chief object of faith, whom it doth apprehend, as He is offered in the Promise: for, Paul doth mention their faith in Jesus Christ as an excellent praise-worthy fruit of the Gospel, for which he blesseth God; After I heard of your faith in Jesus Christ, saith he. 7. The grace of love to our neighbour, with the duties thereof flowing from love to God in the first place, (1 Joh. 4. 12.) is an excellent praise-worthy fruit of the Gospel preached among a People, especially, when the Saints have most of this love as resembling God most. And when their love is laid forth upon Saints, as they are Saints, and for the reality or appearance of God in them, and not for other by-respects only, or mainly; and in a word, when it is extended unto all Saints: for, Paul doth mention their love to the Saints and to all Saints, as another ex∣cellent praise-worthy fruit of the Gospel, for which he blesseth God; After I heard of your love unto all the Saints. 8. As the graces of faith in Christ, and love to the Saints, are alwayes conjoyned, they being in a manner the two legs of a Christian, without any one whereof he can∣not walk, and the other is but dead and withered, I am. 2. 17. so faith in its exercise hath the precedency of love, faith being the fountain from which the streams of love do flow; in so far, as faith laying hold upon God's love in Christ, inflameth the heart with love to God; which love to God consisteth in keeping of His Command∣ments, 1 Joh. 5. 3. and the chief of God's Commands, next unto love to Himself, is, that we love our brother, 1 Joh. 4. 21. for, the Apostle here, as elsewhere, Col. 1. 4. 1 Thess. 1. 4. conjoyneth these two graces, and giveth faith the precedency; After I heard of your faith in Christ Jesus, and love to all the Saints.

From Vers. 16. Learn, 1. As the duties, both of thanks∣giving and prayer, ought to be made conscience of by Christians; so the practice of these two duties do well

together: for, each of them doth contribute for the help of another; in so far, as thanksgiving to God for favours received, doth notably tend to suppresse that fretting, quarrelling, impatient humour, which often venteth it self against God in our prayers, Psal. 77. 7. compared with 10, 11. and the exercise of prayer doth elevate the heart somewhat towards God, and so in some measure warm the affections with love to God, Psal. 25. 1. and thus disposeth much for the duty of thanksgiving: for, the Apostle maketh conscience of both those duties, and that joyntly; I cease not to give thanks in my prayers. 2. It is not sufficient for Christians once to begin well, and break off fair in the practice of those duties; but they must continue in them; there being always abiding reasons both for thanksgiving and prayer; and, when there is a lazy falling off from the practice of them for a time, it is usually found a task of greater difficulty to begin of new, than it was at first: for, the Apostle saith, I cease not to give thanks in my prayers: he ceased not, to wit, so far as his other necessary imployments and du∣ties of his calling did permit: for, what we do frequent∣ly, and alwayes when occasion offereth, we are said to do it without ceasing. 3. The Ministers of Jesus Christ especially, ought not to be puffed up with any successe, which the Lord is pleased to give unto their labours, or sacrifice to their own drag or net, Gal. 6. 13. but would ascribe the praise thereof to God, who alone maketh His People to profit, Isa. 48. 17. for, Paul, hearing of their faith and love, ceased not to give thanks for them to God. 4. As it is the duty of one Christian to pray for ano∣ther, and especially of a Minister for his Flock; So our prayers for others will avail little, except we be daily making conscience of praying to God for our selves: for, saith Paul, I make mention of you in my prayers: he had his own ordinary prayers for himself, wherein he did remember them. 5. As to the occasion of his pray∣ing for them, see upon Col. 1. 9. doct. 1.

Vers. 17. That the God of our Lord Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and reve∣lation, in the knowledge of Him: 18. The eyes of your understanding being enlightened—

THe Apostle, in the second place, giveth a short sum of his prayer unto God for them. And, first, he descri∣beth God the Father, unto whom he prayeth, to be the God of our Lord Jesus Christ, to wit, as Christ is man, Psal. 22. 10. as He is our Mediator, Psal. 40. 8. and with relation to that Covenant of Redemption betwixt God and Christ as mediator, Heb. 2. 13. And the Father of glory; so called, because He is in His own nature in∣finitly glorious, Psal. 145. 5. the fountain of the whole Godhead, and all the divine Attributes in the Son (Psal. 2. 7.) and holy Ghost, Joh. 14. 26. for, glory is some∣times taken for the Godhead and divine Attributes, Joh. 2. 11. and because He is the first cause of all that glory which is in any of the creatures, Psal. 8. 5. And lastly, He is the object of all glory, to whom all glory is due from the creatures, Psal. 19. 1. Secondly, he sheweth what he sought in prayer, even wisdom, or a further en∣crease of that wisdom and saving knowledge of divine mysteries, whereof the Spirit of God is the author, men∣tioned ver. 8. together with a clearer insight in Scripture where those mysteries are revealed by the same Spirit. Which wisdom he sheweth, doth mainly consist in the saving, believing, and operative knowledge of Him, that is, of Jesus Christ, ver. 17. And having more clearly expressed what he meaneth by this Spirit of wisdom, even the removing of the natural blindnesse of their un∣derstandings, and enduing them with a clear discerning in the things of God, ver. 17- he doth illustrate it fur∣ther from those ends, for the attainment whereof he would have this wisdom bestowed, as shall be cleared afterwards. Hence Learn, 1. The more painfull and laborious that others, whether Ministers, parents, friends

or neighbours, are for bringing about our salvation and spiritual good, we ought to be so much the more excited to painfulnesse and diligence about the same thing our selves; else their pains will not only do us no good, but also much hurt, the Lord usually judicially plaguing the man, whom every one would have doing well, only himself will not: for, the Apostle sheweth that he prayed, and what he prayed for from God unto them, not to gain applause from them; (for that is condemned, Mat. 6. 5.) but that he might excite them unto prayer for them∣selves, and to endeavour after those things which he sought; Making mention of you in my prayers, that God may give you, &c. 2. Though we are not of necessity to stint our selves unto a set form of words in prayer, Rom. 8. 26. yet, we would have set purposes condescended up∣on, and a certain scope to aim at in prayer, so as we may be able to give an accompt of what we pray for, whether in behalf of our selves, or of others; otherwise we can neither expect, nor observe the return of our prayers: for, Paul, setting down the sum of his prayer, sheweth he took notice of those things which he prayed for; even that God may give unto you the Spirit of wisdom, saith he. 3. Our prayers would be directed unto God only, and neither to glorified Saints, who are ignorant of us, Isa. 63. 16. nor yet to the Angels, who (though they be near unto us, 1 Cor. 11. 10. yet) know not the secrets of hearts, Jer. 17. 10. and so are unfit to receive our prayers; besides that there is no warrant in Scrip∣ture for praying unto any such, but to God alone: hence the Apostle directeth his prayer unto God, Even, that the God of our Lord Jesus Christ may give unto you. 4. We ought to draw near to God, especially in the duties of prayer, whether for our selves or others, with confidence and reverence (the one not marring the other) and in order hereto we are so to conceive of God, and expresse such conceptions of ours concerning Him, as may most strengthen our faith in the expectation of what we seek, and may strike our hearts with reverence towards God,

from whom we seek: for, those epithets which Paul giveth unto God, do tend to strengthen his faith, while he calleth Him the God of our Lord Jesus Christ; and to breed deep reverence in his own heart towards God, while he calleth Him, the Father of glory, or glorious Fa∣ther. 5. That we may have accesse unto God with boldnesse through Christ in prayer, it is necessary to re∣new that act of faith wherby we apply and appropriate Christ unto our selves, that so being made one with Christ (Eph. 3. 17.) we may be looked upon by the Fa∣ther, as clothed with His righteousness, Phil. 3. 9. where∣by both our persons and imperfect prayers shall be ac∣cepted of by God through Him, Heb. 11. 4. for, Paul, whose practice here is a directory for prayer, doth ap∣propriate Christ to himself as his own Christ; The God of our Lord Jesus Christ. 6. It is necessary also in order to the same end, that in closing with Christ we do not part or divide Him, but appropriate to our selves the fulnesse of all those perfections which are in Him; this being an evidence of the sincerity of our closing with Him, and no lesse than whole Christ being necessary to cover all those imperfections, to bear us up under all those discouragements, to help us under all those infirmi∣ties which we are incompassed with in our approaches to God: for, Paul doth appropriate Christ to himself under such titles as hold forth His compleat fulnesse, to wit, of Lord, which implyeth His power and soveraig∣nity over all things for the Believers good, Philip. 2. 9. 10, 11. Of Jesus, which signifieth a Saviour, and poin∣teth forth His great work and errand to the world to save sinners, Mat. 1. 21. And of Christ, which signifieth annointed, and so pointeth at His threefold Office unto which He was annointed and furnished in order to that work, Psal. 45. 7. The God of our Lord Jesus Christ. 7. As wisdom, or the saving knowledge of divine mysteries, is necessary unto a Christian; So, even those who are ef∣fectually called, and have a good measure of this grace already, ought not to sit down upon the measure re∣ceived,

but would constantly aspire after more of it, as being yet ignorant of many things, and not sufficiently rooted in the knowledge of those things, which they al∣ready know, 1 Cor. 13. 9. for, while Paul prayeth for a greater measure of wisdom unto those Ephesians, to∣wards whom God had already abounded in all wisdom, ver. 8. he doth indirectly excite them to endeavour to grow in this grace; May give unto you the Spirit of wisdom. 8. The wisdom and knowledge which Christians are to seek after, is not at all that carnal wisdom, which is eni∣mity to God, Iam. 3. 15. nor yet chiefly that naturall wisdom, or knowledge of the hid mysteries of nature, Eccles. 1. 17, 18. nor yet that wisdom or knowledge of divine mysteries, which is only a gift, and floweth from a common influence of the Spirit, 1 Cor. 8. -1-. but that whereof the Spirit of God by His special operation and influence is author and worker, and is more than a gift, even the grace of wisdom, which is not acquired by our own industry and pains only, nor yet puffeth up, neither is it weak and coldrife, not warming the heart with love to the thing known, as the gift of wisdom is: but this grace of wisdom cometh from above, Iam. 3. 17. by the use of other lawfull means, Prov. 2. 1, &c. and must be sought from above, Iam. 1. 5. It humbleth the man who hath it, Job 42. 3, 5, 6. it is operative upon the heart, and worketh love unto the thing known, Joh. 4. 10. for, the Apostle prayeth, that God would give them the Spirit of wisdom, that is, whereof the Spirit of God is author by His spiritual grace. 9. Spiritual things, the object of this heavenly wisdom and knowledge, are not, for the most part, conclusions drawn from natures light; but are revealed and made known by the Spirit of God, to wit, either in an extraordinary, immediate way, without the help of humane means unto the Prophets and Apo∣stles, Eph. 3. 5. or, in an ordinary and mediate way by the help of Scripture, and blessing of God upon the pains of publick Teachers, and such other means as He hath appointed for attaining to the mind of God revealed in

Scripture, 2 Tim. 3. 15, &c. for, joyntly with the Spirit of wisdom he seeketh the Spirit of revelation, implying, that this wisdom cannot be had without revelation. 10. The sum of all saving wisdom, is, to know Christ, and what Scripture speaketh of Him as a compleat Me∣diator; and so to know Him, as that we acknowledge Him; which speaketh somewhat more than our simple knowing of Him, even a knowing of Him as our own, and with special application to our selves, and so, as we give due honour, respect and reverence unto Him: for, though we are said to know even strangers, and those whom we contemn and despise; yet we are not in strict phrase of speech said to acknowledge any, but these of near relations, or whom we prosecute with that respect and honour which is due unto them, as the servant is said to acknowledge his master. Now, Paul giveth this as the sum and compend of saving wisdom, while he saith, In the knowledge of Him, to wit, of Christ, or, in the ac∣knowledgement of Him, as it is in the Original. 11. It is not sufficient for attaining this grace of wisdom, or sa∣ving knowledge of divine truths, that those truths be plainly revealed by the Spirit of God in Scripture; there must be also a removal of that natural darknesse and blindnesse which is in our understandings, whereby we may be enabled to take up that which is revealed, even as to the beholding of colours by the outward sense, there must not only be an outward light to make the object conspicuous, but also the faculty of seeing in the eye: a blind man cannot see at noon-day, nor yet the sharpest∣sighted at midnight. Thus for the taking up of things heavenly, the Apostle prayeth both for a Spirit of revela∣tion, to make those truths conspicuous, and for a new power of discerning in the understanding, that they might be able to take up the truth so revealed: The eyes of your understanding being enlightened. 12. The natural faculties of the soul are not destroyed in conversion, so as if from that time forward the renewed man did nothing, and the Spirit of God residing in him did all things: no,

they are only renewed by the implanting of new graci∣ous habits and dispositions in them, so that our wit, will and affections being renewed, quickened and wrought upon by the Spirit of God, do also themselves work, Philip. 2. -12. for, Paul prayeth not that their under∣standing might be destroyed but enlightened; The eyes of your understanding being enlightened.

Vers. 18.—That ye may know what is the hope of His cal∣ling, and what the riches of the glory of His inheritance in the Saints.

HEre is one of those ends, for attaining whereof, the Apostle would have this wisdom bestowed upon them, even that they might know those good things, which they were to partake of in Heaven: which are, first, summarly propounded under the name of hope, ta∣ken here for the object of hope, or things hoped-for, as Rom. 8. -24-. Col. 1. 5. and the hope of their calling, be∣cause at their conversion they were called to the partici∣pation of those things; next, more fully explained, while they are called an inheritance, which is most excellent, as being both rich and glorious, and appertaineth only to the Saints and those who are renewed by the Spirit of God; for, the particle rendered in the Saints, doth signi∣fie, in, or, amongst, and is so read, Act. 26. 18. Doct. 1. As effectuall inward calling, whereby we are made a willing people in the day of God's power (Psal. 110. 3.) is only Christ's work by His Spirit upon the hearts of the Elect, making them to give hearty obedience to the outward call by the mouth of His Ministers; So by this work he openeth unto them a large door of hope, and calleth them, who were before without hope, to partake of an excellent and glorious inheritance, which is here called hope, or the thing hoped-for, and the hope of cal∣ling, they being called to the enjoyment of it, which calling is also called His, to wit, God's, or Christ's, be∣cause it is His work; What is the hope of His calling.

2. Though those who are effectually called, do receive some part of that happinesse, unto which they are called, presently, and in hand, to wit, those excellent benefits of justification, adoption and sanctification, and such others as do either accompany, or flow from those in this life, 1 Cor. 6. 11. yet, the great and chief part of it is not given then in present possession, but reserved in the heavens for them, 1 Pet. 1. 4. so that they have it only in hope: for, therefore is it called the hope of their calling, a thing only hoped-for. 3. Though those excellent things, which are not yet possessed, but only hoped-for by Believers, are known in part and in general, 1 Joh. 3. -2. even so far, as the knowledge which we have of them is sufficient to terminate our hope; (otherwise if they were wholly unknown they could not be hoped-for) yet so excellent are those things in themselves, and therefore remote from our knowledge, and so much are we taken up with trifles and childish toyes, that even true Believers, and they who know most, and have their thoughts most exercised about them, are in a great part ignorant of them: they neither know them fully, nor particularly, Isa. 64. 4. So that heaven and glory will be found another kind of thing, than ever entred in the heart of man to think up∣on or look after, 1 Cor. 2. 9. for, he prayeth, that even the called Ephesians might know what is the hope of His calling, implying that they were yet in a great part ig∣norant of it. 4. That measure of knowledge which may be attained here of those excellent things hoped-for, should be carefully endeavoured and diligently sought after by Believers, as being of great concernment to make them seek after these things being so known, Philip. 3. 14. to sweeten the bitternesse of their crosse, Rom. 8. 18. fur∣nish them with matter for sweet meditation upon heaven and things heavenly, Philip. 3. 20. and to make them more vehemently long and desire after the actual posses∣sion of those things, Philip. 1. 23. for, Paul's praying for wisdom, that they may know the hope of His calling, im∣plyeth, that much more themselves ought to seek after

the knowledge of it. 5. As those excellent things which are now hoped-for, and really to be enjoyed in the other life, are of the nature of an inheritance, which is not purchased by us, but freely bestowed upon us; so they are properly Christ's inheritance, who hath proper right to it, as being the natural Son of God, and by vertue of His own purchase; but the right which we have is com∣municated to us through Him, In whom we have re∣ceived the adoption of children, and so are made heirs and co-heirs with Christ, Rom. 8. 17. for, the Apostle, explaining what those things hoped-for are, calleth them an inhe••••ritance, and His inheritance; And what the riches of the glory of His inheritance. 6. This heavenly inheri∣tance is a rich inheritance, as wanting nothing to make the state of those who enjoy it compleatly happy, and giving full satisfaction and contentment, Psal. 17. 15. and therefore it is called the riches of his inheritance, that is, after the manner of speech much used among the He∣brew••, A rich inheritance. 7. It is also a glorious inhe∣ritance, there being nothing there but what is glorious: The sight shall be glorious; for, we shall see God, as we are seen, 1 Cor. 13. 12. the place shall be glorious, 2 Cor. 12. 4. the company glorious, all the glorified Saints and Angels, Heb. 12. 22, 23. our souls and bodies shall be glorious, Philip. 3. 21. and our daily exercise shall be glorious, even to give glory unto God for ever and ever, Rev. 7. 9, 10. for, therefore it is called the glory of his in∣heritance, or, his glorious inheritance. 8. Though sancti∣fication and holinesse do not merit this heavenly inheri∣tance, seing it cometh to us freely, and as it were by lot; (as the word signifieth) yet none have present right to it, nor yet shall have possession of it afterwards, but only the Saints, even they who are renewed and inhe∣rently holy: Without holinesse none shall see God, Heb. 12. -14. for, he saith, it is an inheritance in the Saints, that is, whereof only Saints are possessors. 9. That we know and acknowledge Christ aright, it is necessary to perpend much, and thereby endeavour to know how

useful a person he hath been and is unto us; what great rich and glorious things He hath purchased for us, and doth preserve in heaven for our behoof: for, he menti∣oneth their knowing the hope of His calling, as one end or part of that wisdom which consisteth in the knowing or acknowledgement of Him, spoken of, ver. 17. That ye may know the hope of his calling, &c.

Vers. 19. And what is the exceeding greatnesse of His power to us-ward who believe, according to the working of His mighty power.

HEre is another of those ends, for attaining whereof, the Apostle would have this wisdom bestowed up∣on them, even that they might know somewhat of that which they partake, at least in this life, to wit, the greatnesse of God's power, which He exerceth in and to∣wards Believers, in His bestowing upon them saving grace, and carrying-on of that work in despight of men and devils from step to step, until grace shall be crowned in glory, and they actually installed in the possession of that rich and glorious inheritance: and he representeth and describeth this power, first, from its greatnesse; it is great, and so great, that sufficient words cannot be found to expresse the greatnesse of it, it is superlative, and hy∣perbolically great; for, so the word in the Original sig∣nifieth. Secondly, from the object towards whom this power is exercised, to wit, Believers. And, thirdly, from the principle and fountain from whence this powerfull working floweth, even God's own natural and infinit power: which he describeth from two epithets, It is mighty; yea, almighty, so, as nothing is too hard for it, Gen. 18. 14-. and it is a working power, or efficacious in working, and so as it cannot be resisted, where it is imployed to work, Isa. 27. 4. Doct. 1. So unworthy is any of the lost sons of Adam of this heavenly inheri∣tance, Eph. 2. -3. so great and insuperable are these dif∣ficulties which are in their way to it, Eph. 6. 12. and so weak and impotent are they to get them overcome, 2 Cor.

3. 5. that no lesse than the omnipotent power of God working omnipotently is required to make them meet for it, and bring them to the actual possession of it; and therefore only the consideration of this mighty power can answer those doubts wherewith sense of weaknesse and unworthinesse will furnish a man against the possi∣bility of his ever attaining to it: for, what is here spo∣ken of God's power, seemeth to be subjoyned, thereby to point forth the way, how that rich inheritance is at∣tained, and to solve those doubts which they might have had against their coming to it; And what is the ex∣ceeding greatnesse of His power. 2. They, and they only shall come to possesse this heavenly inheritance after time, who partake of the working of His mighty power upon their hearts in time: for, having spoken of that rich and glorious inheritance, he speaketh here of the exceeding greatnesse of His power towards those who believe: whereby he sheweth not only how we come to that in∣heritance, but also who those are, who shall come to it. 3. The power which God exerces in converting and carrying-on the work of grace to glory in the Elect, is not only great, but exceedeth all contrary power which might impede that work; so, that there is no power in the devil, the world, in sin, nor death, which this power doth not overcome; yea, nor any impotency in the Elect themselves, which this greatnesse of power will not help and strengthen: for, he calleth it the exceeding greatnesse of His power. 4. There cannot a more pregnant proof be given of God's omnipotent power in working, than what He giveth in converting sinners from sin to holi∣ness, and carrying-on the work of grace in them against all opposition, until they come to heaven: The creation of the world, and working of miracles, is no more evi∣dent proof of His omnipotency in working than this is: for, he instanceth the exceeding greatnesse of His mighty power, not in any ••f those things, but in His working to∣wards Believers; Towards us who believe, saith he. 5. So averse are men by nature from believing in Jesus Christ

for righteousnesse, so great an enemy is Satan to the grace of faith above all other graces, Luke 22. 31, 32. that no lesse than the working of God's exceeding great and mighty power is required for working us up to the grace of faith, and the exercise of it: for, his designing them by the name of Believers, while he speaketh of the ex∣ceeding greatnesse of this power, implyeth so much; To∣wards us who believe. 6. Those only are most fit to speak of God's powerful and gracious working in hearts, who have found somewhat of that work in themselves: such will speak both more confidently, and more throughly of this work, there being somewhat of God's work in hearts, which cannot be so fully attained by meer reading or hearing, except experience serve as a commentary to understand what is read and heard, Psal. 34. 8. for, therefore, saith he, not, towards those who believe, but Us who believe, including himself, to shew he spoke of this power, not as a stranger to it, but from experience, that they might believe him the rather. 7. This mighty power of God in its working towards Believers, is ex∣tended unto all times, without restriction unto any dif∣ference of time, either by-past, present, or to come: It hath wrought in their first conversion, and bringing them to believing, Joh. 6. 44. it doth work by preserving them in the state of grace, Luke 22. 32. by actuating their graces in them, Philip. 2. 13. and making them to grow, Cant. 4. 16. and shall continue with them alwaies working until their graces be perfected, and they com∣pleatly glorified, Philip. 1. 6. for, he expresseth no dif∣ference of time wherein it worketh, only that it doth work; And what is the exceeding greatnesse of His power to us-ward who believe. 8. God's omnipotent and effi∣cacious power, which belongeth unto Him naturally and essentially as He is God, is not only the fountain and principle from whence His powerfull operation to∣wards Believers doth flow, but also the rule according to which He doth work; so that He is not only omni∣potent, who worketh, but also He worketh omnipo∣tently,

and therefore irresistibly: for, saith he, The great∣nesse of His power to us-ward who believe, is, according to the working of his mighty power. 9. Even those who are Believers, in whom this mighty power hath already wrought, may be in a great measure ignorant of the ex∣ceeding greatnesse of it: they are destitute even of the no∣tional knowledge of it in a great part, because of the mysteriousnesse of the subject, Joh. 3. 8. and their little acquaintance with the Word, which revealeth the way of God's working in souls, Psal. 77. and 88. but chiefly of experimental knowledge; there being much to be wrought in them by His mighty power, whereof they can have no experience as yet, Philip. 3. 21. there being much also already wrought in them, and they know it not, but doubt of it, Job 9. 11. for, though it be a mighty working power; yet it hath a meek, sweet, (Phal. 110. 3.) secret, (Cant. 5. 4.) and therefore a not easie discer∣nable work; Thus those believing Ephesians were in a great part ignorant of this power, else to what purpose did the Apostle pray that they might know what is the ex∣ceeding greatnesse of his power? 10. The experimentall knowledge chiefly of God's way of working in, and towards Believers, is to be carefully sought after, as be∣ing of great concernment to make us thankfull to God for His gracious working in us where it is known and felt, Psal. 116. 8, 9, &c. as also in order to our own comfort arising from that our knowledge, Psal. 116. 7. and to strengthen our faith and hope in God, Rom. 5. 4. for, while Paul prayeth for the knowledge of this mighty working power to them, he teacheth them to seek after this knowledge themselves; That ye may know what is the exceeding greatnesse of his power. 11. This experimental knowledge of God's power, is an eminent part of spiri∣tual wisdom, and of our knowing and acknowledging of Christ aright: for, he prayeth, that they may know what is the exceeding greatnesse of his power, as one end or part of that spiritual wisdom, which consisteth in the knowledge or acknowledgment of Him, spoken of, ver. -17.

Vers. 20. Which He wrought in Christ when He raised him from the dead, and set Him at his own right hand in the heavenly places.

THe Apostle, in the third branch of this second part of the Chapter, taking occasion from what he spoke of the exceeding greatnesse of God's power in Believers, ver. 19. falleth out upon a commendation, and more large explication of that mighty power, taken from one of its admirable effects towards Christ, in exalting Him from His low condition, whereby he doth yet prosecute his main scope; for, what greater confirmation could be given unto their faith in Christ, than the making known unto them, how highly exalted Christ is, and that the same divine power, which exalted Him, had wrought, was working, and would continue to work in them, untill all those glorious things, which they had now on∣ly in hope, should be actually bestowed upon them? And, first, that he may commend and clear that mighty Power, according to which God did work in the be∣lieving Ephesians, he doth briefly propound two things, which were wrought by it towards the exaltation of Christ; first His resurrection from the dead; Secondly, His being set at the right hand of God in heavenly places, whereby is set forth that high glory and dig∣nity, which after Christ's resurrection and ascension was put upon Christ, as God-man, far surpassing the glory of all things created, Philip. 2. 9. together with that high power and authority, which the same Christ God-man hath obtained over all things to dispose of them for the Churches good, 1 Pet. 3. 22. which glory and au∣thority of Christ is only visible in the Heavens, and therfore it is said to be in heavenly places; because Christ's humane nature, through which His Deity doth shine and manifest it self, is only in Heaven, Act. 3. 21. al∣though the effects of this His power and authority may be and are perceived elsewhere, Act. 2. 33. And that

this is intended to be held forth by Christ's sitting at the Father's right hand, is clear, not only from the places presently cited, and the Apostle's own explication, which he subjoyneth in the verses following, but also from the phrase it self, which cannot be proper; seing God hath neither right nor left hand properly, Joh. 4. 24. and so must be a metaphor borrowed from Kings and Princes, who do set those at their right hand, whom they highly honour, 1 King. 2. 19. or, place in any office of chief authority and trust, Mat. 20. 21. Doct. 1. As our Lord Jesus was once among the dead; So He did rise again from death, (See upon Gal. 1. ver. 1. doct. 7.) for, saith he, When He raised Him from the dead. 2. The raising of Christ from the dead, as it was the Father's work; So, considering what an eminent person Christ was, and how low He was brought, Philip. 2. 6, 7, 8. and what a height of honour He was exalted unto, Phi∣lip. 2. 9. 10. and that He did sustain our person in dying (the iniquities of us all being laid upon Him, Isa. 53. 6.) and in rising again from death, Eph. 2. 5, 6. All those, I say, being considered, this work of raising Christ, was an effect of God's extraordinary and mighty power: for, as he ascribeth the raising of Christ to the Father, which doth not contradict those Scriptures which affirm Christ to have risen by His own power, John. 2. 19. and 10. 17. because it is one and the same power which is in both Father and Son, they being one only God, 1 Joh. 5. 7. So he doth ascribe it to the working of His mighty power, spoken of, vers. -19. and related unto in this, while he saith, Which, or according to which He wrought in Christ, when He raised Him from the dead. 3. The self∣same omnipotent power, which wrought in, and towards Christ's exaltation in all the steps of it, is engaged for working grace, and carrying-on the work of grace in Believers, and for performing unto Believers whatever they have ground to hope-for from His Word: and therefore we may look upon the severall effects and proofs of this power towards Christ, as so many pledges,

that God will against all opposition perform whatever He hath undertaken to us: for, He maketh that power, whereby He worketh in Believers, and whereby He rai∣sed Christ from the dead, to flow from one and the same fountain and principle in God, and the one to be ac∣cording to the other, while he saith, According to the working of His mighty power, which He wrought in Christ. 4. This high honour and soveraign power, signified by sitting at the Father's right hand, was put upon Christ, not before, but after His humiliation and resurrection from the dead; for, then in His humane nature He did receive dominion and honour, which He never had un∣till then, as man; and, though being considered as God, cloathed only with His own divine Majestie, He was from all eternity equal in power and glory with the Fa∣ther and holy Ghost, Philip. 2. 6. yet He did not reign as God incarnate, and cloathed with our flesh, untill then, having hid His divine glory, so that very little of it did appear under the infirmities of the humane na∣ture from His incarnation untill then, Philip. 2. 7, 8. but then He did manifest His divine glory, absolute power and authority in a way incomprehensible by us, in and through the vail of His glorified flesh: for, the Apostle sheweth those things were done in this or∣der, while he saith, When He raised Him from the dead, and set Him at His own right hand. 5. Although the di∣vine and humane nature in Christ are not confounded, but remain distinct both in their essence and operations, each nature doing that which is proper unto it self, Heb. 9. 14. 1 Pet. 3. 18. yet, so near and strict is that per∣sonall union of the two natures in Christ, that those things, which are proper only unto the one nature, are ascribed unto, and spoken of the whole person: for here, though this high honour and trust put upon Christ, was in some things verified only in the divine nature, in so far as it speaketh His manifestation of His divine glory and exercising His divine authority, as God incarnate, in, and through the humane nature: And though in some

things it was verified only in the humane nature, in so far as it speaketh His obtaining of glory and power from the Father, which before He had not; yet, the whole of it is ascribed unto the whole person of Christ God-man, while he saith, And made Him to sit at His own right hand. 6. Though Christ as Mediator be exalted to such high honour and authority, as no meer creature is capable of; yet, so far is His humane nature from being made hereby omnipotent, omnipresent, and con∣sequently equal with God, That even whole Christ, con∣sidered as Mediator, is inferior and lesse than the Father, Joh. 14. -28. as having received all this honour and au∣thority from the Father, Matth. 28. 18. and admini∣strating His Kingdom in the Father's Name, Joh. 5. 22. which He is also to render up unto the Father, 1 Cor. 15. 24. for, not only do the Scriptures cited, but also the phrase here used, prove so much, seing those whom the King setteth at his right hand do hold their dignity and trust from him, and must be comptable unto him; And set Him at His own right hand.

Vers. 21. Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22. And hath put all things under His feet,—

THe Apostle, in the second place, insisteth upon that second effect of God's mighty power, and explaineth what he meaned by the Father's setting of Christ at His own right hand, even, that which we formerly shewed, to wit, that transcendent glory and dignity, with full power and soveraignity which was put upon Him. And first, he speaketh of that general power and eminency, which He hath over and above all the creatures, by shewing that He is exalted in glory, not only above, but far above the glory of all creatures whatsoever, whether principality, power, might, or dominion, under which is comprehended every thing that is excellent among the

creatures, whether in Heaven, Earth, or Hell; for, some∣times good Angels are expressed by those titles, Eph. 3. 10. sometimes bad Angels, Eph. 6. 12. and sometimes Civil powers, Tit. 3. 1. And lest any might apprehend some dignity besides, not comprehended under any of these four, he addeth a general clause, comprising every name, that is, all things excellent or famous, and worthy to be so named; as famous men are called men of Name; So that he hereby sheweth no creature can enter in com∣petition with Christ in glory, dignity and worth: and withall he extendeth this glory put upon Christ in its duration, not only unto this world, but that which is to come, and shall never have an end, ver. 21. And that he may exalt Christ yet further, he sheweth, that He is not only above all creatures in glory, but also in dominion and soveraignity, the Father having placed all the crea∣tures in a state of lowest subjection unto Him, even un∣der His feet, to be disposed of as He seeth fit.

From Vers. 21. Learn, 1. The glory and splendor of things created hath some aptnesse in it, if it be not rightly looked on, or rather we are apt to take occasion from it to hide and undervalue the glory and excellency of Jesus Christ; for otherwise the Apostle would not la∣bour so much to set Him high up above them, and His glory above theirs; Far above all principality and power. 2. Though Scripture give some ground to affirm, that there are different degrees and dignities among the An∣gels, Dan. 10. 13. and 12. 1. yet, what are their different orders, offices and dignities, Scripture doth nowhere determine: neither is there any ground for us to deter∣mine from this place: for, as we shew, the Apostle's scope is under those titles, and the general clause sub∣joyned, to lay aside, not only Angels, but all civil powers, and all created dignity whatsoever from competing with Christ in the point of power, excellency and worth; Far above all principality, and power, and might, and domi∣nion, and every name that is named. 3. Even the humane nature of Christ, and His glorified body by vertue of

that unspeakable union which is betwixt the two na∣tures of Christ in one person, is lifted up so high in glo∣ry, that the glory of Kings and Emperors, of Sun, Moon and Stars, of the souls of just men made perfect; yea, and of glorious Angels, is nothing to it, and lesse than the light of a candle being compared with the Sun in his brightnesse: for, he is speaking here of that glory, which Christ hath by sitting at the right hand of God, which, as to some pieces of it, doth belong to Christ, as man; and of it he affirmeth, that it is far above all principality, and power, and might, and dominion, and every name that is named. 4. As we do then only think aright of that high glory put upon Christ, when we look on it as match∣lesse, and not only above, but far, and infinitly far above all that glory, which can be found in all, or any of the creatures; So the holding forth of Christ in his glory by the Lord's Servants, is a point of great concernment for the good of God's People, to make all created glory wax dim and bulklesse, Dan. 3. 16, 17, 18. to draw their hearts up after and towards Him, Joh. 4. 10. to hearten them against those discouragements they usually meet with in doing service to Him, Act. 7. 55, 56. and to make them more reverent in their approaches to Him, Heb. 12. 25. for therefore doth Paul so much labour as he can∣not well satisfie himself, in setting forth that high glory wherein Christ is, while he saith, He is above, and far above; and then enumerateth four comprehensive par∣ticulars, and addeth a general clause comprising all things, and preferreth Christ unto all; Far above all principality and power, &c. 5. As there is a world to come, when this is gone, wherein shall dwell righte∣ousnesse, 2 Pet. 3. 13. So, though Christ's Kingdom shall cease at the last day, and be delivered up by Him to the Father, as to the way wherein He doth now administer it, by ruling in the midst of His enemies, Psal. 110. -2. whom He subdueth and destroyeth, Psal. 2. 9. and ga∣thering-in His Elect by the means of Word and Sacra∣ments, Matth. 28. 19, 20. Yet this Kingdom of His

shall never cease, but be continued in that world which is to come without end, as to the glory, majestie, abso∣lute soveraignity and dominion over all the creatures, which Jesus Christ Mediator, and God manifested in the flesh shall enjoy for ever and ever: for, these words, Not only in this world, but in the world to come, do shew the duration of Christ's kingly glory, and are to be re∣ferred not to the word named, immediatly preceeding, but to God's action of setting Christ at His right hand, far above all principality, not only in this world, &c.

From Vers. 22- Learn, 1. The Lord hath all things at His disposal, to do with them what He pleaseth: for, saith Paul, He hath put all things under His feet, which He could not have done, except they had been at His dispo∣sall. 2. Jesus Christ, God-man, Mediator, is not on∣ly exalted unto high glory and dignity above all the creatures; but also hath received absolute dominion and soveraign authority over them all, So that all the crea∣tures, even the greatest, are subjected to Him, and that in the lowest degree of subjection, to wit, some willing∣ly, as the effectually called and chosen, Psal. 110. 3—others by constraint, and without, or contrary to any purpose or intention of their own, being lyable unto, and made use of by His over-ruling power for bringing about His own glory and His Churches good, Rom. 8. 28. Thus devils, reprobates, crosses, tentations, and all creatures are subjected to Him: for, it seemeth those all things, which are under Christ's feet, must be taken uni∣versally of all creatures whatsoever, as being most agree∣able, not only to the verse preceeding, where the compa∣rison is made betwixt Christ and all creatures, but also to Philip. 2. 10, 11. which place is a commentary unto this, He hath put all things under His feet.

Vers.—22. And gave Him to be the head over all things to the Church, 23. Which is his body, the fulness of Him that filleth all in all.

THe Apostle, having spoken of Christ's glory and so∣veraignity in general over all the creatures, doth next hold forth His special dominion and soveraignity over the Church, by shewing, that Christ, over or above all, that is, in a special manner, is given by the Father to be the Churches head; which is a metaphor taken from the natural body, to which he compareth Christ and his Church. And, first, he sheweth that Christ doth answer to the head: which implyeth an eminency in Him above the Church, His Body Cant. 5. 10. together with autho∣rity and power over His Church to rule and govern her, both visibly by His own Officers, dispensing the Word and Censures, 1 Cor. 5. 4, and inwardly, by the power∣full operation of his Spirit, Joh. 16. 13. 14. It implyeth also onenesse of nature betwixt Him and His Church, Heb. 2. 14. and fulnesse of perfection, enabling Him to do all the duties of an head to such a great, necessirous and infirm body, as His Church is, Col. 2. 3. And it im∣plyeth a strict union betwixt Him and His Church, as is betwixt the head and members in the natural body: the tye of which union, as to the Church visible (which is His visible, political and ministerial body, 1 Cor. 10. 16, 17.) is the bond of the Covenant of Grace, wherein they are externally, Psal. 50. 5. together with a professi∣on of faith in Christ, Act. 8. 37. But as to the invisible Church of real Believers, they are as to the inward man, animated and enlivened with that same Spirit, which was poured-forth on Christ, Rom. 8. 9. they have also faith in Him, and love to Him, wrought by His Spirit in them, Col. 1. 4. Eph. 6. 24. and hereby they are united most strictly to Him. And, lastly, the metaphor im∣plyeth communication of influence from Christ to the Church, to wit, an influence of common gifts from His

Spirit to the visible Church, Eph. 4. 7, &c. and an in∣fluence of spirituall life, motion, and of saving grace to the invisible Church of Believers, Col. 2. 19. even as the head is above, and ruleth the body, is of the same na∣ture with the body, hath all the inward and outward senses with memory and understanding seated in it for guiding the body, is united to the body, and conveyeth influence for motion and sense unto the body. And, secondly, ver. 23. he sheweth that the Church answereth to the rest of the body under the head, and is called Christ's body, to wit, not His natural, but mystical bo∣dy: which implyeth not only the Churches union with Christ, but union and order also among the members themselves, together with diversity of gifts and functions, as there are several members in the natural body. 1 Cor. 12. It implyeth also their receiving influence for life and motion from Christ, Eph. 4. 16. and the duty of sub∣jection and obedience due unto Him as head, Eph. 5. 24. He sheweth also the high honour which is put upon the Church by being Christ's body, even, that hereby they become Christ's fulnesse, not as if Believers did adde any personal perfection to Him, who is infinit in per∣fections, unto whom nothing can be added; Only, they are members of that mystical body, unto which He of grace hath undertaken the relation of head, so, that the Church is the fulnesse, not of personall, but of mystical Christ, as both head and members of that mystical bo∣dy are comprehended under that name Christ. See 1 Cor. 12. 12. and therefore, lest any should think that this ex∣pression did imply any want of perfection in Christ to be supplyed by the Church, the Apostle sheweth, that Christ, as God-man, Mediator, filleth the all of His body the Church (for, the purpose in hand requireth this all to be so astricted) upon whom He bestoweth a ful∣nesse, partly of gifts, and partly of graces, a fulnesse answerable to the present state of childhood and imper∣fection, wherein we live here on earth; as the Romans are said to be full of goodnesse and knowledge, Rom. 15.

14 So, that Christ is so far from borrowing any per∣fection from His Church, that all her perfections are but drops falling from that Ocean and fulnesse of grace which is in Him, Joh. 1. 16. Doct. 1. As Jesus Christ is the Father's gift unto the Church; A gift which is offered unto all within the Church, Job. 3. 16. though not received by all, Joh. 1. 11. but by real Believers, who, by receiving Him, obtain a right unto Him, Job. 3. 36. with 1 Joh. 5. 11, 12. and to all those excellent saving priviledges, which were purchased by Him, Job. 1. 12. So, whoever would receive this gift aright, must receive Him as their head, to quicken them, to rule them, and to be reverenced by them: for, He gave Him to be head to the Church. 2. The power and superiority, which Christ hath over His Church, chiefly, the invisible Church of reall Believers, as head, is of another kind than that which He hath over all other creatures besides, as being more intimate, amiable, and in a manner more native and natural, and accompanied with willing sub∣jection in His Church, Psal. 110. 3-. even as the supe∣riority which the King's head hath over his own body, or his royal consort, being compared with that which he hath over his subjects, or rather his subdued enemies: for, He gave Him to be head over all to the Church: Over all, that is, in a singular and eminent manner above the domination which He hath over all other creatures. 3. None in any sense can be an head to the Church, un∣to whom the Church in that same sense is not a body; so, that if the Church be not the Pope's body, the Pope cannot be the Churches head: for, there is a reciprocati∣on betwixt the head and body in this purpose, as Christ is the Churches head, so the Church is His body; He gave Him to be head to the Church, which is His body. 4. None can draw comfort from those sweet relations of head, husband, king, &c. which Christ hath taken upon Him towards His Church, but they who stand under a correspondent relation towards Him, as being His body, spouse, and subjects, and who make consci∣ence

of such duties as each of these relations do bind un∣to: for, as Christ is an head to the Church, so the Church is His body; Which is His body, saith he. 5. As Christ by taking upon Himself those relations towards His Church, which are found amongst men, doth stand obliged unto those duties, which men are bound to by vertue of such relations, Psal. 23. 1, &c. So the Lord's People are allowed, and commanded to search unto the duties and priviledges following upon such relations among men, and from thence to learn what to expect from Christ by vertue of that relation, and what honour and priviledges they do enjoy by standing under that relation to Christ: for, from this, that Christ and the Church stand under the relation of head and body, the Apostle inferreth that the Church hath this priviledge of being Christ's fulnesse, even, as the shoulders, arms, breast, belly, legs, and thighes, are the fulnesse of the na∣tural body, so that mystical Christ made up of head and members, is not compleat and full without the Church, or the least Believer in the Church; Which is His body, the fulnesse of Him, saith he. 6. In searching forth the grounds of these similitudes or relations, taken from amongst men, whereby Christ setteth forth to our capacity what He himself is to His People, we would carefully guard, lest by pressing them too far, we ascribe any thing to Christ which is not according to the ana∣logie of Faith, or in any measure dishonourable to Him: for, Paul, having stretched-forth that similitude of the head and body so far as to infer thence, that the Church is the fulnesse of mystical Christ, he carefully guardeth against a mistake, whereby people might think, that then some perfection were wanting in Christ to be supplyed by His Church, while he saith, that Christ filleth all in all. 7. As even Believers in themselves are empty creatures till they be filled, being destitute of all good which they may call their own, Rom. 7. 18. and unable to help themselves, if it were but with one right thought, 2 Cor. 3. 5. So there is a supply to the full of all their empti∣nesse

in Christ, who is made of God unto them, wis∣dom, righteousnesse, sanctification, and redemption, 1 Cor, 1. 30. and communicateth largely and to the full of His own fulnesse, unto such as are sensible of their own emptinesse, Joh. 1. 16. Psal. 81. -10. for, He filleth all in all. 8. Before that Christ do thus supply our emptiness out of His own fulness, He must first be in us, and united to us by faith, Eph. 3. 17. for, He is in all whom He filleth; He filleth all in all.

CHAP. II.

IN the first part of this Chapter, the Apostle doth commend the doctrine of salvation by free-grace, first, from the consideration of that misery, under which, not only the Ephesians and other Gentiles were before conversion; as being spiritually dead, ver. 1, following the corrupt custom of the world, and Satan's suggestions, v. 2. but even the Jews also, as being in∣slaved to their own corrupt lusts, v. 3. Secondly, from the consideration of that delivery from sin and misery, which was common to them both. And, first, he mentioneth the first fountain and internal impulsive cause of that de∣livery, to wit, God's free-grace, ver. 4. Secondly, the several branches of it, as their quickning in the way of grace, ver. 5. the resurrection of their bodies, and their glorification in heaven, ver. 6. Thirdly, the final cause of this delivery, to wit, the manifesting of God's rich grace, ver. 7. And, fourthly, he cleareth, and proveth they were saved only by grace, by removing all other things inconsistent with grace from having influence upon our salvation: And that, first, generally, ver. 8. and then particularly, their good works: because, first, otherwise they should have had matter of gloriation in themselves, as to this purpose, the contrary whereof is intended by God, ver. 9. Secondly, power to do good

works was given them in regeneration; So that though they be necessary, yet they are not meritorious, ver. 10.

In the second part of the Chapter, he maketh a more particular application of the former purpose unto the Ephesians, and in them to all the Gentiles. And, first, he layeth forth that misery, which was in a great part peculiar unto them, as they were Gentiles; and this both more generally, ver. 11. and more particularly in five several branches, ver. 12. Secondly, he declareth their present happy estate of nearness to God and His Church through Christ, briefly, ver. 13. and explaineth more fully that Christ was the peace-maker, and in order to His making peace had abolished the ceremonial Law, ver. 14, 15- and sheweth a twofold necessity of Christ's so doing, both for uniting of Jew and Gentile in one Church, ver. -15. And for reconciling both of them to God, ver. 16. Thirdly, he sheweth that this benefit of nearnesse was published, and actually communicated unto them by the preaching of the Gospel, ver. 17, which he proveth from the accesse which both Jew and Gentile had to God, ver. 18. And lastly, he concludeth from what is said, that the Ephesians were now in a blessed state, comparing the whole Church to a city, a family, ver. 19. and 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 tres∣passes 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 se∣paration 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 privi∣ledges, and hold-forth unto Believers that happy estate unto which they are lifted-up through Christ; It is ne∣cessary also, that joyntly herewith, they be calling them to minde their wofull, miserable and lost estate by na∣ture; 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 consci∣ences, and so to commend it, as to make them closely ad∣here

unto it, both in profession and practice, than the serious perpending of mans wofull, and altogether hope∣lesse estate by nature: This alone would do much to scatter all that mist, whereby humane reason doth ob∣scure 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 other∣wise 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 suspend∣ing 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, be∣fore God did quicken them, he speaketh of a thing com∣mon

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 parti∣cular 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 per∣mission

he doth exercise it, to wit, the region of the air; he doth exercise it also in the earth, and hell, 1 Pet. 5. 8. and therefore these must not be here excluded, but ra∣ther included, as being below the region of the air. It is described also from the subjects of his kingdom, to wit, those, who are not only so obstinate in evil, that they cannot be perswaded by any means to relinquish it (as the word in the Original, rendred disobedience, implyeth) but also are judicially given over to disobedience, and fully under the power of it, which is expressed, while they are called children of disobedience, according to the custom of the holy language, whereby those, who are fully given over, and under the power of any vice, are said to be the children of that vice, Hos. 2. 4. concern∣ing which obstinat sinners the Apostle affirmeth that the spirit of Satan did uncessantly and without intermission work most powerfully in them, by driving them unto all manner of evil without any stay or hinderance. See Joh. 8. 41, 44. Doct. 1. The depth of man's naturall misery is so great, that even the renewed Children of God cannot reach it at one view, nor be sufficiently convinced of it, until the Word of the Lord do frequent∣ly inculcate and lay it forth in its wofull parcels, yea, and bear-in upon them the truth of it by most con∣vincing reasons, taken from their own sense and ex∣perience: for, the Apostle, speaking to the converted Ephesians, seeth a necessity, not only to declare in the general that they had been dead in sins and trespasses, but also to prove it was so, and to point-forth that wofull death at large in this verse; Wherein in time past ye walked, &c. 2. Though even the Regene∣rate have a body of sin and death dwelling in them, Rom. 7. 24. and do sometimes actually fall in sin, yea, even very grosse sins, 2 Sam. 11. 4. and 12. 9. yet they do not walk in sin, that is, sin is not to the Child of God, as the way to the travellor, so as to make it his daily trade and imployment, Psal. 1. 1. or, to sin with∣out any reluctancy flowing from a spirituall principle

against that which he knoweth to be sin, Gal. 5. 17. And so, as to walk after sin, by making sin, and suggestions to sin his guide, whom he doth willingly follow, Rom. 8. -1. although sin may conquer, and carry him as an unwilling captive, Rom. 7. -14. &c. for, Paul maketh their walking in sin an argument to prove that they were dead in sin, and therefore it cannot fall upon the Regenerate; Wherein in time past ye walked. 3. Such is the power of converting grace, that it causes men change their former way and course, though they have been never so much rooted in it, and habituated to it: for, while he saith, Wherein in time past ye walked, he implyeth there was a change wrought, and that they did not so walk in the time present. 4. While Scripture affirmeth that Christ hath taken away the sins of the world, Job. 1. -29. and is a propitiation for the sins of the whole world, 1 Joh. 2. 2. it is no cogent argument to prove, that Christ hath died for all and every one in the world; seing the word world doth not alwayes, when mentioned in Scripture, comprize all who are in the world, but must be astricted to the universality of some certain kind of people in the world, as the nature of the purpose in hand will bear: for, here the world, whose course the un∣converted Ephesians did follow, must be the world of un∣renewed men only, and cannot be extended so, as to com∣prehend the godly and renewed, who were also in the world; Ye walked according to the course of this world. 5. The Lord is so far from being moved with the merit or worth of those, whom He doth convert, to bestow converting grace upon them, rather than on others, whom He leaveth in their unconverted state, that He maketh this grace of His to fall upon such as are in no respect better than those whom He passeth by: for, those Ephesians before conversion walked according to the course of this world, that is, they were behind with none in sin and wickednesse. 6. As the generall corrupt custom and example of those with whom we live, or who have lived in the former ages of the world before us, is a strong

incitement and sufficient excuse in the minds of many to follow the multitude in doing evil without further en∣quiry; So it argueth a man to be yet in an unrenewed estate, when he maketh the example of others the highest rule, according to which he walketh, and laboureth to conform himself unto it more than to the will of God: for, the Apostle sheweth the general custom and course of the world, was the rule by which they walked, and an encouragement to them in their walk, and maketh this an argument to prove they were then dead in sins and trespasses; Wherein (saith he) in time past ye walked ac∣cording to the course of this world. 7. All men in their unrenewed state, are very slaves to Satan, whose wofull motions and suggestions they follow, and whom they resemble and imitate in their sin and wickednesse: for, so much is implyed, while he saith, They walked according to the prince of the power of the air, that is, the Devil. 8. Though the Devils and fallen Angels have alwayes an hell, horror and torment in their conscience where∣ever they are, 2 Pet. 2. 4. yet they are not alwayes in hell, that place of torment, which is prepared for Devils and Reprobates, Mat. 25. 41. they are also present in the earth and air, and there through divine permission have no small power, even so great, as they are able to move the elements, bring down fire upon earth, Job 1. 16. raise storms, Job 1. 19. to smite mens bodies with several diseases, Job 2. 7. yea, and to take away the lives of men (Job 1. 19.) and beasts, Mark 5. 13. which power of theirs in its exercise, is alwayes over-ruled and limited by God, Job 1. 12. and 2. 6. in so far, as His most holy and over-ruling providence doth thereby bring about His own design and purpose, which is either to execute deserved judgment upon the wicked, Mark 5. 13, 17. or, to exercise and try the godly, Job 1. 12, &c. for, Sa∣tan is called Prince of the power of the air, that is, who hath power in the air. 9. As the Devils are of a spi∣ritual nature and substance, and cannot be seen by bo∣dily eyes, but when they appear cloathed with bodies,

which belong not naturally unto them, but for a time are assumed by them, 1 Sam. 28. 14. So, the way by which Satan doth impart his temptations unto us, is not al∣wayes sensible, but often unperceivable by the outward senses; he doth most certainly tempt to sin, and yet the tempted sinner perceiveth him not: for, as this spiritual and unperceivable way of tempting doth follow upon his spirituall and immateriall substance; So also the words, rendred the spirit which worketh, may relate either to his nature, as being spiritual, or to his way of working, while he tempteth, to wit, by way of inspiration and a kind of breathing; the words may be so constructed as to bear either, though the first be mainly intended; The spirit that now worketh, or, his spirit now working. 10. Though there have been, and yet are some fair flourishes of prais∣worthy vertues and actions seemingly good in men un∣renewed, Rom. 2. 14. yet every unrenewed man, and chiefly those who are come to age and understanding, are very slaves to sin, and so addicted to the actual ser∣vice, though not of all and every sin in particular (for, that were impossible) yet of some one idol or other, whe∣ther of their pleasure, profit, or credit; that they cannot but go on in the service of it, without all possibility of being reclaimed by any created strength: for, so much is implyed, while unregenerate men are called children of disobedience, that is, men addicted and given over to disobedience, so that they cannot be perswaded to re∣linquish it. 11. Satan's way of working in, and with obstinate godlesse sinners, is most efficacious and power∣full: he cannot indeed work any change upon the will, by creating new principles or habits in it, which before were not, as God doth, Jer. 31. 33. but, he can not only tempt to sin, by propounding aluring baits and objects to the outward senses, or inward fansie, which he may do to any man, whether good or bad, 2 Sam. 11. 2. but also, when God judicially giveth over a sinner unto Sa∣tan, withdrawing even His restraining grace from him, Then doth Satan multiply his temptations without any

intermission, useth the utmost of created endeavours, whereby and through God's up-giving the sinner for∣merly mentioned, and because of the seed and root of all sin, which is in the sinner by nature, there is no sort of wickednesse, unto the acting whereof Satan will not get him willingly driven and carried: for, saith he, The spirit which now (that is, even in the mean time, constantly, and without intermitting the shortest moment, or now) work∣eth in the children of disobedience; the word doth signifie to work with pith and efficacy. 12. Though even the godly are not free from being tempted by Satan; yea, nor yet from yeelding sometimes to his temptations, 1 Chron. 21. 1, 2. yet, he doth not work efficaciously in them, and so, as is described in the former Doctrine: for, he astricteth this way of Satans working to unrege∣nerate men; The spirit that now worketh in the children of disobedience.

Vers. 3. Among whom also we had all our conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh, and of the mind, and were by nature the children of wrath, even as others.

THe Apostle doth now apply this Doctrine to the Jews, of whom he himself was one; and therefore he designeth them by the pronoun, We, and affirmeth them to have been before conversion equally miserable with the Gentiles. In doing whereof, and that he may more fully explain this Doctrine of man's misery, he sheweth, first, That even they had their conversation among those children of disobedience, as being no lesse obstinately rebellious against God, than the disobedient Gentiles, following the lusts, or the first motions and sudden flashes of their inbred corruption (here called flesh) which, flowing from Adams first sin, hath infected his whole posterity (Christ alone excepted, 2 Cor. 5-21-) and seated it self in all the powers and faculties of their souls and bodies, even the understanding and will not

being excepted, Rom. 8. 7. Col. 2. -18. for, so is the word flesh usually taken in the New Testament, Joh. 3. 6. Gal. 5. 13, 16. Now, all corruption and sin, even that which is in the mind, is called flesh; because it is conveyed by fleshly generation, Joh. 3. 6. the fleshly members of the body are the instruments whereby all is executed, Rom. 6. 19. and every sin draweth the man from God to things earthly and fleshly. Secondly, he subdivideth this inbred corruption of their natures into two heads, first, the flesh, particularly so called, whereby, as it is di∣stinguished from flesh before mentioned, and opposed to the mind spoken of afterwards, must be meaned that corruption, which is seated in the inferiour part of the soul, to wit, the sensual appetite; and next, the mind, whereby is meaned the most noble faculties of the soul, to wit, the will and understanding, in so far as they are also corrupted. Concerning both which he affirmeth, that even the Jews in their unconverted state were ful∣filling their wills and desires; by which desires of the flesh, as they are distinguished from the lusts of the flesh formerly mentioned, are meaned their deliberate and fixed resolution to follow those lusts and suggestions of corrupt flesh, which accordingly he sheweth they did fulfill and accomplish to the utmost. And, thirdly, he pointeth at the root and fountain-cause of this their mi∣serable slavery and subjection to sin in the lusts and de∣sires therof, even their natural sin and misery, whereby they were from nature, that is, from their very cradle, birth and conception, children of wrath, as being by rea∣son of their original sin lyable to the stroke of God's eternal wrath, and as much lyable to it as the Gentiles were. Doct. 1. There is not any piece of a Minister's task wherein he hath more need of a spirit of wisdom and impartiality, than when he is about the reproof of sin, and the discovery of peoples vilenesse by reason of their wickednesse; lest, if herein he respect persons, those whom he reflects upon most, be irritate, as concei∣ving themselves to be unequally dealt with, and lest

others, to whom he doth apply that convincing doctrine, neither so directly, nor with such an edge and vehemen∣cie, be puft up in their own conceit above others: for, the Apostle holdeth-forth the rest of what he hath to speak upon this subject of mans misery by nature, in the person of the Jews; lest either the Gentiles had been irritated, or the Jews puffed up; Among whom we all also bad our conversation. 2. Whatever differences may be among unregenerate men as to things civil, externals in Religion, or the particular sins unto which they are inslaved; yet all of them are alike vile in God's sight, children of disobedience, in whom Satan ruleth and worketh; in so far as they are all walking in the lusts of the flesh following inbred corruption as their guide, and obeying it in some one or other of its lusts: for, though there was neither civil commerce, nor religious fellowship betwixt the Jews and Gentiles, Joh. 4. 9. though the Jews had many external religious priviled∣ges which the Gentiles did want, Rom. 9. 4, 5. and though some both of Jews and Gentiles were not en∣slaved to such vile and fleshly lusts, as others were, Phil. 3. -6. yet Paul pronounces of himself and all of them, that they were children of disobedience because one way 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 ac∣ceptable 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 unregene∣rate 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 na∣ture 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 na∣ture 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 for∣mer; We, saith he, had our conversation in the lusts of the flesh. 5. The whole man, both soul and body, is in∣fected 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 rec∣koneth 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 de∣sires,

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 ap∣petite; 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 mo∣ment 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 foun∣tain, 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 with∣in, 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 na∣ture, 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 regene∣ration in this life. And they are said to have been quickned with Christ, though not in their own persons, (for they were so quickned a long time after Christ's re∣surrection,

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 bestow∣ing 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 sal∣vation. Doct. 1. The Ministers of Christ would not only inculcate the doctrine of sin and misery, but, ha∣ving 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 ti∣mous 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 open∣up 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 for∣ward 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 om∣nipotent 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 sa∣ving 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 accompa∣nieth men in the exercise of mercy) he hath a propen∣sion and inclination to do good to the sinfull and mise∣rable, 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 at∣tribute 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 deser∣ving of those upon whom it is exercised, Ezek. 36. 21, 22. so there is nothing wherein God doth more mani∣fest 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, be∣stowed, (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 ma∣nifest God to be rich in mercy in quickning of dead sin∣ners; 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 man∣kind, 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 or∣dinary, 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 notwith∣standing of great provocations to the contrary, Psal. 89. 33. All these, and many besides these, do abundantly de∣clare, that this love is a great, wonderfull, and match∣lesse 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 resolu∣tion, 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; Where∣with 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 impres∣sion 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. What∣ever 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 con∣tinue untill death, is a state of life; the sentence of eter∣nall 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 spi∣ritual life, Ezek. 36. 26, 27. which powers are also con∣tinually actuated and excited to their work by renewed influence from the Spirit of God, Philip. 2. 13. and ac∣companied 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 eter∣nall 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 inter∣vention 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 impul∣sive causes moving God to quicken them; yet the Apo∣stle here sheweth, that their actual quickning had a ne∣cessary 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 no∣thing 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 me∣diation, 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, repre∣senting all the Elect, as their Head and Atturney-gene∣rall, 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 resurrecti∣on 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 hea∣venly 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 hea∣venly 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 con∣versation 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 exceed∣ing 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 in∣fallible demonstration (for, so much doth the word ren∣dred shew signifie) of the exceeding riches of His grace, that is, how far the abundance of His mercy and favour to∣ward sinners doth exceed all expression and created com∣prehension, the setting forth whereof to the following ages, was intended by God, not only for His own glory

as chap. 1. 12. ••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 ful∣ly 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 Chap∣ter, even in God's kindnesse, that is, all those effects for∣merly mentioned of His mercy, love and free grace, flowing from His good, gentle and bountifull disposi∣tion; and this, towards them, whose misery was formerly described; and through Christ, as the purchaser and ap∣plier 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 en∣larged, and his expressions also will in some measure go alongs with his thoughts: for, the Apostle, having be∣fore (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 to∣wards lost sinners, and to believe it especially with appli∣cation unto themselves, Act. 2. 37. So, the particular in∣stances 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 be∣fore us: for, the Apostle sheweth, that God gave such in∣stances 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 or∣der to the encouragement of others to venture their sal∣vation upon that same grace, as we shew in the Expo∣sition. 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, re∣vealed 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 de∣sign 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 follow∣ing,

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 exam∣ples 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 be∣nevolence, which are common to all the creatures, Psal. 145. 9. do flow from God, as Creator, in the chan∣nel 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 seri∣ous consideration of those excellent benefits flowing from Gods mercy, grace, goodwill and bounty, to∣gether with the consideration of the vileness and wretch∣ednesse 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 convoy∣ing 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 conside∣ration 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 of∣fered 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, na∣turall 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 per∣fect 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 demon∣strate 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 seve∣rall 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, where∣by 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 some∣times 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 have compleat salvation in right and title, 1 Corinth. 3. 21, 22. and in the earnest of it, Eph. 1. 14. So, the whole work of their salvation, from its first step in regeneration unto its last step in their glorification, doth intirely flow from Gods free grace, and from none of their worth: for, he saith, ye are saved, in the time bypast, and ascribeth it to grace, by grace ye are saved. 4. The maintaining of the interest of free grace in our salvation, as being the alone impulsive cause thereof, in opposition to our worth, is a thing that the Spirit of the Lord is very care∣full of, the glory of His free grace being all which He seeketh after in our salvation, chap. 1. 6. and a thing, which men do naturally encline to intrench upon, and to rob Him of, either in whole or in part, Rom. 10. 3. for, therefore doth the Apostle so frequently shew the dependance which salvation hath upon Gods mercy, love and free grace, ver. 4. -5. and here, by grace are ye saved. 5. Free grace, and faith do well agree in the bringing about our salvation: neither is salvation the lesse of free grace, that it is also of faith; seing faith is not only a fruit of Gods grace in us, Phil. 1. 29. but also and mainly, because faith doth not justifie, or save us for any worth in it self, or as it is a work, (for, all works are excluded, ver. 9.) but for the worth of its object, Jesus Christ, and of His righteousnesse, Rom. 5. -19. which faith apprehendeth, Philip. 3. 9. for, the Apostle ascribeth their salvation both to grace and faith; ye are saved. by grace through faith. 6. Though Gods free grace, favour and goodwill doth freely bestow that sal∣vation upon the Elect, which Christ by His merit hath purchased; yet the Wisdom of God hath thought it fitting, that this salvation shall not be actually bestow∣ed, untill the person to be saved, do lay hold by faith

upon the offer of salvation in the Gospel, and of Christs righteousnesse, whereby salvation is acquired, that so the heirs of glory may not only have a right to heaven by faith, before they come to the actuall possession of it, Joh. 3. 16. but also be made meet to partake of that heavenly inheritance, Col. 1. 12. their natures being re∣newed, when the habit of faith is wrought in them by God, 2 Corinth. 5. 17. and their hearts also being puri∣fied by the exercise of that grace, Acts 15. 9. for, saith he, by grace are ye saved through faith. 7. The ascrib∣ing of salvation to Gods free grace, though it doth not exclude Christs merit, and the act of faith, as imbracing the righteousnesse of Christ (See Doct. 5.) Yet it ex∣cludeth all things in our selves, whether dignity of our natures, the enjoyment of civil, or ecclesiastick privi∣ledges, nobility of discent, all our common, or more speciall gifts and induements, whether of nature or grace, from having any meritorious, or causall influence in bestowing, either a right to salvation, or the pos∣session of it: for, Paul opposeth these two, by grace are ye saved and that not of your selves. 8. As heaven and salvation are Gods gift; so they are such a gift, as is freely given by God, who is not induced thereto by any thing in the person to whom it is given, whether sense of benefit already received, or hope of any benefit to be received from Him in time coming, which occasi∣oneth the bestowing of gifts among men; salvation is indeed a gift, but not such a gift: for, it is a gift with∣out all rise from any thing in our selves; And that not of your selves, it is the gift of God, saith he.

Vers. 9. Not of works, lest any man should boast.

HE further explaineth in what sense their salvation did come from free grace, and proveth it by other two arguments, which do also confirm the two former. The first, taken from the removeall of those things in par∣ticular from having any meritorious, or causall in∣fluence

upon their salvation, which all men have a kind of naturall propension to rely upon for salvation; to wit, their works, and those even their good works; for, so doth he explain himself, ver. 10. whence it fol∣loweth, that they were saved of grace, and not of themselves. The second is taken from the end aimed at by God in contriving the plot of lost mans salvation, to wit, that all ground of gloriation might be taken away from man, as being, in the meanest respect, a saviour to himself, and that all the glory might be ascribed compleatly unto God in Christ: (See, 1 Cor. 1. 30, 31.) which end could not have been obtained, except they had been saved by grace, and not of them∣selves. Doct. 1. Though the word grace, in Scripture, be somtimes taken for the saving graces of Gods Spirit in us, 2 Pet. 3. 18. yet, when salvation is ascribed un∣to Gods grace, we are alwayes to understand grace in God, that is, His free favour and goodwill, and not grace inherent in us, or good works, the exercise of that grace: for, the Apostle establisheth grace, ascribing our salvation to it, and excludeth grace inherent and good works, which were inconsistent, if they were the self same thing; Not of works, saith he. 2. The salvation of Believers doth so much flow from free grace, as that all works of theirs, even their good works, are thereby excluded from having any meritorious influence upon it: for, even our best works are imperfect, Isa. 64. 6-they are a debt, which we owe unto God, Luk. 17. 10. the power and activity whereby we do them, is given of God, Phil. 2. 13. and therefore we can me∣rit nothing, and least of all salvation by them at Gods hand; Thus the Apostle explaineth how we are saved by grace, even so as to exclude all works; Not of works, saith he. 3. Though a man may boast and glory of the good things which God hath given him, in some respects, (See upon Gal. 6. ver. 4. doct. 5.) Yet the way wherein salvation is conveyed unto sinners, is so con∣trived, that no ground is left for man to boast in him∣self

for any thing, which his wisdom, goodnesse, power, or worth do contribute for bringing of his own salva∣tion about, either in part or in whole: From the first step thereof, election, unto the last, his glorification, man and his worth are still depressed, and God and His free grace alwayes exalted; for, the Apostle shew∣eth this was the end God did aim at, even least any man should boast. 4. In so far as works, even good works have place in the matter of mans salvation, so far hath man mater of boasting, and ascribing the glory of his salvation to himself, and holding back the glory of it from God: for, although good works do come wholly from the Spirit of God, in so far as they are good; yet they are our works, in so far as they are wrought by us, being now renewed and enabled to work by influence from God; and therefore heaven and salvation should in that case be given unto us for the vertue and worth of somewhat which is ours; for, Paul affirmeth that works, even good works, which we are created unto in Christ Jesus, ver. 10. are excluded from having any causall influence upon salvation; lest any man should boast, im∣plying, if works were not excluded, man should have ground of boasting. See, Rom. 3. 27.

Vers. 10. For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

LEst the Apostle, by commending grace and excluding works from being the cause of their salvation, should have seemed to justle out works, and an holy life, as altogether unnecessary; Therefore, in this verse he sheweth that the study of good works is of absolute ne∣cessity required in those who are to be saved; because all such, whether Jew or Gentile, (for, he speaketh in the first person, including himself and the believing Jews) are Gods workmanship, that is, renewed, and made over again by Gods createing power through the

interveening mediation of Christ Jesus, and this of pur∣pose; that they may make conscience of good works: yea, and further, God, who had predestinated them to heaven, had also decreed and prepared good works for them, as the way wherein they behoved of necessity to walk in their journey to heaven: which as it proveth the undeniable necessity of good works; so it also con∣firmeth that they neither were, nor could be saved by works; because the power whereby they did good works, did follow upon their regeneration, and was given them freely by God. As also, God had prepared good works, that they should walk towards heaven in them, but not to merit heaven by them. Doct. 1. Be∣lievers are Gods workmanship, not only by naturall creation, but supernaturall renovation; they are not only once made, but made over again; not by having the substance of their soul and naturall powers thereof destroyed, and new ones, substantially different from those, substituted in their place, but by having the vi∣tious qualities, which were in those, subdued and weakened, and contrary graces and vertues implanted in their stead, Eph. 4. 22, 23, 24. for, saith Paul, we are His workmanship: the word signifieth a thing of His making, whereby he meaneth, not Gods first making of them as men, but His making of them over again as renewed men, which appeareth from what follow∣eth, His creating them in Christ, and unto good works. 2. As the making of sinners over again and new crea∣tures, is only Gods work; So the power, whereby He so maketh us, is no lesse than creating power, much like unto that power whereby in the beginning He made some things of nothing, and some things of pre∣existing matter, but such as was wholly unfit and in∣disposed for those things to be made of it, Gen. 2. 7. 22. considering, that in this great and mighty work of God He maketh those, who were wholly indisposed to good, and averse from it, (Psal. 81. 11.) yea perverse resisters of all motions towards that which is godly and holy,

(Job 21. 14.) to be true lovers of it, and walkers in its for, this much is implyed, while he saith, we are His workmanship, created, &c. 3. Christ behoved to strike in as Mediator betwixt God and us, before we could be made this new workmanship; the life, which we have by this new creation, being purchased by His death, 1 Joh. 4. 9. and applied unto us by His power, after He is now arisen from death, Act. 5. 31. The furniture, whereupon the actions of this life are performed, coming also from Him, Joh 15. -5. for, saith he, we are His workmanship, created in Christ Jesus. 4. Believers are made new creatures, not to live idlely, or to work wickedly, but that they may in the whole course of their life make conscience of good works: which are not only works of charity, or duties of immediate worship, but every duty, whether of worship, (Act. 10. -2.) or of our callings (Act. 9. 36. 39.) whether to God, or man, or to our selves, (Tit. 2. 12.) which is warranted in the Word as lawfull, or commanded as necessary, (Mic. 6. 8.) gone about by a man regenerate, and in Christ, (Mat. 7. 17, 18.) by vertue of influence from the Spirit of Christ, (Phil. 2. 13.) for Gods glory, as the main end of the worker, (1 Cor. 10. 31.) and with due respect had to all necessary circumstances, Psal. 1.-3 every duty of that kind, so gone about, is a good work, which Paul saith they were created unto in Christ Jesus, even unto good works. 5. Though many actions of un∣regenerate men are materially good, and very usefull both for themselves and others, Rom. 2. 14. yet no unregenerate man can do any work, which is spiritually good and acceptable to God: even their good works are but shining sins, as being destitute of a great part of these necessary requisites unto a good work, mentioned in the former Doctrine: for, Paul sheweth that a man must be a new creature and Gods workmanship, before he can do a good work; for, we are, saith he, Gods work∣manship, created in Christ Jesus unto good works. 6. Though good works be not necessary to merit or

purchase salvation; yet are they necessary unto those who are justified and saved, in severall respects, not only as they are the necessary fruit and end of regene∣ration, and as they are the way which leadeth to hea∣ven (their necessity in both which respects is grounded upon the present Scripture) but they are necessary also, as evidences of our right to salvation, 1 Joh. 3. 14. as a guard to preserve peace with our own consciences, 2 Cor. 1. 12. as evidences of our thankfulnesse to God and Christ, who hath freely saved us, 1 Pet. 2. 9. and for the edification of others, Matth. 5. 16. for, the Apostle's scope is to prove, that as we are not saved by works, so that good works are necessary in other re∣spects; We are created unto good works, which He hath fore-ordained, that we should walk in them. 7. Chri∣stians are like unto those who walk in a journey from one place unto another, through a streight and beaten way which lyeth betwixt, in so far as they advance from sin (Ezek. 18. 31.) to heaven, (Phil. 3. 14.) in the way of holinesse and good works: for, the word rendered to walk, whereby he expresseth what should be the daily exercise of a renewed man, is a metaphore taken from those who travell in a journey, and he maketh the way wherein they walk to be good works; which God hath before ordained, that we should walk in them. 8. The Lord hath prepared, and made ready good works, as a beaten path, wherein His renewed people may walk without any discourageing or perplex∣ing difficulty, in so far, as He not only hath ordained in His eternall and unchangeable decree, that they shall make conscience of good works, which seemeth to be mainly meaned by His fore-ordaining of good works here spoken of, but He doth also hold forth 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 for∣mer purpose contained in the first part of the Chapter, with a more particular application of it to the Ephe∣sians, 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 cir∣cumcision, they were not only destituted of that ordi∣nance, but also of all other soul-saving ordinances of Gods Worship, unto the enjoying whereof, circumci∣sion gave a right and entrance, Exod. 12. 44. Secondly, This their miserable estate was matter also of their re∣proach; 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 circum∣cised 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 uncircumcisi∣on, even at that present time, when circumcision and the rest of those Leviticall ordinances were now abro∣gated. 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 re∣member, 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 bring∣ing about of the forementioned ends, ought not only re∣member 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 considera∣tion 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 cal∣ling 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 vile∣nesse, 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, Where∣fore 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 mise∣rable 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 actu∣all 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 sal∣vation 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 consequent∣ly destitute of all Ordinances, having no part nor com∣munion 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 un∣der the Old Testament; it being then a seal of the Co∣venant, 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 Ordi∣nances, Exod. 12. 44. and it doth no lesse hold in Bap∣tism 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 un∣circumcision was unjustly cast up to the Christian Gen∣tiles 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 for∣mer misery, (See 1 Sam. 17. 26, 36.) who are called un∣circumcision, &c. 8. There are two things in every Sa∣crament, to wit, an outward action upon the outward man by the outward instrument, and an inward action upon the inward man by the hand and Spirit of God; for, so was it in Circumcision, the outward action be∣ing here expressed by Circumcision in the flesh made with hands, which implieth there was another inward acti∣on, spoken of Col. 2. 11. 9. There are not a few with∣in the visible Church, who rest upon the outward acti∣on done by man in the Sacrament, as if that alone were sufficient, and do not seek after that which God doth inwardly work upon the heart: And so do use Sacra∣ments as sorcerers do their charms and spels, where the bare rehearsing of some set form of words, with such a composed strain of outward carriage and gesture, is re∣lied upon for the producing of wonderfull effects: for, of this sort were those who are here called the Circumci∣sion in the flesh made by hands, that is, such who rested upon the outward action, and sought after no more but it. 10. They have very frequently least of Religi∣on in reality and effect, who are most puft up with the conceit of their own Religion, and make greatest noise about things least necessary in Religion, or which are in themselves indifferent, as if the greatest stresse of Religion did ly in those: for, those, who boasted them∣selves of their Religion and Circumcision against the uncircumcised Gentiles, and did place their whole Re∣ligion

in Circumcision, and the rest of those mosaicall Ordinances now abolished, were the Circumcision in the flesh made with hands, that is, such as had only the out∣ward form of Religion, but not the life and power of it. 11. As it is a great reproach to be despisers of Or∣dinances; So it is but a poor credit for people to have Ordinances, if they rest upon the outside of them, not labouring to have life and power conveyed from God through them: for, Ordinances, so rested upon, as they will increase peoples judgement afterwards, Mat. 11. 22. So they prove a fearfull snare in the mean time, in so far as they are usually relied upon for salvation, Philip. 3. 7▪ and occasion is taken from them to neglect all other duty both to God and man, Jer. 7. 10. for, Paul doth here speak of it as a thing disgracefull; who are called, saith he, Circumcision in the flesh made with hands.

Vers. 12. That at that time ye were without Christ, being aliens from the common-wealth of Israel, and strangers from the covenants of promise, having no hope, and with∣out God in the world.

THe Apostle, thirdly, doth here branch forth their misery at that time when they were unconverted Gentiles, in five particulars. First, They were with∣out Christ, as being not only without all saving and re∣all interest in Christ, which was common to them with all the unregenerate, whether without, or within the visible Church, Gal. 5. 2. but also without an offer of Christ in the Ministery of the Gospel, as they were Gentiles, without the bounds of the visible Church, Psal. 147. 20. Secondly, They were aliens from the common-wealth of Israel, having no union or communi∣on, neither with the invisible Church of true Believers, which was common to them with all the unregenerate, Rom. 2. ••8. nor yet with the visible Church of Profes∣sors, which was in those times among the people of Is∣rael, Deut. 32. 8. And this latter alienation was peculiar

to them, as they were unchurched Gentiles, Psal. 76. 1. Thirdly, They were strangers to the covenants of promise, that is, the Covenant of Grace made with Adam after the fall (Gen. 3. 15.) and afterwards frequently renewed with Abraham, Gen. 17. 7. Isaac, Gen. 26. 3. Iacob Gen. 28. 13, 14. with Israel upon mount Sinai, Exod. 24. 7. and in the plains of Moab, Deut. 29. 1. &c. and with David, 2 Sam. 23. 5. And therefore it is called Covenants in the plurall number, though it was al∣wayes one and the same Covenant in substance; the substantiall sum thereof being alwayes comprised in that one comprehensive and fountain-promise, Gen. 3. -15. or Gen. 12. - 3. which seemeth to be here pointed∣at by the word, promise in the singular number; of which promise, all the following promises, made to Abraham, David and the rest, were but branches, or more full explanations. Now, they are said to have been strangers to this Covenant, not only, because they had no actuall interest in the saving blessings of remissi∣on of sins, grace here, and glory hereafter, which were promised in that Covenant, Gal. 3. 8. (and this was common to them, with all the unregenerate, Psal. 50. 16, 17.) But also they had not so much as this Covenant revealed unto them, neither that it was, nor of what kind, or upon what conditions it was; neither had they an offer of it by the publick Ministery of the Word, and so were not within the very outward bond of it, neither had any right to the externall priviledges of this Covenant, Deut. 4. 7, 8. which estrangement was pe∣culiar unto them, as they were unchurched Gentiles, Deut. 29. 10, 11, 12. Fourthly, They were without hope, not only without that saving grace of hope, which floweth from faith laying hold upon the Covenant of promise, Rom. 15. 13. and sustaineth the heart in the patient and well-grounded expectation of the thing pro∣mised and believed, 1 Thess. 5. 8. and this was also common to them with all the unregenerate, Job 8. 13, 14. But also, they were in a condition so hopelesse, that their

salvation was not in an ordinary way possible, as being wholly destituted of those means, whereby God doth ordinarily convert and save sinners, Psal. 147. 20. and this was peculiar unto them as they were unchurched Gentiles, Rom. 9. 4. Fifthly. They were without God, or atheists, not as if they had been deprived of all sense of a Deity, (for they worshipped false gods, Acts 14. 12, 13.) nor yet, as if they had been without the reach and care of Gods over-ruling and all-upholding pro∣vidence, Acts 17. 28. but they were without the know∣ledge of the true God, Gal. 4. 8. or, though they had some confused knowledge, even of the true God, Rom. 1. 19. yet He was not their reconciled God in Christ, Col. 1. 21. neither did they give Him that worship and glory, which is due unto God, and was prescribed by Him in His Word, Rom. 1. 21, 22. And lastly, He addeth, that they were without God in the world: which words, in the world, may be looked upon, as a generall clause relating to all the particular branches of their mi∣sery before mentioned. And he seemeth hereby to con∣discend, what that bypast time was, wherein all that he hath spoken was verified in them, to wit, when they were in the world, that is, without the Church, as the world is frequently taken in opposition to Gods Church, Joh. 15. 19. and 17, 14. and especi∣ally to the truely regenerate in the Church, 1 Joh. 5. -19. Doct. 1. As those who are converted, would frequent∣ly call to mind that sin and misery under which they were when God did call them (See vers. 11. Doct. 2.) so because an abstract view of sin and misery in the general, doth not much affect the heart, therefore they ought to branch forth and call to mind their misery in its se∣verall heads and parcels, that so they may be the more affected with it: for, the Apostle, having exhorted them to remember their former misery, he doth not only give them a general view of it, ver. 11. but here doth branch it forth in five particulars, which they were to remember; That at that time ye were without Christ, &c. 2. For a

man to be without an offer of Christ, yea to be with∣out a reall interest in Christ, though there be never so frequent offers of Him, is a dolefull, sad and dange∣rous case; for, to want a reall and saving interest in Christ, is to want life, (1 Joh. 5. 12.) light, (Joh. 1. 4, 5.) strength, (Joh. 15. -5.) liberty, (Joh. 8. 36.) and acceptation with God, Mat. 3. 17. And to have a saving interest in Christ, doth make a man truly happy, what ever be his misery otherwise: for, he maketh this the first branch of their misery, and that which virtu∣ally compriseth all the rest, even that at that time they were without Christ. 3. Though Christ from all eter∣nity had a right unto, and interest in the Elect, they being given over unto Him in the Covenant of Redemp∣tion, Joh. 6. 39. yet they never have, nor can plead any interest in Him, or in those saving benefits, which were purchased by Him, untill they be effectually cal∣led, and do actually believe in Him; for, though God from all eternity had chosen in Christ those who were truly Godly among the Ephesians, cap. 1. 4. yet untill their effectuall calling, they were without Christ, as without Christ did speak their not having an actuall in∣terest in Him; That at that time ye were without Christ. 4. Though Jesus Christ was not so clearly manifested unto the Jewish Church, as He now is under the Gospel, 2 Cor. 3. 14. yet, they were not then altogether without Christ, they had Him revealed unto them, though but darkly in the Word, Gen. 12. 3. and in their daily sa∣crifices, which were types and shadows of Him, Col. 2. 17. yea, and the Godly then had reall interest by faith in Him, Joh. 8. 56. and in those saving benefits, which then were to be, and now are actually purchased by Him, Rom. 3. 25. for, the Gentiles are here said, in op∣position to the Jews, to have been at that time without Christ; whereby it is implyed, that the Jewish Church was not without Him. 5. It is no small happinesse for men and women to have union and communion with the Church of Christ; It is even an happinesse in its

own kind, and comparatively to be members of His visible Church; for, thereby we partake of all the pri∣viledges thereof, which are Gods speciall care and go∣vernment, Isa. 4. 5, 6. protection, and preservation in all ages, notwithstanding the opposition of all enemies, Isa. 31. 4, 5. the enjoyment of the ordinary means of salvation, Psal. 147. 19. and the externall communion of the Saints by partaking of the same ordinances, 1 Cor. 10. 17. and the mutuall gifts one of another, 1 Thess. 5. 11. together with the offers of Christ and salvation upon such terms as they are proponed in the Gospel, Act. 13. 38. But it is much more happinesse to be members of the invisible Church of Believers; for thereby we do partake of all the saving benefits and special priviledges thereof: which are union with Christ, as her head and Husband, Eph. 5. 23. 30. communion with Him in all the saving fruits of His Redemption, re∣lating either to grace here, or glory hereafter, chap. 1. 3. together with that communion, which Believers have among themselves, in their mutuall partaking of the gifts and graces one of another, 1 Cor. 12. 25, 26. And to be deprived of all union and communion with Christs Church, is a wofull, sad, and miserable case: for, Paul maketh this the second branch of their misery, that they were aliens from the commonwealth of Israel. 6. So strait and nigh is that union betwixt Christ and His Church, that separation from, or union with the one, inferreth separation from, or union with the other: and in the same respect and degree, wherein men are separated from, or united with Christ, they are in some answerable respect and degree separated from, or united with His Church: for, the Apostle conjoyneth these two, as of equall extent; Ye were without Christ, as being aliens from the commonwealth of Israel. 7. As the Lord hath been graciously pleased to transact with man about that obe∣dience, which he oweth unto God, as his soveraign Lord and Creator, in the way of Covenant, or mutuall paction and agreement; wherein, for his better encou∣ragement

to discharge the duty required of him, the Lord doth assure him of a rich reward, Joh. 3. 16. So, the Covenant which God hath entered with fallen man, is a Covenant of promise, wherein the thing promised is freely given, and not for any worth in him to whom it is given: for, as his affirming that the Gentiles were strangers to the Covenants of promise, implyeth that the Church was no stranger to the Covenant, but that God did deal with them by way of Covenant; so the word promise in the Originall, signifieth a free promise, where the thing promised is freely bestowed; And stran∣gers from the Covenants of promise. 8. For men to live and die without an offer of the Covenant of grace made un∣to them to be entered by them, is a wofull, sad, and dangerous case; for hereby they are not only deprived of all the priviledges of the visible Church, mentioned, Doct. 5. to which the tender of this gracious Covenant unto a people, and their professed subjection to it, doth give right, (the Covenant being the Churches Chartor, whereby she holdeth all these priviledges, Act. 2. 38. with 39.) but their salvation in that case is also rendered in an ordinary way impossible, there being not so much as an offer of it, nor a making known unto them the terms and conditions whereupon salvation may be had: yea, and further, to be without an actuall interest and right to the saving blessings of that gracious Covenant, arising from the grace of saving faith, laying hold upon those blessings, and the offer of them in the Covenant, is a case in some respects no lesse lamentable, sad, and dangerous (which is the case of all who are unregene∣rate, even though they be members of the visible Church, and so within the outward bond of the Covenant, and do enjoy the common blessings thereof, (Rom. 9. 4. Matth. 20. -16.) for, such are not only destitute of an claim and title to any of those spirituall blessings, which are offered in the rich and precious promises of this Co∣venant, Jer. 31. 33, 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 stran∣gers 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 with∣out the offer of Christ in the Gospel, without the bounds of the visible Church, and the external bond of the Cove∣nant of grace, are in a case altogether hopelesse; their sal∣vation 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 sa∣ving benefits of the Covenant of grace, by the grace of faith, and have no union or communion with the in∣visible Church of sound Believers, all such are desti∣tuted 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 discourage∣ments, 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, what∣ever false hopes, blind confidence, and daring pre∣sumption 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 ad∣deth 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 du∣ties, 1 Joh. 3. 3. yea, and hereby they cannot choose but die either in stupid senslesnesse, Job 21. 13. or in de∣sperate 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 know∣ledge 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 un∣der: 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 affirm∣eth here of those Ephesians, that before their conver∣sion 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 in∣ward state, as being a great many of them truely rege∣nerate, justified and sanctified, and therefore mem∣bers

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, whe∣ther 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, the actual possessing of which, or present right unto which, are the priviledges of reall Believers) or if we look to that which giveth them a right, each one to their respective priviledges, to wit, the grace of faith, and a mysticall and saving union with Christ upon the part of real Be∣lievers, and a profession of the doctrine of faith, either personally or parentally, and an external and politicall union with Christ upon the part of visible Church-members. I say, which of those be looked unto, we will find so much of likenesse and proportion betwixt what belongeth to the visible Church, and what be∣longeth to the invisible, that both may safely and with∣out ambiguity be taken up as intended by the Spirit of God to be expressed in one and the same Scripture; though the one more principally, and the other secon∣darily, and as it were by proportion. As for example here, seing the nighnesse and happinesse, which visible Church-members enjoy, is only comparative, and with respect had to the greater misery of those who are wholly without the Church; and that it is but a misery and distance, being compared with that state of nigh∣nesse and happinesse which the truely Regenerate are brought unto; Therefore I conceive, that what is men∣tioned of the delivery and blessed state, here spoken of,

was verified mainly and fully in the Regenerate and in∣visible Church of Believers among them, and but pro∣portionally only and in part in the visible Church of professors: and therefore I shall only collect such do∣ctrines as arise from it, being so considered.

Hence Learn, 1. The more nigh the consideration of our miserable and happy state be set together in oppo∣sition the one to the other before the eye of the soul, it commendeth and sweetneth our happy state through grace the more: for, the Apostle's scope being to set forth the happinesse of that state, wherein free grace had placed them, he compriseth all their misery in one word, They were sometimes far off, and all their happinesse in another, they were now made nigh; And so giveth a joynt view of them both at once. 2. The People of God are not so to remember by past sin and misery, as to make them question the fruits of Gods mercy already received, or to despair of receiving more in time to come: for, having exhorted them (ver. 11.) to remember their former misery, in the first place, he exhorteth them here to remember that happy estate wherein mercy had placed them in the next; But now—ye are made nigh. 3. As it is the duty of Converts fre∣quently to remember their former sin and misery: (See Vers. 11. Doct. 2.) So also to call to minde, and confidently avow that gracious change which free∣grace hath wrought upon them in their conversion; be∣cause as misbelief is ready to call it in question, Isa. 50. -10- So the remembrance and avowing of it, is most profitable, in order to our own comfort against the sense of bypast or present sin and misery, 1 Cor. 6. 11. in or∣der to our incitement to the duty of walking suitably, chap. 4. 1. and to our incouragement against the fear of all imaginary difficulties, which may occur in our way to heaven and glory, Philip. 1. 6. and in order to our thankfulnesse unto God for His so rich mercy mani∣fested in our delivery, 1 Pet. 2. 9. for, the Apostle ex∣horteth them to remember this in the second place, That

ye who were sometimes far off, are now made nigh. 4. As converting grace falleth often upon those who are most gracelesse, and at greatest distance from God, from Christ and His Church; So it bringeth those, upon whom it falleth, into a state of nearnesse to all those, because of these many nigh relations, under which they stand to God; as of servants, Rom. 6. 22. of friends, Col. 1. 21. and sons, Joh. 1. 12. and to Christ, as of His Spouse, Cant. 4. 8. members, Eph. 5. 30. bre∣thren, &c. Heb. 2. 11. And because of these sweet in∣fluences for the life and comfort of grace, which they receive daily from Him, as the members from the head, Col. 2. 19. because of that near accesse, which they have unto God in Christ, both as to their state and per∣formances; whereof ver. 19. And because of that uni∣on, and communion, which they have with the invisible Church of Believers, the congregation of the first-born (See Vers. 12. Doct. 5.) for, with relation mainly to this gracious change, which was wrought upon reall Be∣lievers among them in their regeneration, he saith, But now, yee, who sometimes were far off, are made nigh. 5. As this excellent state of nearnesse to God and His Church, wherein the truely regenerate do stand, and all those excellent privileges which flow from it, were pur∣chased for the Elect by no lesse price than the bloud of Christ, whose bloud was the bloud of God, Acts 20. -28. and therefore of infinit value; So none of those are actually bestowed upon, and applied unto the Elect, untill they be united to Christ, and in Him by saving faith, as the branches are in the root, from which they draw sap and nourishment: for, saith he, in Christ Je∣sus ye are made nigh by the bloud of Christ; they were in Christ by faith, before they attained that state of near∣nesse, which was purchased by His bloud.

Vers. 14. For He is our peace, who hath made both one, and hath broken down the middle wall of partition between us: 15. Having abolished in his flesh the enmity, even the law of Commandments, contained in Ordinances—

THe Apostle being, next, more largely to explain and prove what he hath briefly asserted, that the Gentiles were made nigh to God and His Church by the bloud of Christ, doth, first, confirm it by an argument taken from Christ's Priestly office, according to which He is not only the Mediator for peace, and peace-maker be∣twixt God and man, and among men themselves; but He is also our peace, as being the propitiatory sacrifice, and having purchased this peace with His own bloud, Isa. 53. 5. and so the very cause and reason of this peace, is in Himself, and nothing extrinsicall to Himself. Se∣condly, he doth prove that Christ was their peace, by the effect produced by Him, and the matter of working this effect. The effect it self, is, that where before the Jews and Gentiles were irrecoverably separated by rea∣son of their different Religion and religious Rites, He had now united them in one and the same Church, which is said to have been then done, because it was in part done: for, the rejecting of Israel, is only in part, Rom. 11. -25- but the full accomplishment of it shall be when all Israel, and the fulnesse of the Gentiles, shall be called, Rom. 11. -25, 26- The manner of working this effect, is set down in three phrases, all signifying one thing, though different in regard of diverse considera∣tions. First, He broke down the middle wall of partition, whereby, as he explaineth himself in the following verse, is meaned the ceremonial Law, and it is called the middle wall of partition, or of a hedge and stone-wall (for, the Original signifieth both) with an eye, questionlesse, to to the wall, which was in Solomons Temple between the court of the People and of the Gentiles, which hindered all manner of passage, sight, or communication betwixt

them, Ezek. 42. 20. So the meaning is, that in order to this union He did abolish the legall ceremonies, where∣by the Jews were distinguished from the Gentiles, as two houses, by a mid-wall going betwixt them, or as an inclosed Garden is separated from an out-field, by an hedge or dyke of rough stones, ver. 14. Secondly, He did abolish the enmity: by which, enmity is meaned the same ceremoniall Law, and that chiefly because it was the occasion of a perpetuall standing strife betwixt Jew and Gentile, while the Jew reproached the Gentile with uncircumcision and neglect of Gods worship, Act. 10. 28. the Gentile again reproached the Jew with circumcision, and the rest of these Legall rites, which they judged unreasonable, irreligious and absurd, Esth. 3. 8. although those ceremoniall rites may be also called enmity with relation to God, in so far as the practising of them by the Jews was a real testimony and confession of their own guilt, and the enmity which was betwixt them and God. See Collos. 2. 14. And His withholding them from the Gentiles, was an evidence of His displeasure, and enmity against them, Ps. 147. 20. and here the Apostle expresseth the way, how Christ did abolish that enmity, or these ceremoniall rites, to wit, in His own flesh, that is, by His death, which He suffered in His flesh, or humane nature, 1 Pet. 3. -18- Thirdly, he expoundeth what he meant by the mid-wall and the enmity, which Christ abolished, even the Law of Commandments in ordinances. The first of which words, is more general, to wit, the Law, as comprehending, according to the custom of the Hebrew language, all Doctrine revealed to the Church, Psal. 19. 7. and this is astricted by the second word, which is more speciall, to wit, Commandments, signifying that Doctrine only, which commandeth what should be done, and forbiddeth what should not be done; and both those are astricted by the third, which is yet more special, to wit, Ordinances, whereby are meaned those Commandments only, which did relate to Gods exter∣nall

worship, and were prescribed by God, as so many types and shadows of Christ to come, and of those good things which were purchased by Him, Heb. 9. 9, 10. So that the Law and Commandments were only abo∣lished, as to that part of them which was contained in those Ordinances, ver. 15-.

From ver. 14. Learn, 1. Every man by nature in himself, and without Christ, is at war and enmity with God, with His Church, and chiefly those in the Church who are truely regenerate: he cannot be subject unto the Law of God, Rom. 8. 7. And, as therefore he hateth the Law-giver, and those who yeeld obedience to His Laws; So he is under the Law-givers curse, Gal. 3. 10. for, while the Apostle speaketh of making those Ephesians nigh to God and His Church by Christ, he saith, Christ was their peace: which implyeth that their distance from those consisted in hatred of, and enimity against them; for he is our peace, saith he. 2. This en∣mity chiefly, which is between God and fallen man, was irreconciliable, and impossible to be removed, ex∣cept Jesus Christ that great high Priest and Prince of Peace had shed His bloud and suffered death, by the merit whereof, as He hath given satisfaction to a pro∣voked God, Eph. 5. 2. So by the efficacy and vertue thereof He subdueth that rebellious disposition against God, which naturally is in us, Rom. 6. 6. and maketh us accept the offer of friendship and reconciliation with God, and yeeld our selves servants to righteousnesse un∣to holinesse, Acts 5. 31. and so upon both hands He maketh peace: for, saith he, He is our peace, to wit, by His bloud, spoken of in the preceeding verse. 3. The uniting of both Jew and Gentile in one Church, is a branch of that peace which Christ hath purchased with His bloud: And that not only, because their actuall union was, according as God in His wise counsel had decreed, to follow upon Christs death, and not to go before it (See upon Gal. 3. vers. 14. Doct. 4.) but also in order to this union, the Law of ceremonies behoved

to be abolished, See Doct. 5. and this called for Christs death; See vers. 15. Doct. 4. for, the Apostle having asserted that Christ was their peace by His bloud, he giveth this as an instance, or effect of His so being, Who hath made both one. 4. From the Apostles design∣ing the ceremoniall Law by a metaphor taken from houses divided by a mid-wall, or from an orchard, garden or inclosure, separated from the out-field, by a dyke or wall of rough stones, We learn, several things relating to the nature, use and duration of the ceremo∣niall Law, which are the grounds of the similitude. And, first, as a wall is builded by the owner of the in∣closure, So the ceremonial Law was of Gods own ap∣pointment, who only had power to choose what part of the world He thought fit, to be an inclosure for Him∣self, Deut. 32. 8. and to appoint these means and ordi∣nances, whereby He would have them inclosed and se∣parated from others, Exod. 25. 40. Secondly, as a rough wall is made up of so many hard unpolished stones, not covered over with lime or plaister; So the ceremoniall Law consisted of many Ordinances, Heb. 9. 10. and those very difficult to be obeyed, and an un∣tolerable yoke, Act. 15. 10. Thirdly, as a wall or hedge incloseth a peece of ground for the owners special use, (which therefore is more painfully manured) and separateth that inclosure from the out-field which lyeth about it; So the ceremoniall Law did serve to inclose the people of Israel, as the Lords own garden and vine∣yard, for bringing forth fruit unto Himself, Isa. 5. 7. and to separate them from all the world besides, Deut. 4. 7, 8. as being a worship wholly different from, and contrary unto the superstitious rites and worship used among the Gentiles, Deut. 12. 2. and containing strict injunctions unto the Jews to avoid all conformity with the Gentiles in their garments, Num. 15. 38. cutting of their hair, Lev. 19 27. and such like. Fourthly, as a rough wall is but weak and ruinous, as not being built with ce∣ment or morter, to make it strong, and therefore but to

endure for a season, untill the owner think fit to enlarge his inclosure, and take-in more of the open field; So the ceremoniall Law was not to last for ever, but only for a time, untill Christ should come in the flesh, and take in the Gentiles within the inclosure of His Church, who were before an open field, not possessed, nor ma∣nured by Him, after which there was no further use of the mid-wall; And hath broken down the mid-wall of partition between us, saith he, meaning the ceremoniall Law. Doct. 5. So long as the ceremoniall Law did stand in force and vigour, the Jews and Gentiles could not be united into one Church: for, seing by that Law the chief parts of Gods worship were astricted to the Temple at Jerusalem, therefore, though scattered pro∣selytes of the neighbouring Nations did joyn themselves to the Church of the Jews, and in some measure ob∣served the way of Worship then enjoyned, Act. 8. 27. yet there was a physicall impossibility for the generality of many Nations far remote from Jerusalem, to have served God according to the prescript of Worship, which then was: besides, there was such an habituate, and, as it were, an naturall antipathy transmitted from one generation unto another among the Gentiles against the ceremoniall worship; that there was little lesse than a morall impossibility of bringing up the body of the Gentiles unto a cordiall joyning with the Jews in it: for, the Apostle sheweth the ceremoniall Law behoved to be abrogated, in order to an union betwixt these two, while he saith, Who hath made both one, and bro∣ken down the middle-wall of partition between us. 6. Whoever would make peace betwixt God and him∣self, or betwixt himself and others, he ought seriously to think upon those things which stand in the way of peace, and set about the removall of them, if it be in his power, and chiefly those evils in himself, of pride, vain-glory, self-seeking, and a contentious disposition, which are great obstructions in the way of peace, Phil. 2. 3, 4. else, what ever be his pretences for peace, he is

no real follower of it: for, Christ, intending to make peace betwixt Jew and Gentile, did take away what∣ever might have impeded it; He even broke down the middle wall of partition between them.

From ver. 15- Learn, 1. As Gods people in cove∣nant with Him, ought to be highly incensed against, and averse from any voluntary intire fellowship with those who neglect and contemn the Ordinances of Worship prescribed by God in His Word; So those who are without the Church, yea and all unregenerate men do look upon the ordinances of Gods Worship, as base, ridiculous and contemptible, and carry a kind of hatred and disdain to all such as make conscience of them: for, so the ancient Worship, prescribed in the ceremo∣niall Law, was the occasion of hatred and enmity be∣twixt the Gentile, who contemned it, and the Jew, who made conscience of it. And therefore is here called the enmity; having abolished the enmity. 2. As the morall Law contained in the Ten Commandments, was no part of that mid-wall of partition between Jew and Gentile; seing some of the draughts and lineaments of that Law are upon the hearts of all by nature, Rom. 2. 15. So there was no necessity to abrogate this Law at Christs death in order to the uniting of Jew and Gen∣tile; neither was it at all abolished: for, the Law abo∣lished, was the Law, not simply, but the Law of Command∣ments, and these not all, but such Commandments as were contained in Ordinances, to wit, the ceremoniall Law, as we shew in the Exposition; Even the Law of Commandments contained in Ordinances, saith he. 3. As God only hath power and liberty to prescribe what manner of Worship He will be served by; So He did once give a most observable evidence of this His power and liberty, by changing that externall way of wor∣ship, which was prescribed by Himself under the Old Testament, unto another under the New, although the internals of His Worship, to wit, the graces of faith, love, hope, joy in God, do remain the same in both;

Matth. 22. 37, 39. for, He did abolish the Law of Com∣mandments contained in Ordinances, even all the ancient Worship consisting in rites and ceremonies, sensible and fleshly observations, which God did then prescribe, not as simply delighted in them, but as accomodating Himself to the childish condition of the Church in those times, and hath now appointed a more spirituall way of Worship, as more suitable to the grown age of the Church, Joh. 4. 21. 23. See further the reasons why the ceremoniall-Law was abolished, and concerning that state of indifferency, wherein the practice of it was left for a time, upon Gal. 2. ver. 3. Doct. 2. and ver. 4. Doct. 1. 4. It was Christs sufferings and death, which put an end to the Law of ceremonies, and made the binding power thereof to cease: for, seing His sufferings were the body and substance of all those shadows, they nei∣ther did nor could evanish untill Christ had suffered, but then they did; it being impossible that a shadow, and the body, whereof it is a shadow, can consist in one and the same place; Having abolished in His flesh the Law of Commandments contained in Ordinances.

Vers. -15. For to make in himself, of twain, one new man, so making peace. 16. And that he might reconcile both unto God in one body by the crosse, having slain the enmity thereby.

THe Apostle, thirdly, for further clearing of what he spoke, ver. 13. that the Gentiles were made nigh to God and His Church in the bloud of Christ, holdeth forth two ends, which Christ proposed to be brought about in His abolishing the ceremoniall Law. First, that He might by a manner of new creation make of those two Nations, of Jew and Gentile, being firmly united to Himself as to their head, one people and Church, here called one new man, to shew the intimacy of that union, as also the way how they were united, not by bringing any one of them to the fashions and

customes of the other; for, so they should have been made one old man, but by bringing both off that way of worship whereon they were: the Gentile, both from the substance and external manner of their worship, as ha∣ving been wholly idolatrous, Gal. 4. 8. The Jew, only from the external manner of their worship, consisting in fleshly and sensible rites and observations, whereby He made them one new Church, with new Ordinances of divine worship, even such as the Church now en∣joyeth under the Gospel: and so he concludeth the vers. by shewing that Christ did hereby accomplish what he had spoken of Him, ver. 13, and 14-. Even that He had made peace betwixt the two Nations, and conse∣quently the Gentiles nigh to the Church by His own bloud: this is ver. -15. The second end why Christ did abolish the ceremonial Law, was, that He might reconcile both Jew and Gentile, being so united among themselves in one body, unto a provoked God; which He did by the sacrifice of His own soul and body upon the crosse, by the means whereof he did destroy that enmity which was betwixt God and man, aswell the sin of the Elect both in its guilt (Rom. 8. 1.) and power, Rom. 6. 6. which was the ground and cause of that enmity, Isa. 59. 2. as the ceremoniall Law, which was an evidence of it. See upon ver. 15-. This is the sum of ver. 16.

From Vers. -15. Learn, 1. Union in the Church of Christ, is a thing which ought to be prized by us highly, and sought after earnestly; and so much, as there is no∣thing in our power which we ought not to bestow up∣on it, and dispense with for the acquiring and main∣taining of it: for, so much was it prized by Christ, that He gave his own life to procure it, and did beat down all His own Ordinances which stood in the way of it; He even abolished in His flesh the Law of Commandments contained in Ordinances, for to make, of twain, one new man. 2. There are no divisions more hardly curable, than those which are about the Religion and Worship of

God, in so far as they engage, not only the credit but also the consciences of the divided parties: hence one party, so engaged, doth pursue what they maintain, as that wherein Gods honour and their own salvation are most nearly concerned, and doth look upon the other party, as an adversary in so far at least, to both of those: for, the Apostle, speaking of Christs uniting the Jew and Gentile in one Church and Religion, maketh use of a word which sheweth this was a task of no small diffi∣culty, even such, that no lesse than creating power was required to it, while he saith, for to make in Himself, (the word signifieth to creat in Himself) of twain, one new man. 3. So strict and near is that conjunction and union which is especially among true believers in the Church, that all of them, how far soever dispersed through the world, do yet make up but one man and one body; as being all, whatever be their other differences, most strict∣ly united, as members unto one head, Christ, 1 Cor. 12. 27. and animated, as to the inward man, by the same Spirit of God, residing and acting in them, Rom. 8. 9. for, the Apostle sheweth, that all of them, whether Jew or Gentile, were made, not only one people, one nation, one family, but one new man; For to make, of twain, one new man. 4. As the essentiall unity of the invisible Church, without which the Church could not be a Church, doth of necessity depend upon, and flow from that union, which every particular member hath with Christ, as Head; seing the grace of love (whereby they are knit one to another, Col. 3. 14) doth flow from faith, Gal. 5. -6. whereby they are united to Him, Eph. 3. 17. So, the more our union with Christ is improved unto the keeping of constant communion and fellowship with Him, the more will be attained unto of harmonious walking among our selves, suitable unto that essentiall union which is in the Church of Christ: for, the Apo∣stle maketh the conjunction of Jews and Gentiles in one Church, to depend upon Christ's uniting of them to himself; For to make in Himself, of twain, one new man, saith

he. 5. The peace which ought to be, and which Christ calleth for in His Church, is not a simple cessation from open strife, which may take place, even when there re∣maineth a root of bitternesse in peoples spirits, Psal. 55. 21. but it is such an harmonious walking together in all things as floweth from the nearest conjunction of hearts, and the total removal of all former bitternesse of spirits: for, the peace which Christ did make betwixt Jew and Gentile, did follow upon His abolishing the enmity, and making them one man; so making peace, saith he.

From Vers. 16. Learn, 1. Union and peace with men, even with good men, is to little purpose, except there be peace and friendship with God also: for, the Apostle sheweth, that Christ, in abolishing the ceremonial Law, did design not only the conjunction of the Church among themselves, but their reconciliation with God also, and the former in subordination to the latter; And that He might reconcile both unto God, in one body. 2. As all mankind have fallen from that state of friend∣ship with God, wherein they once were before the fall, Eccles. 7. 29. So, the repairing of this wofull breach, and making up of friendship betwixt God and the Elect, was Christ's great businesse in the world; for effectua∣ting whereof, whatever He did or suffered, was in some one way or other subservient: for, the Apostle sheweth He suffered in the flesh, abolished the ceremonial Law, united the two Nations, that He might reconcile both unto God in one body. The word rendred reconcile, signifieth the making up of old friendship. 3. Though the believing Jews under the Old Testament, were reconciled unto God, even while the ceremonial Law stood in force, Psal. 32. 4. Yet the price, by vertue whereof they were reconciled, could not be actually payed, to wit, Christ's death and sufferings, except the ceremonial Law had presently evanished, (See Ver. 15- Doct. 4.) neither could Jew and Gentile be united together in one body, and so reconciled to God, while that Law was in force and binding. See Vers. 14. Doct. 5. Therefore, and in

those respects, it was necessary for Christ to abolish the ceremonial Law that He might reconcile both Jew and Gentile unto God: for, so saith Paul, He abolished the Law of Commandments in Ordinances—that He might recon∣cile both unto God in one body. 4. There can be no recon∣ciliation betwixt God and us, except we be united by faith to Christ, and to the body of all Believers in Him; So that none can be one with God who are not of the mysticall body of His Church: yea, and in so far will the sense and sweet effects of reconciliation with God be interrupted and obstructed, as persons reconciled do give way unto divisions, rents and strifes among them∣selves: for, the Gentiles and Jews, being in one body with Christ and His Church, come to be reconciled unto God; That He might reconcile both unto God, in one body, that is, being united among themselves in one body under Christ the head, as is affirmed, vers. 15. 5. As Jesus Christ did interpose as mediator and peace∣maker to reconcile God and us; So He behoved, in order unto this end, to bear the chastisment of our peace, and to lay down His life by a shamefull, painfull and cursed death; that so, the justice of God being fully satisfied for our wrong, we might enjoy God's peace and favour with life: for, he sheweth the mean of their reconciliation, was the crosse of Christ, not the material tree or matter of the crosse, but Christ's sufferings and death upon the crosse; That He might reconcile both unto God in one body by the crosse. 6. Christ in suffering Him∣self to be overcome by death, did fully destroy sin, death, the ceremonial Law, and every other thing which could impede the reconciliation of the Elect with God, He, having thereby brought-in the substance of all those legal shadows, Col. 3. 17. satisfied the justice of God, and purchased grace and strength, which afterwards He was to convey unto all Believers for mortifying and subduing the body of sin and death in them, Act. 5. 31. for saith Paul, He hath slain the enmity thereby, that is, by the crosse, and His death upon the crosse; So that by being slain, He slew the enmity betwixt God and us.

Vers. 17. And came, and preached peace to you which were afar off, and to them that were nigh.

IN this and the following verse, is contained the third branch of the second part of the Chapter, wherein the Apostle sheweth how that excellent benefit of union and communion with God 〈◊〉〈◊〉 His Church, purchased by Christ for the Gentiles, was published, and actually communicated unto them equally with the Jews, to wit, by the preaching of the Gospel. And, first, he declareth that Christ Himself did preach and publish the glad ty∣dings of that peace and reconciliation which was pur∣chased by Him on the crosse. See ver. 15, 16. And, se∣condly, he sheweth to whom he did publish it, first, to the Gentiles who were far off, (See Act. 2. 39) being compared with the Jews; as being without the bounds of the visible Church. Now, Christ preached to the Gentiles, not immediately and in His own person, Mat. 15. 24. except to some few, who were first-fruits of the rest, Mat. 8. 5, &c. and 15. 28. but mediately and by the ministery of His Apostles, and their successors, the Ministers of the Gospel, whom He sent unto them to preach, Mat. 28 19, whose Ministery He doth alwayes accompany by His Spirit, to the conviction of some, and conversion of others; and therefore He himself is said to preach in them, 1 Pet. 3. 19. Next, to the Jews, who are said here to be nigh, because they were within the visible Church, and therefore (though many of them, being simply considered, were far from God; yet) they were nigh, being compared with the Gentiles, as living under the drop of the means of grace and re∣conciliation. Now, he mentioneth the Gentiles, first, not as if the Gospel had been first preached unto them, Act. 13. 46. but to shew that this priviledge of having the Gospel preached, did now under the New Testa∣ment belong equally both to the Jews and Gentiles; And therefore it was not of any moment which of them

were mentioned first, and which last. Doct. 1. It is not sufficient, in order to our reconciliation with God, that a price was payed by Christ upon the crosse to sa∣tisfie divine justice, but there must also an offer be made of this purchased friendship in the preaching of the Go∣spel; that so we may imbrace and lay hold upon it by faith; otherwise the friendship is not actually made, Col. 1. 21. for, the Apostle, having shewed (ver. 16.) that Christ had satisfied divine justice upon the crosse, doth here declare how His so doing was published and actually communicated both to Jew and Gentile; And came, and preached peace. 2. Though we did commit the wrong which occasioned the enmity betwixt God and us, Col. 1. 21. yet, not only the first motion, but the full prosecution and through compleating of the friend∣ship, cometh from God through Christ, in so far as Christ did not only upon the crosse satisfie for our wrong, but also maketh an offer of friendship so pur∣chased, in the ministry of the Word: yea, and bringeth us to a closing with the terms upon which it is offered, Joh. 6. 44. And came and preached peace. 3. As the sum of the Gospel is peace, there being nothing contained in it but a declaration that peace and reconciliation with God and His Church may be had, and upon what sweet and easie tea••ms it may be had, Rom. 5. 11. and earnest offers of that peace, made unto all who would imbrace it upon those tearms, 2 Cor. 5. 20. together with the duties of thankfulnesse, which God doth call for from those who accept the offer, Matth. 11. 29. and the fearfull judgements which do await on such who will not imbrace the offered friendship, Heb. 2. 3. So the publishing of this doctrine of peace, is the gladdest ty∣dings which ever sounded in the ears of lost sinners: for, the Apostle, speaking of Christs preaching of the Go∣spel, saith, He came and preached peace: the word ren∣dred preached, doth signifie (and accordingly is tran∣slated, Rom. 10. 15.) to bring glad tydings. 4. When Christ doth send His called Ministers with an offer of

peace and reconciliation unto a people, it is all one, as if He himself in His own person did come and make an offer of Him; And therefore the word of reconciliation in their mouth, should be received and accepted by those unto whom it is offered, with the same readinesse, con∣fidence and reverence, as they would receive it from Christ Himself, Gal. 4, 14. for, though Christ preached immediately, and in His own person, only to the Jews, Rom. 15. 8. yet the Apostle saith He preached also unto the Gentiles, because He sent His Apostles and Ministers to preach unto them; And came, and preached peace to you which were afar off. 5. They may be nigh to God as to their external and Church-state, living under the drop of means, and enjoying the priviledge of all di∣vine Ordinances, who are yet unreconciled to God, and holding up the enmity which is betwixt the Lord and them: for, Christ behoved to preach peace, even to those who were nigh, to wit, in the respects presently mentioned, which implyeth they were not yet at peace with God; And to them that were nigh. 6. For whom∣soever Christ hath purchased peace upon the crosse, to those he maketh an offer of peace and reconciliation in the preaching of the Gospel; And therefore He hath not died for all: for, the Apostle sheweth, that, as Christ purchased peace for both Jew and Gentile, ver. 16. so He came and preached peace to both; even to you which were afar off, and to them that were nigh.

Vers. 18. For through him we both have an accesse by one Spirit unto the Father.

THe Apostle, thirdly, proveth that the Gentiles were effectually called, by the preaching of the Gospel, to partake of purchased peace and reconcilia∣tion equally with the Jews; because they both had equal accesse and liberty to approach unto God in the practice of all commanded duties, as unto their own reconciled God and Father; for, the word rendered

accesse, hath an allusion to the courts of Princes, where petitioners are admitted unto accesse to their Prince, even in the very presence-chamber. Concerning which accesse, he sheweth, first, that it is through Christ, He having removed all those obstructions and impediments which might have marred it. And, secondly, that it is by the one Spirit of God, who doth create, preserve, quicken, and actuate those graces, in the exercise where∣of, they obtained accesse unto God. Doct. 1. One main fruit and evidence of reconciliation is accesse unto God, whereby reconciled souls have not only li∣berty to approach unto God in the enjoyment of all di∣vine Ordinances, (which accesse is the priviledge of all within the visible Church, whether they be reconciled or not, Psal. 147. 19.) but also freedom, and liberty of spirit to approach unto God in the exercise of all their saving graces, by which they do enjoy communion with God, and especially in the confident, bold and re∣verent exercising of their faith, both as to the change of their state in justification, Rom. 5. 2. and as to their sanctification, and all the duties thereof, Philip. 4. 13. which accesse to God, is chiefly attained in the duties of prayer and praise, as having God for their direct and immediate object. This is that accesse, which in some measure floweth from peace and reconciliation with God, and is an evidence of it: for, the Apostle proveth, that the Gospel was effectually preached in order to their peace and reconciliation, because they had accesse to God; We both have accesse to the Father. 2. There can be no accesse, or familiar approaching unto God by sinners, who are not in Jesus Christ, and come not to God through Him; seing God is a consuming fire unto such, Heb. 12. 29. Their sins having divided betwixt Him and them, Isa. 59. 2. and so closed up all accesse unto God, untill Jesus Christ do apply unto them the merit of His death, whereby He blotteth out their sin, Rom. 3. 25. and bringeth them unto a state of favour with God, and so maketh a patent door for ac∣cesse

unto Him, Rom. 5. 1, 2. and keepeth it alwayes pa∣tent by His continued intercession, Heb. 7. -25. which their renewed provocations would otherwise dayly, and hourly close and obstruct, 1 Joh. 2. 1. for, saith he, through Him, that is, Christ, we both have an accesse to the father. 3. Christ is the only Mediator betwixt God and man, by whom alone we have accesse and liberty to approach unto God in the exercise of our graces, whether in the duty of prayer, or any other way, and not by the mediation of Saints or Angels: for, saith he, through him we have an access, or manuduction to the father. 4. This accesse, and approaching unto God, is not lo∣call by passing from one place to another; especially seing there is no place, wherein accesse to God may not be had, Joh. 4. 21. 23. but it is spirituall, consisting in the motion of the heart towards God, in the exercise of saving and spirituall graces: for, so much is implied, while this accesse is ascribed unto the Spirit, as the effi∣cient thereof; We have an accesse by the spirit. 5. It is not sufficient, in order to our accesse unto God, that ob∣structions be removed, and a door made patent by Christs merit and intercession, through which we may enter; but, such is partly our impotency, Joh. 15. -5. and partly our aversnesse from making use of the offered opportunity, Luk. 14. 17, 18, &c. that except the Spirit of God do cause us enter, by creating spirituall graces in us, Ezek. 36. 26. by actuating, and exciting those graces, Cant. 4. 16. and especially by helping our infirmities in prayer, and stirring up a vehement flame of holy and ardent affections, which may serve, as wings, to ele∣vate our spirits to God, Rom. 8. 26. Except, I say, the Spirit of the Lord did thus, we could not otherwise have any accesse unto God: for, he saith, through him we have an accesse by one spirit. 6. As it is one, and the self same Spirit of God, who breatheth upon the graces of Gods people, Cant. 4. 16. and thereby giveth them accesse unto God; So it concerneth us much, as we would find accesse and liberty of approaching unto God,

to keep the unity of the spirit in the bond of peace; there being nothing, that marreth accesse to God, and fellowship with Him more, than imbittered spirits, and division of heart among the people of God, 2 Corinth. 13. 11. for, therefore doth the Apostle mention the one Spirit of God, to shew, that the Spirit doth unite those among themselves, upon whom this rich blessing of accesse is bestowed; We both have an accesse by one Spi∣rit. 7. As there are three distinct persons in the God∣head, the Father, Son, and Spirit; So the enjoying of the Father, is the highest happinesse, which can be at∣tained, and in which the soul doth rest content, when it is attained; the Son again is the way, by which we come to the Father; and the Spirit our guide, which causeth us enter this way, and go alongs in it: all which is clearly hinted at here; through Him, that is, Christ, we have an accesse by one Spirit to the Father.

Vers. 19. Now therefore ye are no more strangers and for∣reigners, but fellow-citizens with the Saints, and of the houshold of God.

HEre beginneth the fourth branch of the second part of this Chapter, where, by way of a conclusion drawn from what is said in the six former Verses, the Apostle setteth forth that excellent and blessed state, wherein the Ephesians now were: which, though in some respects, and in some things at least, by propor∣tion it may be applied to the state of the visible Church, to wit, in so far as the members thereof had all those priviledges here spoken of in their offer, upon the terms held forth in the Gospel, and were under the drop of those means which the Lord doth ordinarily blesse, and make effectuall for working a saving interest in, and right unto all those: yea, and had a present actuall right to the external part of those priviledges; even the visible Church being in some respects Gods City, Houshold and Temple, at least, the suburbs, utter-court, and

porch thereof, and having her own answerable privi∣ledges, which are in some measure proportionall to those of the invisible Church; yet, seing (as was shewed formerly upon the exposition of ver 13.) those excel∣lent things, here spoken of, are not fully, and to their outmost perfection verified in any, but in the invisible Church and the truly regenerate, the members thereof; Therefore I shal open up the mind of the Spirit of God, as aiming mainly at those, and give the meaning of those excellent things here mentioned, as they apper∣tain chiefly to such, in the mean time, leaving it unto the judicious Reader to gather from what is said, how, and in what respects they are applicable unto the visible Church. And so that we may enter the exposition of the words, The Apostle setteth forth their present happy condition, first, negatively, by shewing what they were not, neither strangers nor forreigners, whereby with al∣lusion to those, who are not free-men of an Incorpo∣ration or City, but either strangers (that is, such who have neither the freedom of the City, nor a place of ha∣bitation in it, but have their residence far from it,) or forreigners, (that is, such, who though they have their re∣sidence in the City, yet are not free-men, but sojourners for a season,) he sheweth that the second branch of their former misery, spoken of, ver. 12. which includeth all the rest (even their being aliens from the commonwealth of Israel, deprived of all union and communion, either with the invisible or visible Church) was now removed. Secondly, he setteth forth their present blessed condi∣tion positively, under three similitudes, whereof two are in this verse. In the first, he compareth the whole Church, and especially the invisible Church of true Believers unto a City, and sheweth that those believing Ephesians had a right unto all the priviledges, and immunities of that city, the chief whereof are freedom from Gods curse, Rev. 22. 3. and a right unto eternal life, Rev. 22. -5. And this they had equally with all the other citizens and free members of that

City; for, the chiefest Saints were but their fellow-citi∣zens. In the second similitude, he compareth the same Church unto an houshold, or family, and calleth it Gods houshold, affirming, that all of those believing Ephesians did belong to this houshold. So that he doth hereby expresse a greater degree of nearnesse to, and communion with, God and His Church, which they had attained unto, than was set forth by the former si∣militude; there being a straiter ty of familiarity and friendship between the members of one family among themselves, and with the master of the house, than is between the members of one city, whether among themselves, and with their Magistrates and Rulers. Doct. 1. So apt are even good men to be exalted above measure with the excellent things of God bestowed upon them, 2 Corinth. 12. 7. that it is not safe at any time to think upon those things, except our former misery and vilenesse be joyntly thought upon also, that so we may be keeped humble: for, the Apostle, while he is of pur∣pose to set forth their excellent priviledges, doth not ob∣scurely present their former misery unto their view also, by saying, ye are no more strangers and forreigners, which implieth they were once so. 2. As it is not an easie matter to convince sinners of their lost and miserable estate by nature; So it is no lesse difficulty, when they are once made truely sensible of sin and misery, to con∣vince them throughly of these riches which are in Gods mercy, and of that blessed estate which they are brought unto by Gods free grace in Christ: for there∣fore the Apostle findeth it necessary, not only to assert there was a gracious change wrought in them, ver. 13. but also in the following verses to shew forth all the causes of this most blessed change, from which he doth here by an undeniable consequence lay down this con∣clusion: Now therefore ye are no more strangers and for∣reigners. 3. That we may highly prize, and think aright of Gods mercy in Christ manifested to Believers, we would look upon it, both in the privative and positive

effects thereof, both in those evils of sin and misery, which He delivereth from, and those saving blessings, whether relating to grace here, or glory hereafter, which He doth confer and bestow: for, so doth the Apostle here set forth the rich effects of Gods grace towards those Ephesians, both negatively and positively; ye are no more strangers, but fellow-citizens. 4. Though Be∣lievers be strangers in the world, as to their outward condition; some having no certain place of abode, but driven from their own habitations, 1 Pet. 1. 1. and all of them being disposed to look upon earth as a strange countrie, and the contentments thereof as uncertain, pe∣rishing, and therefore not their own, Heb. 13. 14. Yet they are not strangers unto, but citizens of that city, not made with hands, even the blessed society of the Saints, in which they live, Philip. 3. 20. unto whose privi∣ledges they have a right, and shall at last be brought to the full possession of all its outmost blessings and immu∣nities in heaven, Joh. 14. 2. 3. for, it is in this respect he faith, ye are no more strangers, and forreigners. 5. The state and priviledges of Gods Church consisting of all true Believers, are such, as fitly may be represented by some great Incorporation or City, which is a society of people joyned together under one Magistracy, ruled by the same Laws, enjoying the same common priviledges and immunities, and strongly defended by walls and bulwarks: In like manner all Believers are united under Christ their supream Magistrate and Head, Eph. 1. -21. living under one common Law, the will of God re∣vealed in Scripture, which is also written in their hearts by that one Law-giver, Jer. 31. 33. enjoying one and the same common priviledges, (not only accesse to divine Ordinances, but) of Justification, (Rom. 8. 30.) Adop∣tion, (Eph. 1. 5.) Sanctification, (Eph. 5. 26.) peace of conscience, (Rom. 5. 1.) and a right to heaven, the inheritance of the Saints, Joh. 3. 16. and all of them having Gods special protection, Psal. 91. 1. yea, and salvation for walls and bulwarks, Isa. 26. 1. for, this

similitude, whereby the Church is compared to a city, is implyed, while it is said, Ye are fellow-citizens with the Saints. 6. Though those, who are federally holy, and externally Saints, (See upon Philip. 1. ver. 1. doct. 5.) are members of this City, as it speaketh a society of vi∣sible professors, Psal. 48. 8. yet only those, who are in∣herently holy, their natures being renewed, the seeds of saving grace implanted and growing up unto good works, only such, I say, are free members of this City, as it speaketh the society of the Church invisible, who enjoy immunity from Gods wrath and curse, with an actual right unto eternal life: for, that the Saints only are free members of this City, is implyed, while he saith, Fellow-citizens with the Saints. 7. Whatever differences are among Believers, as to their worldly condition, Eph. 6. 5, 9. their severall functions in the Church visible, 1 Cor. 12. 28. and their different degrees of gifts and graces, Rom. 12. 6. Yet, all of them do enjoy an equall right to all those saving blessings of the Covenant of Grace, the Charter of this Incorporation, (Isa. 56. 4.) which are of absolute necessity to the life of grace here, or of glory hereafter, Psal. 84. 11. and without which none can be a free Burgesse of this City: for, he maketh the believing Ephesians fellow-citizens with the Saints, even the chiefest of them, as having the same right with them unto all such immunities and priviledges. 8. As the whole society of the invisible Church chiefly is Gods own great houshold and family in a peculiar manner, and is therefore admitted to a most near and intimate communion with Him, such as a man hath with his own domesticks, Rev. 3. 20. yea, and is in a speciall way provided and cared for by Him, 1 Tim. 5. 8. So, whenever a man is reconciled to God by the bloud of Jesus Christ, he becometh a member of this holy and blessed family, and enjoyeth all the priviledges thereof, whereof this is one, in which it differeth from other fa∣milies, that in this houshold there are no mercenary ser∣vants, but all the domesticks are sons and heirs, Joh. 1.

12. Col. 3. 24. for, by the houshold of God he meaneth the catholick Church, affirming that those Ephesians upon their reconciliation with God became members of it; And of the houshold of God, saith he.

Vers. 20. And are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner∣stone.

IN the third similitude he compareth the Church unto an edifice or stately building, and sheweth that those Ephesians were a part of it. Which similitude doth hold forth a further degree of nearnesse to, and communion with God and His Church, than the former; in so far as the stones of an edifice are most strictly joyned to∣gether, both with the foundation and amongst them∣selves: and herein he doth, doubtlesse, allude to Solomons Temple, which did prefigure the Church of the truly Regenerate.

And, first, that he may with greater clearnesse set forth this their happy condition, he doth describe this spiri∣tual, stately, and, in several things, admirable edifice from four things. First, in this verse, from its foundation, or that which doth support the weight of the building, which he calleth the foundation of the Prophets and Apo∣stles; whereby is not meaned, that the Prophets and Apostles in their own persons are the foundation of the Church; for, they are built, as lively stones, with the rest of the Elect, upon the foundation, Philip. 3. 8, 9. And therefore we must hereby understand the foundation, which was laid by them as wise master-builders under God, 1 Cor. 3. 9. 10. to wit, the Doctrine of the Pro∣phets and Apostles, or rather Jesus Christ the sum and scope of their Doctrine, Rom. 10. 4. 1 Cor. 2. 2. as the Apostle expoundeth himself, 1 Cor. 3. 11. and is clear from Isa. 28. 16. to which place he doth here allude, and which is also more plainly set forth in the close of this same verse, where the Apostle proveth, that they

were built upon that foundation; because Christ is that corner-stone, spoken of, Isa. 28. 16. and Psal. 118. 22. So that the foundation and corner-stone must be both one in this place, seing he inferreth the one from the other, only with this difference, that Christ is not only the lowest corner-stone, which lyeth under the whole building, and is a part of the foundation, to which corner-stone He is compared, Isa. 28. 16. but He is al∣so the highest, to which He is compared, Psal. 118. 22. Yea, and such a corner-stone as reacheth all alongs the angle from the foundation to the top of the building, binding the two walls of the Church together, which are the two Nations of Jews and Gentiles: for, the word in the Originall signifieth the extream corner-stone, that is, both the highest and the lowest, and consequently compriseth all which ly between those two extreams: neither doth the word imply, that there are any other subordinate, or secundary foundations, or corner-stones, seing the word is better rendered ex∣tream corner than chief. Doct. 1. Those excellent privi∣ledges bestowed upon Believers, consisting in, and flow∣ing from union and communion with Christ and His Church, are of such a spirituall, sublime and divine nature; and we are so carnall, dull and slow of un∣derstanding, that there are no proper significant words, whereby to expresse them so as we may understand them: for, therefore is it, that the Spirit of God doth speak of them to us in our own language, and taketh similitudes from things earthly to set them forth, that so we may, at least, understand somewhat of them, as here he maketh use of a similitude taken from a stately building for that end; And are built upon the foundation. 2. So excellent and full are those priviledges, and so compleat is that happinesse, which is enjoyed by Be∣lievers, that not any one similitude, taken from earthly things, can fully, or in any measure satisfyingly set them forth: for, therefore is it, that the Spirit of God doth multiply similitudes to this purpose, that what is want∣ing

in one, may be supplied by another; as here, having set forth the happy state of Believers from the simili∣tude, first of a city, next of a family, ver. 19. he doth in this verse add a third similitude, taken from an edi∣fice; And are built upon the foundation, saith he. 3. So steadable is Jesus Christ unto Believers, and of such uni∣versal use, in order to their being built up in one temple unto God, that there is not any one piece of a building, by which His steadable usefulnesse can be sufficiently represented. He is not only the foundation-stone, who, being the first stone which was laid in the building, (Rev. 13. 8.) doth support this whole spirituall edifice, Matth. 16. 18. who was brought so low by His suffer∣ings, and dayly in the preaching of the Gospel, that the meanest Believer may be rolled upon Him, Matth. 11. 28. and upon whom the weights of all Believers great and small do hing, Isa. 22. 24. but He is also the corner-stone, who reacheth from the foundation to the top of this spirituall edifice, and joyneth Jew and Gentile, the two walls of the Church, together in one, (see ver. 15.) yea, and all particular Believers are united in Him, Joh. 17. -22, 23. who breaketh the violent blasts of all those storms, which would otherwise over∣throw the edifice, Isa. 25. 4. and use to beat most vio∣lently upon the corners of buildings, Job 1. 19. who also is the choice of the stones of the building, (as cor∣ner-stones use to be, Jer. 51. 26.) as being of more durable substance, even the great and mighty God, Isa. 9. 6. and is in His humane nature adorned and po∣lished with a variety and fulnesse of created graces above His fellows, Psal. 45. 7. as corner-stones are more curiously ingraven and wrought than the rest of the building, Psal. 144. 12. in whose stability and strength, the strength of the whole spirituall edifice (Matth. 16. 18.) and of every lively stone thereof doth consist, Joh. 10. 28. as the strength of an artificiall building consisteth in the goodnesse of the foundation and corners, Matth. 7. 24, 25. for, the Apostle, speak∣ing

of this spirituall edifice, giveth unto Christ the place both of foundation and corner, while he saith, Ye are built upon the foundation of the Prophets, Jesus Christ himself being the chief (or extream) corner-stone. 4. That any man be a part of this spirituall edifice, and do par∣take of all those glorious priviledges which flow from union and communion with God and His Church, and are enjoyed by all the lively stones of this building, he must be built upon Christ the foundation, taking band upon Him by the cement of lively faith: for, the Apostle, shewing that those Ephesians were a part of this spirituall building, saith they were built on Christ; And are built upon the foundation. 5. There is no closing with, & taking band upon Christ aright as a foundation∣stone, or rock for salvation, except He be conceived and accepted of, as He is revealed and offered in the Scrip∣tures of the Old and New Testament; for, He is called the foundation of the Prophets and Apostles, to wit, whom they set forth and placed as a foundation in the Church by their Doctrine and Writings. 6. Though God Himself be the principall author and builder of this spirituall edifice, Isa. 28. 16. 1 Corinth. 3. 6. Yet, He imployeth His called Ministers and Servants, as instru∣ments under Him, for carrying on this work, among whom He did make speciall use of the Prophets and Apostles for laying the foundation, in so far, as they first did reveal and preach Jesus Christ, and commit to writing such truths concerning Him, as are necessary for salvation, Joh. 20. 31. while other ordinary Ministers are imployed in the preaching of Jesus Christ, as He is revealed in Scripture, to build up the Elect upon the foundation, which was laid by them, 2 Tim. 2. 2. for, he calleth Christ the foundation of the Prophets and Apo∣stles, that is, whom they placed in the Church by their Doctrine and Writings, by which He maketh them to differ from ordinary Ministers; And are built upon the foundation of the Prophets and Apostles. 7. There is a sweet harmony and full agreement between the Do∣ctrine

and Writings of the Prophets and Apostles: as in all other things; so especially, in holding forth Jesus Christ for a foundation and rock of salvation unto Be∣lievers; the latter having taught and written nothing, but what was partly prefigured in types, and partly foretold in prophesies by the former, Acts 26. 22, 23. for, Paul affirmeth, that the same foundation, Christ, was laid by both, while he saith, Built upon the foundation of the Prophets and Apostles. 8. How little ground the Pa∣pists have from this, or any other Scripture, blasphe∣mously to teach, that the Pope is the foundation of the universal Church visible, in whose voice and sentence the faith of all Believers ought to be determined and built, appeareth not only from the meaning of the words asserted in the exposition, but also from this, that all the Apostles are spoken of, as having equal influence upon this foundation, so that Peter, whose successor the Pope doth plead himself to be, had no privilege in this above the rest; for, he saith, Ye are built upon the foun∣dation of the Prophets and Apostles. 9. Though men are easily moved to combine together in ill, Psal. 83. 3. as being naturally inclined to it, Gen. 6. 5. yet, such is the antipathy of every man by nature unto that which is truely good, Rom. 3. 12. and unto all other men in that which is good; that nothing lesse was required for uniting all the Elect among themselves, so, as to make them joyntly endeavour the bringing about of Gods glory in their own salvation, than that Jesus Christ should interpose as an arbiter with power, causing the parties at variance to be at peace and become a center, wherein all those scattered lines might meet, and a cor∣ner, wherein the severall walls and stones of the build∣ing are conjoyned: for, saith Paul, it was necessary, in order to this union, that Jesus Christ himself should be the extream corner-stone.

Vers. 21. In whom all the building fitly framed together' groweth unto an holy temple in the Lord.

THis stately edifice is described, secondly, from the artificiall and altogether divine structure, and joyn∣ing together, of all its parts, which is the beauty of any building. This orderly frame and curious structure of the Church, consisteth in these two. First, That the whole edifice, and all its parts are firmly joyned in him, that is, in Christ the foundation, to wit, by faith; their life being framed according to His prescript and example, Matth. 11. 29. and their faith imbracing Him, accord∣ing as He is held forth in the Word, without addition or diminution, Col. 2. 6. even as the whole frame of a materiall building is made conform to the foundation. Next, That all the parts of this edifice are strongly joyned together among themselves by the grace of love, Col. 3. 14. and orderly situate, every one acting towards the good of another in their severall stations, 1 Corinth. 12. 25. 26. in so far, as they are regenerate, and conse∣quently are parts of this building, 1 Corinth. 12. -5- even as all the parts of a materiall building have a commo∣dious correspondency one to another, and thereby are fitly framed together. This edifice is described, thirdly, from its perpetuall increase and growth, flowing also from Christ the foundation: which growth is to be un∣derstood, not only with respect to the whole body of the Church, which groweth by the addition of new con∣verts, Isa. 54. 3. but also, and mainly to every member in particular, which do increase and grow in gifts and graces, 2 Pet. 3. 18. And lastly, it is described from the end intended in rearing up this stately growing edifice, even to be an holy temple unto God, wherein He may manifest His presence, and be perpetually served and glo∣rified as it was in Solomons temple, Psal. 132. 13. Doct. 1. Jesus Christ doth differ from the foundation of all other buildings in this, that the whole building, and every

stone of it doth take immediate band upon the founda∣tion; all Believers being most intimately joyned to Him by faith, and not by the interveening mediation of others, as it is in materiall buildings: for, the Apostle sheweth, that all the building (no part thereof being excepted) is in Him, while he saith, In whom all the building. 2. As there is a strict conjunction, and a kind of proportion between Believers and Christ, as also among themselves, even such, as is branched forth in the exposition of this verse; so a great part of the strength and beauty of the Church, and of all its parts, consisteth in this conjunction and proportion; and no∣thing is more uncomely than for a Believer to be dis∣proportioned unto Christ, either in his faith, or practice, and to other Believers in his coldrife affection to them, or his not acting orderly in his station for their good: for, the Apostle describeth this spirituall edifice from its divine structure and curious joyning of all its parts, as that, wherein a great part of its beauty and strength doth consist; In whom all the building fitly framed together. 3. As this spirituall edifice doth differ from other build∣ings, that not only the whole edifice, but also all the parts of it (1 Pet. 2. 5.) are indued with life; a life, which is wholly spirituall, and floweth from their union with Christ the foundation; So this life of theirs, is, for the time but imperfect, their spiritual graces having not as yet attained that fulnesse and strength which is re∣quired: for, the Apostle, while he ascribeth a spiritual growth to all the building, doth imply both those, seing growth supponeth life, and want of just stature and perfection; In whom all the building groweth. 4. As growth in grace, is a priviledge which appertaineth to all the parts of this spirituall building who are yet on earth; so this growth of theirs, doth flow from their union and communion with Christ; and the more their union with Him be improved to the dayly extra∣cting of a renewed influence from Him, they cannot choose but thrive the better in this their spiritual growth:

for, the Apostle ascribeth growth to all this building, and growth from their being in Christ, and vertue com∣ing from Him; In whom all the building groweth, and in the Lord: which words, it seemeth, are added, to shew, that not only the first beginnings, but also the continued progresse and increase of grace do flow from the Lord Christ. 5. As growth of grace in every particular Be∣liever; So the increase of the Church in generall, by the addition of new converts, doth flow, not from created might, or power, Zech. 4. 6. but from the ver∣tue of Jesus Christ, who, having the nations given Him for an inheritance, (Psal. 2. 8.) will in despight of all opposition, inlarge the bounds of His dominion, un∣till He attain the full possession of all to whom He hath a right: for, this growth is to be understood also with respect to the whole body, by the addition of new mem∣bers; In which respect also the Apostle here saith, It groweth in the Lord. 6. As all Believers joyntly, and each Believer a part, (1 Cor. 6. 19.) are a temple for the Lord, wherein He doth manifest His speciall pre∣sence, and wherein He will be worshipped, by offering up spirituall sacrifices of prayer, praises and all the duties of new obedience, 1 Pet. 2. 9. So, that they may be a temple indeed for this holy God, they must be much in the study of holinesse, as in that which be∣cometh His house, Psal. 93. 5. for, the Apostle sheweth that this whole building groweth up to be a temple for God, and an holy temple; All the building groweth unto an holy temple. 7. The more that Believers do endea∣vour to grow in grace, without resting upon any mea∣sure, they may expect the more of Gods speciall pre∣sence to be manifested in them, as in His own temple: for, it is the growing of this building mainly, which maketh it fit to be a temple for God; All the building groweth unto an holy temple.

Vers. 22. In whom you also are builded together, for an ha∣bitation of God through the Spirit.

THe Apostle doth now, in the next and last place, ap∣ply what he hath said of this spirituall edifice, and of the Churches happy estate under that similitude unto those believing Ephesians in particular, by shewing, that even they were built up together with all other sin∣cere Believers upon Jesus Christ the foundation, and for this end, that they might be a place of habitation, where God might dwell, as manifesting His speciall presence in them, by the saving operations of His holy Spirit. Doct. 1. That our faith may be saving, and our com∣fort solid, it is necessary, not only that we know and believe those excellent priviledges which belong to the Church of God in generall: But we must also, ob∣serving the due order, make application of them unto our selves in particular: for, Paul teacheth so much, while, having set forth the happy estate of all Believers in generall, he maketh application thereof unto those Ephesians in particular; In whom also you are builded to∣gether, saith he. 2. That this particular application may be made in due order, it is necessary, that in the first place we make application of Christ unto our selves, laying hold upon Him by faith; that so being in Him, we may have right unto all those saving priviledges, which are purchased by Him: for, the Apostle sheweth this was the order, wherein those priviledges were ap∣plied unto the believing Ephesians; they were first united to Christ, and so had accesse unto all the rest which follow; In whom also you are builded together for an habitation of God. 3. That we may rightly apply Christ unto our selves, it is necessary that we lay hold upon Him in order to all those ends, for which He is of∣fered in the Gospel, even to those which imply an obli∣gation upon us of duty, both unto other Believers and unto God: for, those Ephesians were so united to

Christ by faith; that, as a consequence thereof, they were also united one to another, and to all Believers by love, and made an habitation for God; In whom you are builded together, for an habitation of God. 4. Je∣sus Christ doth differ from the foundations of other buildings in this, that every particular Believer is not only laid upon Him, and supported by Him, as it is in materiall buildings; but they are also indented in Him, and hid, as it were, in the clifts of that rock by saving faith; so that the foundation covereth the whole build∣ing, and serveth for a refuge from the storm, and a shad∣dow from the heat, Isa. 25. 4. for, he saith not, upon whom, but in whom you also are builded. 5. As all Be∣lievers, how far so ever removed by large distance, are yet most strictly tied and joyned together; So, by taking band with Christ the foundation, they are fastened one to another, even as the stones of a building: for, he saith, In whom you are builded together: union among them∣selves did follow upon their being in Him. 6. The more deeply engaged that any have been before conversion in Sathan's service and the slavery of their lusts, their after conversion, and being builded upon Christ for an habitation to God, is the rarer priviledge, the more to be admired and highly esteemed of; for, he saith not simply, in whom you are builded, but in whom you also: which highteneth the purpose, as a thing wonderfull, and hardly credible, the apostle having an eye doubtlesse to their former slavery unto Satan and their own lusts, spoken of, ver. 2, 3. 7. So inseparable is that union, and connexion among the Persons of the blessed Trinity, that the presence and indwelling of one is sufficient to prove the indwelling of all: for, they are an habitation to God the Father and Son, because the Spirit did dwell in them and sanctifie them; An habitation of God through the Spirit. 8. Though all the external actions of the God-head do belong to all the Persons of the blessed Trinity; Yet some of those actions are usually ascribed unto one, more than the rest, according as they carry

some proportion and likenesse to the personall proper∣ties of each person: for, the sanctification of Believers (in regard of which effect God is said to dwell in Be∣lievers, seing He thereby doth manifest His speciall pre∣sence in them) is here ascribed unto the Spirit, while those Ephesians are said to be an habitation unto God through the Spirit.

CHAP. III.

IN the first part of this Chapter (which beginneth ver. 2.) the Apostle setteth forth the dignity of his Apostolick Office towards the Gentiles, with his calling to it, and qualifications for it. And, first, he propoundeth the matter briefly, that this office was committed to him, vers. 2. Next, he doth more largely illustrate it. First, by shewing his qualification and furniture for this Office, to wit, his knowledge and insight in the mysterie of the Go∣spel, which He was to preach: for proof whereof, he appealeth to what he had written in the two former Chapters, ver. 3, 4. and having called the Gospel a My∣sterie, he sheweth the reason why he did so, to wit, be∣cause it was not so known of old, as now under the Go∣spel, ver. 5. and giveth a brief sum of this mysterie, as to that part of it which was most controverted, to wit, the calling of the Gentiles to the free enjoyment of Go∣spel-priviledges, ver. 6. Next, by shewing his call from God, and authority to dispense this furniture: where he taketh occasion to extol and magnifie his Office, and the grace of God, which called him to it, from eight distinct considerations. First, from the gifts wherewith he was furnished to discharge it. Secondly, from the powerfull assistance of Gods Spirit, which wrought in him and by him in the discharging of it, ver. 7. Thirdly, from his own unworthinesse, who was intrusted with it.

Fourthly, from the excellency of the subject matter, which he was to set forth, even the unsearchable riches of Christ, ver. 8. Fifthly, from the great benefit, which by his conscientious discharging thereof was to accresce unto men, even their more clear understanding of that mysterie, ver. 9. Sixthly, from the same benefit, which did thereby redound to the glorified Angels, ver. 10. Seventhly, from the eternity of Gods purpose to intrust him in that office, for bringing about the forementi∣oned ends, ver. 11. And lastly, from three excellent priviledges, boldnesse, accesse, confidence whereof Believers did partake by the means of his Ministery; as being thereby brought to Christ, in whom they enjoyed all those, ver. 12. From all which grounds he dehorteth them from fainting, notwithstanding of his present sad sufferings in discharging so honourable an employment, ver. 13.

In the second part of the Chapter, he doth indi∣rectly incite them to persevere, and make progresse in the experimentall knowledge of, and in communion with Christ, by giving a sum of his fervent prayers un∣to God for them to that purpose. The occasion of which prayer, is, ver. 1. his gesture in prayer, and to whom he did pray, to wit, God, described from his re∣lation to Christ and the Church, are, ver. 14. 15. The particulars prayed for, are, 1. Their strengthening in the inward man by the Spirit, ver. 16. 2. Christs inhabiting their heart by faith, ver. 17-. 3. Their ex∣perimentall knowledge and comprehension of Christs boundlesse love, flowing from their firm adhering to the love of God in Christ by faith, ver. -17, 18, 19- 4. Their full replenishing with the perfection of all graces in glory, ver. -19. The conclusion of his prayer containeth a description of God, taken from His al∣mighty power to do above our petitions and concepti∣ons, ver. 20. and a thanksgiving unto God so described, and upon that ground, ver. 21.

Vers. 1. FOr this cause, I Paul, the prisoner of Jesus Christ for you Gentiles.

THis verse belongeth to the purpose contained in the second part of the Chapter, which, being be∣gun here, is interrupted untill ver. 14. The rea∣son whereof shall be shown, ver. 2. In the mean time he doth here declare the occasion of his following prayer to God on their behalf to have been, even that, which he hath but presently spoken concerning them, to wit, their being already builded upon Christ by faith, toge∣ther with all true Believers; for, the words, for this cause, relate to the close of the preceeding Chapter. And withall, that his praying to God so fervently for them may have the more weight, in order to their up-stirring to endeavour after that which he prayeth for, he de∣scribeth himself, who is to pray for them, from his pre∣sent captivity and bonds, under which he was at Rome for the truth of Christ, and for the behoof and edifica∣tion of the Gentiles: (of whom these Ephesians were a part) for, Paul being intrusted, in a peculiar manner, to be the Apostle and Doctor of the Gentiles, 1 Tim. 2. 7. it followeth, that all his sufferings, in discharge of that trust, were for their sake. Besides, that the nearest cause of his sufferings from the Jews, his chief adversa∣ries, was his carrying of the Gospel unto the Gentiles, Act. 22, 21, 22. Doct. 1. The pains of Ministers with, and for the Lords people, are so far from being at an end, when people are brought to Christ and built up∣on Him by faith, that even their being brought this length, doth lay a new tye upon their Ministers, both to deal with God on their behalf, and to labour with themselves so much the more earnestly, that, not only they do not losse those things which are already wrought, 2 Joh. ver. 8. but also they may make progresse answer∣able vnto their fair beginnings; lest otherwise they mar their own comfort, Psal. 51. 12. make the name of God

to be evil spoken of, 2 Sam. 12. 14. and thereby draw down sore corrections upon themselves, 2 Sam. 12. 10. for, the Apostle his praying so fervently upon their be∣half, and thereby stirring them up to endeavour after that themselves, which he did pray for, was occasioned by their being built upon Christ for an habitation unto God; for this cause, saith he, I Paul—do bow my knees, as it followeth, ver. 14. which closeth up the sentence begun here. 2. Such powerfull influence hath God upon hearts, that He can make those, who for the time are cruel persecuters of truth, prove afterwards famous Martyrs, and sufferers for it: for, Paul was once a bloudy persecuter, Gal. 1. -13. but is now a famous sufferer; I Paul, the prisoner, saith he, or, as it is in the Original, that prisoner, implying he was no ordinary, but a noted sufferer; his sufferings being in a manner singular, 2 Cor. 11. 23, &c. 3. Sufferings for Christ and truth are so far from being cause of just reproach to those who suffer, from others, or from being matter of shame and blushing to themselves, That they are rather a glory unto them, yea, and sometimes will be gloried in by them, as that, wherein their chiefest honour standeth: for, Paul, after the example of Kings and Nobles, who design themselves by their most honourable stiles, doth, in place of all, take this one, of a prisoner for Truth, unto himself; I Paul, the prisoner of Jesus Christ. 4. So far ought people be from stumbling at truth, because of the oppressed and suffering lot of those who preach it, that even their sufferings for truth should make their pains the more acceptable, and adde a weight unto the Word of truth in their mouth: for, Paul describeth himself from his present suffering lot, that both his per∣son and pains might have the more weight and efficacy with them; I Paul, the prisoner of Jesus Christ. 5. The Lord doth sometimes give so far way to the rage of per∣secuters, as that the choisest instruments for carrying on His work may be, for a season, restrained in their li∣berty, and so laid aside as uselesse, even in a time

when there is greatest need of their pains and diligence: for, Paul, an eminent instrument, (1 Corinth. 15. 10.) was at such a time cast in prison; I Paul, the prisoner of Jesus Christ. 6. No afflictions or sufferings do loose a Pastor from his duty towards the Lords people, over whom he is set: But when he is restrained in his liberty from Preaching to them, he ought even then endeavour their edification by writting to them, and praying for them: for, Paul, being a prisoner, doth yet write to those Ephesians, and pray for them; I Paul, the prisoner—do bow my knees. 7. A prisoner for Christ and truth, hath this advantage beyond all other prisoners in ordi∣nary wars, he is a prisoner, not so much to those who persecute him, as to Jesus Christ, his own Lord and Generall: and that not only, because he suffereth in His quarrell, but also he remaineth still in His custody, Gen. 39. 21. and at His disposall, who over-ruleth the rage of enemies so as that they cannot do the meanest prisoner of His any further hurt than seemeth good unto Him, Dan. 3. 17. for, in both those respects, Paul doth call himself Christs prisoner; he was imprisoned for His sake, and at, and during His overruling will and pleasure; I Paul, the prisoner of Jesus Christ. 8. The Lord doth so out-wit His enemies, as their very re∣straining and imprisoning His servants, doth, contrary to their intention, tend to the furtherance of the Gospel; all their sufferings of that sort being real confirmations of the truth preached by them, Phil. 1. -17. and speak∣ing examples for others to imitate, Iam. 5. 10. for, Paul sheweth, that his sufferings were for the Gentiles, though not for their redemption, 1 Cor. 1. -13- yet for their good and edification in the mentioned respects; I Paul, the prisoner-for you Gentiles. 9. This may exceedingly sweeten the sharpest sufferings of Gods servants, when they consider, they suffer nothing but what is mea∣sured out unto them by their Lord Christ; that their sufferings are not for evil doing, but for Him and His truth who suffered for them, 2 Cor. 5. 14, 15. and that

not only their own salvation, but the salvation also of others, is some one way or other advanced by their sufferings: for, Pauls sufferings are sweetned from this, that he was the prisoner of Jesus Christ, and for the Gentiles.

Vers. 2. If ye have heard of the dispensation of the grace of God, which is given me to you-ward.

HEre beginneth the first part of the Chapter, wherein the Apostle, by way of digression, setteth forth the dignity of his Apostolick Office towards the Gentiles; that thereby he may, not only guard them from stum∣bling at his sufferings, as is clear from ver. 13. but also give a reason of what he presently said, ver. 1. that he was a prisoner for them, to wit, because he had his Office from God towards them: for, lest they had doubted of the truth of that assertion, he presently breaketh off the former sentence in the very entry, without putting a close to it, untill ver. 14. as judging it more safe to keep them a little in suspense, and ignorant of that which he began to speak of, than to leave them with a doubt about the truth of any thing which he had already spoken; seing ignorance of things, not yet revealed, is not so ha∣zardous as misbelief of those truths which was revealed and known.

And therefore, in the first branch of the first part of the Chapter, contained in this verse, the Apostle doth briefly declare, that the Apostolick Office of dispensing and ministerial distributing the doctrine of free grace and salvation contained in the Gospel, here (called the grace of God, as, Tit. 2. 11.) was committed unto him with relation chiefly to the Gentiles, and particularly, to those Ephesians. See upon Col. 1. ver. 25. doct. 3. And as to the truth of this assertion, he appealeth to their own knowledge and conscience, if they had not heard it, and were not sufficiently instructed in it: for, the conditionall particle if, implyeth not any doubt of the

thing, but rather his great confidence, that they nei ther could nor would contradict it, seing it was a thing publickly known from the history of his conversion, Gal. 1. 22, 23. and doubtlesse also from his own preach∣ing while he was among them, Act. 19. 10. Doct. 1. Where a Minister is called, and sent by God unto a People, not only his Sermons, but also his actions and carriage, yea, his very sufferings in the discharge of his Calling, are blessed of God to be powerfull preachings for the good and edification ofthose among them, whom God intendeth good for: for, Paul proveth he was a prisoner for the Gentiles, or that his imprisonment and sufferings did contribute for their good and edification, because he was called of God to dispense the Gospel unto them; If ye have heard of the dispensation—which is given me to you-ward. 2. The ministerial Office is not a lordly dominion, but a stewardship, whereby the Lord himself, who is great Master of that family, (ver. 15.) which is His House and Church, 1 Tim. 3. 15. doth intrust some to break and divide the bread of life unto the rest: which therefore they must do with that mea∣sure of faithfulnesse (1 Cor. 4. 2.) and wisdom (Mat. 24. 45.) as they may be answerable unto Him who hath intrusted them; for, he calleth the ministerial Office intrusted to him, the dispensation, which signifieth the ordering of things belonging to the family so as may be most for its behoof: and being applyed unto God, with relation to His Church, it signifieth a most absolute power to dispose of those things as He pleaseth, (so is it taken, Col. 1. 25.) but being applyed unto His Mini∣sters, as it is here, it signifieth only a subordinate mi∣sterial power, for which the person intrusted must be countable, such as is the office of a steward in great families. See 1 Cor. 4. 1, 2. If ye have heard of the dis∣pensation of the grace, &c. 3. The great thing which Ministers are to dispense and distribute unto the Lords family, is the doctrine of Salvation through free grace. They are indeed to dispense threatnings also, and to in∣culcate

the terror of Gods wrath, Mat. 3. 12. Only their great design in all should be, that people may be thereby fitted to imbrace the offer of grace and salvation in the Gospel: for, the Apostle calleth that which he was to dispense, the grace of God, to wit the doctrine of grace; The dispensation of the grace of God. 4. The Lords People ought carefully to lay up and remember what they hear of the Lords Word from, or of His dealing with, His Servants; that so they may make use of it af∣terwards, when God calleth them to it: and more espe∣cially they would not forget what may convincingly clear unto their consciences a Ministers calling, and his being sent from God unto them; whereby his doctrine, life, and sufferings may have the greater weight with them: for, Paul supposeth they did perfectly remember what they heard of his calling to the Gentiles, and therefore doth appeal to their testimony, while he saith, If ye have heard of the dispensation, &c. 5. As there is no lesse concredited unto called Ministers by God to hold forth unto the Lords People, than the doctrine of Salvation through free grace, the greatest of all trusts; So whatever is committed or given by God unto them, is not for themselves alone, but for the good of those also unto whom they are sent; and therefore God doth usu∣ally deal the better with Ministers for the Peoples sake: for, the relative, which, doth relate to the antecedent, grace, and Paul saith, This grace, or, the doctrine of the Gospel, is given me to you-ward.

Vers. 3. How that by revelation he made known unto me the mysterie (as I wrote afore in few words, 4 Whereby when ye read ye may understand my knowledge in the mysterie of Christ.)

THe Apostle, being (in the second branch of the first part of the Chapter to ver. 13.) more largely to il∣lustrate what he did but briefly assert, ver. 2. to wit, that the Apostolick office of dispensing the Gospel to the

Gentiles was committed unto him, doth, first, shew, to ver. 7. that he was sufficiently furnished by God with knowledge and insight in the Doctrine of the Gospel concredited to him. And in those two verses he de∣clareth, not only the nature of this Doctrine, that it is a mysterie, or sacred secret; but also, that it was made known unto him by God, together with the manner how he came to the knowledge of it, to wit, by extra∣ordinary revelation from God, and not by ordinary means, as is more clearly expressed, Gal. 1. 12. and for proof of his knowledge and insight in this mysterie, he referreth them to what he hath written succinctly of it in the two former Chapters, in which he hath, by a most divine and ravishing strain, set forth the grounds, causes and means of salvation, and made application of all both to Jew and Gentile, which is the very com∣prehensive sum of this mysterie, ver. 3. from which two preceeding Chapters, being diligently perpended, and read by them, he doubteth not, but they should find he had not arrogantly, and without ground ascribed to himself a great measure of knowledge and insight in that mysterie, which he calleth the mysterie of Christ; because Christ is the chief subject of the Gospel, 1 Cor. 2. 2. and the very mysterie of that mysterie, 1 Tim. 3. 16. This is contained, ver. 4.

From ver. 3. Learn, 1. Whoever are called by God to undergo any office in His house, they are in somemea∣sure, greater or lesser, competently furnished and fitted by Him for that imployment: And therfore giftlesse Mini∣sters were never sent by God; for, Paul, having shown that the Apostolick Office was committed unto him by God, ver. 2. he now declareth how God had furnished him for it; How that by revelation He made known unto me the mysterie. 2. That the Gospel is a mysterie, and in what respects it is so, see chap. 1. ver. 9. doct. 1. He made known unto me the mysterie. 3. The Lord doth usu∣ally manifest Himself, more or lesse, unto His Servants, according to the nature, weight and difficulty of those

imployments unto which He doth call them: for, He maketh Himself manifest to Paul by extraordinary re∣velation, because he was to serve Him in an extraordi∣dary embassage, as an Apostle; How that by revelation He made known unto me. 4. As Christ's Ministers may sometimes in sobriety speak to the commendation of their own knowledge, and of their other ministerial abilities, to wit, when they are necessitated to assert and avow their calling from God; So it is most safe to speak no further to that purpose, than they have formerly given some proof of, in discharge of their calling, to which they may appeal, as an undeniable confirmation of what they affirm; lest otherwise their bare assertion be taken for vain vaunting and arrogant boasting: for, Paul, being called to speak of his own knowledge and abilities, as an evidence of his calling from God, re∣ferreth them to that proof, which he had given thereof in his former writings, while he saith, As I wrote afore in few words. 5. The Doctrine of salvation revealed unto, and Preached by the Apostles, is contained in their writings, and therefore there is no necessity of un∣written traditions: for, the Apostle, proving that this mysterie was revealed to him, he doth not refer them to what he had preached unto them for the space of two years, Acts 19. 10. but to his writings, which had been no adequate proof, except he had written the sum of all which was revealed unto him, at least, of so much as was necessary for them to know; As I wrote afore in few words. 6. The Spirit of God speaking in Scripture, hath comprised large and comprehensive purpose, even the whole plot of mans salvation, and the sum of mans duty, in a small bulk and few words; as knowing that reading much would be but wearisomenesse to the flesh, Eccles. 12. -12. and intending that the gift of interpre∣tation and exponing Scripture, should have place in the Church, 1 Corinth. 12. 8. for, Paul, the pen-man of the Spirit of God, giveth a comprehensive sum of the whole Gospel in the two first Chapters, with relation

to which, he saith here, I wrote afore in few words.

From ver. 4. Learn, 1. The brevity of Scripture, and comprehensive largenesse of the purpose contained in it, do not occasion any such obscurity in Scripture, but by diligent reading the mind of God therein may be found out and understood: for, notwithstanding, Paul hath shown he had comprehended that whole mysterie in few words; yet, saith he, Whereby when you read, ye may understand. 2. The Word of God therefore ought to be frequently read, and diligently perused by all the Lords people; this being one mean, and second to none (except publick preaching, Rom. 10. 14, 15.) which the Lord doth blesse, as for other ends, So for attaining to know and understand the purpose and subject-mat∣ter contained in the Word: for, Paul supponeth it was their duty to read what he had written, and sheweth by reading they should understand his knowledge in the mysterie. 3. Even private Christians, through diligent reading of Scripture, may attain to such a measure of knowledge and understanding, as may enable them to judge of the abilities, gifts and doctrine of Ministers: for, Paul, speaking even to private Christians amongst those Ephesians, saith, Wherby, when ye read, ye may un∣derstand my knowledge in the mysterie of Christ. 4. Though private Christians are not to sist themselves as publick judges of the doctrine of Ministers, 1 Cor. 14. 32. nei∣ther should they delight much in venting their private judgement, especially their carping censures, Iam. 1. -19- yet they are not as stupid blocks, without triall and examination, to receive what-ever the Minister saith; but ought to passe a private judgment of discre∣tion upon what they hear, whether it be truth or error, right or wrong, in so far, at least, as may regulate their own practice in choosing, or refusing what they hear, 1 Thess. 5. 21. for, Paul alloweth unto those Ephe∣sians to passe such a judgement upon his own doctrine and abilities; Ye may understand my knowledge in the my∣sterie of Christ.

Vers. 5. Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy Apo∣stles and Prophets by the Spirit.

THe Apostle giveth a reason, why he called the Go∣spel (the knowledge whereof was revealed unto him) a mysterie, and thereby doth also prove, that there was a necessity of extraordinary revelation for bring∣ing him to the knowledge of it, to wit, because this Doctrine of salvation through free grace by Christ, and more especially the calling of the Gentiles to par∣take of this salvation in all respects equally with the Jews (which is chiefly intended by the mysterie here spoken of, as is clear from, ver. 6.) was not so fully, and clearly made known in the former ages of the world, unto any of the sons of men, whether without, or within the Church, as it was now under the Gospel re∣vealed immediately by the Spirit of God unto the holy Apostles (who these were, see upon Col. 1. ver. 1. doct. 2.) and the Prophets of the New Testament, (spoken of, Act. 15. 32. 21. 8, 9, 10. Eph. 4. 11.) who being ex∣traordinarily assisted by the Spirit of God, did not only open up the prophetical Scriptures of the Old Testa∣ment, confirming and proving the Doctrine of the Gos∣pel from these; but also did foretell things to come. Doct. 1. The children of men are naturally ignorant of Gospel-truths, and know no further of them, than God is pleased to reveal and make known unto them: for, the Apostle sheweth, that the sons of men were passive, as to the measure of light which was attained unto of those truths; Which in other ages was not made known unto the sons of men, as it is now revealed. 2. The Lord in bestowing grace and the saving knowledge of Himself, doth act as a most free agent, not constrained by any necessity, so, that He dispenseth grace to whom He will, Rom. 9. 18. to some more sparingly, and to others more liberally, whether we compare times with times, or

persons with persons in one and the same time, Rom. 12. -3. for, He hath revealed the saving knowledg of this mysterie now under the Gospel in a greater measure than he did formerly; Which in other ages was not made known, as is now revealed, saith he. 3. Neither the Doctrine of salvation through free grace by Christ, nor Gods pur∣pose to call the Gentiles to partake of this salvation equally with the Jews, was altogether unknown to the ancient Church before Christ came; there being seve∣rall manifestations of the former in the Covenant of Grace, as it was first revealed unto Adam, Gen. 3. 15. and after renewed with Abraham, Gen. 17. 7. David, 2 Sam. 23. 5. and commented upon by the Prophets, Isa. 53. 3, &c. and many full prophesies also of the latter, which the Apostles themselves did make use of to con∣firm the calling of the Gentiles, as Act. 13. 47. cited from Isa. 49. 6. and Act. 15. 15. cited from Amos 9. 11: for, the Apostle doth not simply deny that the former ages had any knowledge of this mysterie at all, but comparatively; It was not in other ages made known, as it is now revealed. But, fourthly, neither the Doctrine of salvation, nor yet the calling of the Gentiles were so fully, or clearly revealed under the Old Testament, as they are now under the New; both of them being but sparingly spoken to then, Mat. 13. 17. and what was spo∣ken, for the most part, wrapped up in a vail of types and shadowes, so that they could not stedfastly look to the end of that which is abolished, 2 Cor. 3. 13. The latter, to wit, the calling of the Gentiles, being only then fore-told, and prophesied of; and therefore could not be so distinctly, solidly and satisfyingly known, as now when it is accomplished: Besides that the time when, and the manner how it was to be accomplished, and particularly, that the Gentiles should have accesse unto the Church without an entrance by the door of cir∣cumcision. Those (I say) were either not at all, or but very sparingly revealed, so that even the Apostles them∣selves, after Christs ascension, did doubt and hesitate

much about the truth of this mysterie, untill it was more fully revealed, Act. 10. 10, &c. for, saith Paul, Which in other ages was not made known, as it is now re∣vealed. 5. As Christs servants may be sometimes ne∣cessitated to speak unto the commendation of their own receipts from God; So Christian sobriety will teach them to be so far from disparaging, or undervaluing the receipts of others, to render themselves thereby the more esteemed of, That they will endeavour to have others, who are equally deserving, to partake with them in that deserved esteem, which they challenge unto them∣selves: for, Paul, having begun to speak (ver. 3.) of that knowledge of this mysterie, which was revealed unto himself, doth here affirm the same of all the Apostles and Prophets; As it is now revealed unto the Apostles and Prophets. 6. Though God might easily communicate the knowledge of Himself unto all, whom he intendeth to save in a way extraordinary, immediately and with∣out the help of second means, Act. 2. ver. 3, 4. yet, He hath rather chosen to communicate His mind so, unto some few only, who have, some of them, at least, at His appointment (2 Pet. 1. -21.) set down in sacred Writ what they themselves did immediately receive from God, 1 Job. 1. 1. by which means the knowledge of God may, in an ordinary way, be conveyed unto others, Job. 20. 31. The Lord hereby preventing Satans de∣signe, who would otherwise have obtruded upon people his own delusions, in place of immediate re∣velations from God, 2 Chron. 18. 21. and trying the obedience of His people, if they will subject themselves unto His will and word in the mouth of His Servants, Matth. 10. 40. as also gently sparing their infirmity and weaknesse, who could not, one among a thousand, carry aright those extraordinary manifestations of God unto their spirits, 2 Cor. 12. 7. for, saith Paul, this my∣sterie was revealed by the Spirit, to wit, immediately, not unto all, but to His holy Apostles and Prophets. 7. As all the Lords Ministers ought to be inherently holy, not

only because of the precept enjoyning so much in a spe∣ciall manner unto Ministers, Tit. 1. 8. but also for the more successefull discharging of their office; seing the secret of the Lord is with them who fear Him, Psal. 25. 14. and the lips of the righteous feed many, Prov. 10. 21. and as all the extraordinary Office-bearers (for what is revealed, Judas alone excepted) and Pen-men of holy Scripture, were really sanctified and holy; So inherent holinesse, without a peculiar illumination of the Spirit of God, superadded for that end, is not sufficient for gi∣ving clear light and insight in Gospel-mysteries: for, He giveth the Apostles and Prophets the epithet of boly, to shew they themselves were so, and all Ministers ought to be so; and yet this mysterie behoved to be revealed unto them by the Spirit, even to the holy Apostles and Prophets.

Vers. 6. That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ, by the Gospel.

THe Apostle doth here give a brief sum of that my∣stery, which was revealed unto him, as to that part of it, at least, which was most controverted, to wit, that the Pagan Gentiles were now called to enjoy, and real Believers among them actually did enjoy most excellent priviledges. As, first, of being joynt-heirs of the heavenly inheritance with the Believers of the Jewish Nation, Gal. 3. 29. and with Christ Himself, Rom. 8. 17. Secondly, of being incorporated with the Church of God in one mysticall body, whereof Christ is the Head. See, upon Eph. 1. -22, 23. And, thirdly, of partaking with the believing Jews of the Covenant∣promise made by God to Abraham and his seed, Gen. 17. 7. so that they were now within the bond of the Co∣venant of Grace. He declareth also, that all those pri∣viledges were purchased for them, and freely bestowed upon them by Christ, and by vertue of their being in

Him by faith, in whom they had equal interest with the believing Jews themselves; and that they were brought to this happy estate by the alone-preaching of the Gospel, and by faith in it, without the ceremoniall Law and Circumcision. All which were mysteries to the ancient Church. See upon ver. 5. Doct. 4. Hence, Learn, 1. There is a necessary concatenation among those three, to wit, a right to heaven, union with Christ's mysticall body, and saving interest in the Covenant of Grace. The enjoying of any one whereof, implyeth the other two: and if one of those be wanting, the rest are wanting also: for, the Apostle speaketh of them, as mutually depending one upon another; That the Gentiles should be fellow-heirs, &c. 2. As every renewed childe of God is an heir of the heavenly inheritance; So the multitude of heirs doth not lessen the inheritance, nor make the priviledge of being an heir of heaven the lesse glorious; yea, it addeth unto the glory of it: for, he placeth a great part of their priviledge in this, not simply, that they were heirs, but fellow-heirs. 3. It is a great and glorious priviledge to be a part of that my∣sticall body, whereof Christ is Head; and that because of the strict union, which such have with Christ (See, ver. 17.) and with all Believers in Christ, Eph. 2. -15. and because of that influence of life and spirit, which, being in Christ without measure, Joh. 3. -34. is com∣municated unto them, every one in his own measure; Eph. 4. 16. as also because of their interest in all the common priviledges of that body, Rom. 8. 30. and in the gifts and graces of every member thereof, 1 Cor. 3. 22. for, Paul speaketh of this, as an excellent priviledge bestowed on the Gentiles under the new Testament, even that they should be of the same body. 4. It is a priviledge no lesse great and glorious, to have saving interest in the Covenant of Grace and the promises thereof; for, thereby we have accesse to both the former priviledges; and all the saving blessings of that Covenant, comprised in the many large precious, and comprehensive pro∣mises

thereof, do become ours: for, the Apostle speaketh of this, as of another excellent priviledge bestowed upon the Gentiles, even, that they should be partakers of His promise. 5. As Jesus Christ hath purchased all those glorious priviledges and saving blessings, to which the people of God can lay any claim, or interest; So there is no actuall enjoyment of any part of His pur∣chase, except by those who are savingly in Christ, and united to Him by faith: for, this expression, in Christ, speaketh both that those things were purchased by Him, and were enjoyed by their being in Him; partakers of His promise in Christ. 6. The Gospel (especially when it is preached by a sent Minister, Rom. 10. 15.) is a powerfull mean, through Gods blessing, for gaining ground upon most desperate sinners, and for prevailing with them to close by faith with Christ, as He is offered; by vertue whereof their state is changed, and they made holy, happy and blessed: for, the Gentiles, whose de∣sperate case in time past was set forth, Chap. 2. 12. are now made fellow-heirs of one body, partakers of His pro∣mise in Christ, or being united to Him, and this all by the Gospel.

Vers. 7. Whereof I was made a Minister, according to the gift of the grace of God, given unto me, by the effectual working of His power.

THe Apostle, having in the preceeding verses declared how he had attained a large measure of knowledge and insight in the mysterie of the Gospel, doth now (in further enlargement of what he did but briefly assert, ver. 2.) shew, that he was called by God to undergo the Apostolick Office of dispensing that mysterie, and doth joyntly extol and magnifie his Office, from eight distinct considerations, to ver. 13.

And in this verse, having asserted his calling from God to be a Minister of the Gospel unto the Gentiles, he doth magnifie this his Office, as also make it appear,

that he was called to it, first, from the gifts both ordi∣nary and extraordinary, which he was furnished with in the discharging of it. And, secondly, from the power∣full assistance of Gods Spirit, enabling him to exercise those gifts, notwithstanding of many difficulties, and giving admirable successe to his Ministery both far and near, Rom. 15. 19, 20. All which, to wit, his calling, gifts, and divine assistance, he doth ascribe to Gods grace and free favour. Doct. 1. The very Apostolick Office it self, was no lordly dominion, or place of honour and ease; but a laborious ministery and service, wherein the person intrusted, was to bestir himself to the utmost of his activity and diligence, for the honour of Christ and good of His Church: for, the word rendred Minister, which Paul here taketh unto himself, doth signifie a painfull, vehement labour, as those who make hast in travell, raising the dust by their celerity and speed; Whereof I was made a Minister, saith he. 2. It is not sufficient warrant for any to meddle with the ministe∣rial Office, that he hath competent gifts fitting him for it, except he have also ministerial power and authority conveyed unto him, either immediately by God, as it was in the calling of the Apostles, Gal. 1. 1. or, mediate∣ly, according to that order which God hath established in His Church, as is in the calling of ordinary Ministers, Act. 14. 23. for, Paul distinguisheth these two, his being sufficiently furnished with the knowledge of the Gospel, whereof he spoke from ver. 3. and his authority and power to preach the Gospel unto others, of which he speaketh here, while he saith, whereof I was made a Mi∣nister. 3. Though ability and gifts be not that which maketh a man a called Minister, as said is; yet when men, being otherwise orderly called, are competently fur∣nished with gifts and enduements, and are accompanied with the influence of Gods blessing upon the exercise of their parts, it is a speaking evidence and confirmation of their calling from God, not only unto themselves, but al∣so unto others who would otherwise possibly doubt of it:

for, Paul doth not only magnifie his office, but also make it evident that he was called to it from these two, while he saith, I am made a Minister according to the gift bestowed on me, and by, or, as it is in the Original, according to the effectual working of His power. 4. As it is required to make a man a Minister, that he be endued with com∣petent abilities and gifts for that imployment; So it is no lesse requisit that God do concur with him; other∣wise he cannot exercise his gift, and make use of it for the good of others, 2 Cor. 3. 5. or, though he exercise it, yet all his utmost endeavours will be fruitlesse and with∣out successe among the people, 1 Cor. 3. 6. for, Paul sheweth besides the gift which he received of grace. God did also concur with him; According to the gift of the grace of God, by the effectuall working of His power. 5. Though the Lord give competency of gifts unto all whom He calleth, yet He giveth not unto all one and the same gift, or in the same measure; but to some a greater, to others a lesser, as He hath more or lesse to do with them: for, as Paul was singularly imployed; so he had a singular gift, and therefore he saith, the gift of the grace given to me, thereby implying there was some∣what singular in his gift. 6. So great and many are those difficulties which Ministers have often to wrestle with, what from without, and what from within, before they can attain to freedom and boldnesse in exercising their ministerial gift, Gal. 4. 13, 14. So difficult is it also to gain ground upon hearts by the ministry of the Word, 2 Cor. 10. -4, 5. that no lesse is required, either for the one or the other, than the power of God, His working power, and working effectually with a kind of pith and energie: for, Paul's necessity called for no lesse, even the effectual working of His power. 7. As it is no small grace and favour from God for any to be imploy∣in the ministerial Calling, and competently furnished with gifts and parts for that imployment, and to have their labours blessed with successe in gaining many souls to God; So a gracious Minister will be ready

at all occasions to acknowledge grace in all these, ascri∣bing all to Gods favour, and His powerfull working in him, and by him, and not to his own dignity, diligence, or parts: for, so doth Paul here; Whereof I was made a Minister, according to the gift of the grace of God.

Vers. 8. Unto me, who am lesse than the least of all Saints, is this grace given, that I should preach among the Gen∣tiles the unsearchable riches of Christ.

THe Apostle doth extoll and magnifie his Office, thirdly, from the consideration of his own unwor∣thinesse, which was so great, by reason, especially, of his enmity to Christ and the Christian Church, while he was unconverted, 1 Tim. 1. 13. that to his own ap∣prehension, and for what he knew of himself and others, he was more unworthy, and lesse to be esteemed of, than the meanest of Gods children and Saints: and yet the Apostolick office (called here grace, because it did flow from Gods favour and grace) was bestowed upon him. And, fourthly, from the excellency of the subject matter, which he was engaged, by vertue of his Office, to preach and set forth unto the Gentiles, even the unsearchable riches of Christ, under which is compre∣hended the whole Doctrine of the Gospel, wherein are contained such things relating to Christ in His Per∣son, Natures and Offices, and to the benefits of Justi∣fication, Adoption, Sanctification, of grace here, and of glory hereafter, purchased by Him, and bestowed upon the Elect; and such things also relating to His ma∣nifold wisdom manifested in His various dispensation to His Church in severall ages, as are not only hid to na∣turall men, but also above the reach of all created un∣derstanding (even though renewed by grace) to com∣prehend them fully in this life, untill we see as we are seen, 1 Cor. 13. 12. All which things are here called riches, not only because of that unsearchable abundance, and worth, which are in the things themselves, but also be∣cause

they make the Elect (to whom they are offered, and upon whom they are bestowed) truly rich, Rev. 3. 18- and possessors of all things, even though they have nothing, 2 Cor. 6. -10. Doct. 1. Though whensoever a sinner doth turn to, God, all his sins are freely pardoned, and in that respect forgotten, and past over by God as if they had never been, Ezek. 18. 21, 22. yet the par∣doned sinner himself should not forget, but so far keep them in memory, as he may be thereby keeped humble, and little in his own eyes, so long as he liveth: for, Paul did so much remember his bypast, and pardoned blas∣phemies, as that he accounteth himself lesse than the least of all Saints. 2. Growth in grace, and increase in hu∣mility, and in low esteem of a mans self, do usually go together, so, that most eminent Christians, consi∣dering what they have been before conversion, (1 Cor. 15. 9.) and what they yet are, because of the remnan〈…〉〈…〉 of sin dwelling in them, (Rom. 7. 18.) should and will judge themselves the least of all Saints, according to that deep insight and sense which they have of their own sins, being compared with the remote view, which they take of the sins of others, Rom. 14. 10. for, so doth Paul judge of himself from those grounds; unto me, who a〈…〉〈…〉 lesse than the least of all Saints. 3. Sense of sin, and of self-unworthinesse, ought so to abase and humble the childe of God, as not to make him question, far lesse deny, that God hath any saving work in him; this lat∣ter not being true humility, but sinfull ingratitude, which frequently hath its rise from an unmortified root of crushed pride, though it pretend to great humility: for, Paul abaseth himself, and yet insinuateth that he is a Saint, while he saith, I am lesse than the least of all Saints. 4. As all Saints are not of one standing and size, but some greater, some lesser and some lesse than the least, except themselves; So it is no small honour and dignity to be among the least of Saints, and to have a work of saving grace, though but in the meanest degree; seing even the meanest of Saints have a choise room in Gods

heart, Psal. 40. 17. for, while he saith, I am the least of all Saints, he declareth he thought it an honour to have any room among them. 5. Deep sense of sin, and of self-unworthinesse in a childe of God, do well con∣sist with a confident pleading for, and avowing of an interest in, yea, with admiration at, and extolling of the riches of Gods mercy and free grace towards such an unworthy wretch, as he is: for, both these were in Paul; unto me, who am lesse than the least of all Saints, is this grace given. 6. The Lord in deepest wisdom doth of∣ten bestow the rarest gifts and graces upon such, as by reason of their former wickednesse, are most conscious to themselves of their own unworthinesse: yea, and sometimes will employ them in most eminent pieces of His service, as knowing such have somewhat to keep them humble, and make them ascribe the glory of what they do unto God, 1 Cor. 15. 9, 10. whereas others would readily take the glory unto themselves, being puffed up with their gifts and successe, and so should fall in the condemnation of the devil, 1 Tim. 3. 6. for, God's dealing with Paul, in giving him such excellent gifts, and the Apostolick office from grace, proveth so much; unto me, who am lesse than the least of all Saints, is this grace given. 7. The more unworthy that any is, upon whom the Lord bestoweth grace, and sheweth mercy, the glory of His grace is so much the more set forth, and shineth the more brightly: whileas where sin hath abounded, grace doth much more abound, Rom. 5. -20. for, Paul commendeth the dignity of his calling, and the worth of that grace, by which he was called to that office, from his own basenesse and unwor∣thinesse; unto me, who am lesse than the least of all Saints, is this grace given. 8. It concerneth a Minister much, as to be deeply affected with the sense of his own unwor∣thinesse; so, seriously and frequently to ponder the weight and dignity of that trust, which is put upon him, and what are the riches of the glory of his inheritance in the Saints, the dispensing whereof, is committed unto

him; that so with greater fear and reverence, care and diligence he may take heed to his Ministery, which he hath received in the Lord, to fulfill it, Col. 4. 17. for, Paul considereth also the worth of that message, which he was intrusted with, while he saith, that I should preach the unsearchable riches of Christ. 9. Though others of the Apostles besides Paul, were intrusted to carry the Gospel unto the Gentiles; yet considering, that he was so fully instructed in the knowledge of this mysterie of the rejection of the Jews, and calling of the Gentiles, ver. 3. and Rom. 11. and had a perpetuall conflict with the Jews, through the whole course of his life in the defence of this truth, as is clear from the Acts of the Apostles: as also that he hath committed more unto sa∣cred Writing to this purpose for the use and benefit chiefly of the Gentiles, than any of the other Apostles, Therefore is it that Paul doth seem to have been intrusted in a peculiar manner with the charge of preaching the Gospel unto, and being the Apostle of, the Gentiles, which appeareth, as from other places, Act. 26. 17, 18. 1 Tim. 2. 7. so from this, unto me, is this grace given, that I should preach among the Gentiles. 10. Offices, and com∣petencie of gifts for discharging any office, are given of God to those who have them, and especially to Mini∣sters, not to keep them without use-making, Matth. 25. 27. or, to make use of them only for gaining applause, or advantage to themselves, 2 Cor. 4, 5. but that they may employ them for the glory of God, and the good of others: for, this grace was given to Paul, that he might preach among the Gentiles. 11. As Jesus Christ, with all that rich store and copious abundance of created graces and divine perfections which are in Himself, and of satisfactory fulnesse which is in those many good things purchased by Him, should be the main subject of a Mi∣nisters preaching, whatever he preacheth besides of le∣gall threatnings or duties, being made to relate some one way or other unto Him; So Jesus Christ and the riches of the Gospel, are so large a field and subject, that the

most gracious and able Ministers will find daily purpose, and fresh matter furnished of new, whereof to preach concerning it; yea, and never will be able to go through it: for, Paul made Christ and the Gospel the main sub∣ject of his preaching, and did find them unsearchable; that I should preach the unsearchable riches of Christ. 12. Though those hid treasures of wisdom and know∣ledge in Christ, and the riches of the glory of His inhe∣ritance in the Saints, and of all those other good things purchased by Him, and offered in the Gospel, go beyond the reach of all created understanding to know them fully; yet it is the duty both of Pastors and people to search into them; there being as much knowledge of those unsearchable riches attainable, even here, as may encourage all to search, Hos. 6. 4. and nothing being more sweet upon earth, than to be swallowed up, and overwhelmed in this deep and bottomlesse gulf of the unsearchable riches of Christ, when penury of thoughts, and want of enlarged hearts to comprehend that incom∣prehensible subject, necessitate the soul sometimes to suc∣cumb under the weight, to stand still, wonder and ex∣claim, O the depth of the riches, &c! Rom. 11. 33. for, though those riches are unsearchable; yet Paul did search in them, for he preached them, and consequently, they to whom he preached, were obliged to search into them also; That I should preach the unsearchable riches of Christ.

Vers. 9. And to make all men see, what is the fellowship of the mysterie, which from the beginning of the world, hath been hid in God, who created all things by Jesus Christ.

HE doth here, first, more fully expresse what he pre∣sently spoke of his preaching among the Gentiles, as also extoll and magnifie his office, fifthly, from the great good and benefit, which was by his conscien∣tious discharge thereof to accresce unto men, even the

making evident unto all men, without any such distin∣ction of nations or persons, as was keeped under the Ministery of the Old Testament, (Gal. 3. 28.) what that mysterie of the union and association of Jews and Gen∣tiles in one body was, whereby they have joynt inte∣rest in the Covenant of Grace, in Christ the Cautioner, and in all those spirituall blessings purchased by Him. Next, he giveth a reason why he called this communi∣on and fellowship a mysterie, and secret; because it was a thing hid, untill the times of the Apostles, in Gods decree, and not revealed, at least, so fully and clearly, as then it was, (See, ver. 5. doct. 4) and having made mention of God, he describeth Him from His work of creating all things by Jesus Christ, the eternal word of the Father, Joh. 1. 1. and this most appositly to the present purpose, to wit, the calling of the Gentiles; as intending hereby to shew, that none hath reason to wonder, why God should save the Gentiles as well as the Jews by Christ; seing He hath equal interest in them, as having created them both, and that 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 con∣siderable 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 dis∣charge 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 evi∣dent 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 mini∣steriall calling, To make all men see, what is the fellow∣ship, &c. The word signifieth both to make a thing evident, that it may be seen, and to give an in∣ward 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 be∣tween 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 excep∣tion, as God by His providence shall open a door unto His Servants to go unto them: for, so is Paul's commis∣sion here to be understood, even, to make all men see. 4. That sinners, lost by nature, may attain to fellow∣ship 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 Gen∣tiles, 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 my∣sterie, 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 be∣ginning of the world hath been hid in God. So that even the Prophets did not fully understand it, nor the Apo∣stles 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 abun∣dantly 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 understand∣ing 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 pur∣pose 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 Mini∣sterie in governing the kingdomes and principalities of this world, Dan. 4. 13, 14. and, 10. 12, 13. and be∣cause of the force and power they have in executing the will of God, Psal. 103. 20. and are said to be in hea∣venly places, not as if they were never upon earth, Gen. 32. 1. but the place of their ordinary residence is in hea∣ven, 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 wis∣dom 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 pro∣fane 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, wis∣dom and of other divine attributes, which God in∣tendeth in the salvation of sinners, is such a rent, as He will have payed, not only by men, but also by the glo∣rified 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 ac∣knowledge 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 com∣mend 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 com∣mendeth his Office from this, that by occasion thereof unto the principalities and powers, was made known the mani∣fold wisdom of God. 4. Though Angels be most know∣ing creatures, as enjoying the immediate sight and pre∣sence 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 know∣ledge 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 igno∣rant 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 sin∣ners to glory, be one and the same, and wholly unchange∣able, 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 sub∣stance, 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 gene∣rally 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 know∣ledge 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 wis∣dom 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 Gen∣tiles 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 rea∣sons 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 to∣wards 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 contra∣dictions 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 ac∣cording 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 what∣ever 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 dispen∣sation 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 in dispensing grace and salvation now, in a way diverse from what He did formerly, any should suspect, that therefore God had altered His purpose, he sheweth here all this had come to passe according to His eternal purpose. 4. As it is but small comfort unto a Minister, that he is intrusted to carry unto others an excellent message and glad tydings of the plot and draught of mans salvation surely grounded upon Gods purpose, and infallibly exe∣cuted by Christ in all its steps; except he make appli∣cation, and take a share of those glad tydings unto him∣self; So the way for either Pastor or People to apply the Gospel, and all those rich treasures of spiritual bles∣sings contained in it unto themselves, is, by taking hold upon Christ, and pleading a well-grounded interest in Him as theirs: for, if Christ be ours, all things are ours, Rom, 8. 32. Hence is it that Paul, having magnified his Ministery and Message, doth make application of those precious things which he was intrusted with, unto him∣self, by pleading an interest in Christ, as his, while he calleth Him Jesus Christ our Lord.

Vers. 12. In whom we have boldnesse and accesse with confi∣dence by the faith of Him.

HE doth magnifie his Office, eighthly, from three ex∣cellent priviledges, whereof Believers among them (some in a greater, some in a lesser measure, some at one time, some at another) did partake by the means of his Ministery; as being thereby brought to Christ, in whom they enjoyed all these 1. Boldnesse, or liberty to speak all their mind freely (as the original word doth bear) whereby, as it is distinguished from the other two, is meaned that holy freedom and boldnesse, which is in reconciled souls to speak their whole heart to God, both in the duty of prayer and thanksgiving, and is opposed to misbelief, terror of conscience, or to whatsoever doth straiten the heart, or stop the mouth in discharging these duties. 2. Accesse, to wit, unto God, (See chap. 2. 18.) which is larger than the former, as comprehending free∣dom and liberty of spirit in reconciled souls to exercise all their saving graces, in the exercise whereof commu∣nion with God doth consist. 3. Confidence, or a well∣grounded perswasion, that both our persons and perfor∣mances are accepted of God. All which priviledges he sheweth were enjoyed by them by vertue of their being in Christ, of whom he spoke, ver. 11. and by the ex∣ercise of faith relying upon Him. Doct. 1. Whatsoever worldly disadvantage may follow upon the preaching of the Gospel unto a People, Matth. 10. 34, 35. yet, those excellent and spiritual priviledges which are con∣veyed thereby unto them who receive the Gospel, may and ought sufficiently commend the Ministery of it unto all: for, Paul doth here commend his Office from these spiritual fruits which were enjoyed by it, as their being in Christ, in whom they had boldnesse, and accesse with con∣fidence. 2. And more particularly, liberty and freedom to speak our heart to God in all our concernments; and accesse to God, or fellowship with Him in the exercise

of all our graces (all obstructions arising either from the apprehension of Gods terror, and our own guiltinesse; or from our inability, backwardnesse of spirit to good; or, from those impediments which the devil, the world, or our own hearts do create and cast in our way, being removed) Those, I say, together with confidence, and a well-grounded perswasion that both our persons and duties are accepted of by God, may and will abundant∣ly serve to commend the Ministery of the Gospel unto those who have found it accompanied with such effects to their own hearts, whatever other troubles they may be under for their receiving of it: for, the Apostle com∣mendeth his Ministery from their enjoying of those pri∣viledges in particular by the means thereof; In whom we have boldnesse, &c. 3. The more a Christian doth find his heart enlarged, and his tongue loosed to speak unto God in the duties of prayer and praise, he will find the more of accesse unto, and of fellowship with, God in the exercise of all His saving graces; and the more a man be restrained of liberty in those duties, he will readily find himself the more restrained from the exercise of faith, hope, patience, humility, meeknesse, or any other of His saving graces: for, the Apostle conjoyneth boldnesse, or liberty in prayer and praises, with accesse, or freedom of spirit to approach unto God in the exercise of saving graces; In whom we have boldness and access. 4. A well-grounded perswasion of our acceptation with God, both as to our persons and actions, doth serve exceedingly to furnish the heart with boldnesse in prayer, and with fa∣miliar accesse unto, and fellowship with God; in so far as a great many of those obstructions, which 〈◊〉〈◊〉 bold∣nesse and accesse, do arise from diffidence, misbelieving doubts, or ignorance whether God accepteth of us or not, Rom. 10. 14. for, the Apostle speaketh of confidence, or of this well-grounded perswasion, as having some in∣fluence upon the other two, while he saith, boldnesse, and accesse with confidence. 5. Those excellent priviledges of boldnesse, accesse and confidence, are not only purchased

and conveyed unto sinners by Christ; (as was explained in the point of accesse, chap. 2. ver. 18. doct. 2.) but al∣so they are enjoyed by none but such as are in Christ, and united to Him by a lively and saving faith: and all who are not so in Christ, are estranged from spirituall liberty and boldnesse in prayer, though they be never so much flowing in eloquence and discourse: They are estranged also from accesse unto God, being banished from His favour and presence, Psal. 58. 3. and have no well-grounded confidence, that God doth accept either of their persons or actions, seing He is well-pleased only in Him, Matth. 3. 17. for, he saith, In whom, meaning Christ, we have boldnesse and accesse with confidence: They were first in Him, 6. Faith in Jesus Christ (whereby we receive (Joh. 1. 12.) and rest upon Him for salva∣tion, Isa. 50. 10.) is one thing, and confidence or per∣swasion of our acceptation with God is another; the former being the cause, root and fountain of the latter: For, Paul sheweth, that confidence floweth from faith, while he saith, with confidence by the faith of Him, or faith in Him. See Gal. 2. 20. 7. As faith in Jesus Christ is that grace which uniteth us to Him; So it not only goeth before our boldnesse, accesse and confidence, but also maketh way for, and is the cause of those: and therefore, the more that faith is keeped in exercise, there will be the more of liberty and boldnesse; the more of accesse to God and nearnesse, and the more of a well-grounded perswasion of our acceptation by God, and confidence: for, he ascribeth their being in Christ, their accesse, boldnesse and confidence unto faith, while he saith, by the faith of Him.

Vers. 13. Wherefore I desire that ye faint not at my tri∣bulations for you, which is your glory.

THe Apostle, having now sufficiently magnified his Office, doth here, in the third branch of this first part of the Chapter, hold forth his main scope in all he hath

spoken from ver. 2. in an exhortation to courage, or a disswasive from fainting and discouragement in their Christian course, notwithstanding of his present sad suf∣ferings, who had preached the Gospel among them. Which disswasive, as it is most humbly and affectionatly propounded; (for the word rendred desire, signifieth humbly to beg and intreat, Act. 3. 2. and 12. 20.) So it is most vehemently urged from three reasons, 1. Because of the worth and dignity of his Apostolick Office, spoken of in the preceeding verses, and related unto here, as one reason of the present disswasive, in the illative particle wherefore. 2. All his tribulations were in a special man∣ner for them, to wit, not only for their confirmation, and example; but mainly because they were occasioned by his publick asserting the priviledges of the Gentiles by faith in Christ without circumcision, Act. 22. 21, 22. And thirdly, they were not only profitable unto them in the former respects; but also glorious and honourable, in so far, as God did herein shew how much He esteemed of them, by sending His Apostles not only to preach un∣to them, but also to confirm the Gospel by their suffer∣ings: and that hereby the glorious priviledges of the Gentiles, as to their interest in Christ, and all the blessings of the Covenant of Grace, were asserted and confirmed in despite of the desperate rage and fury of the Jews, Philip. 2. 17. Doct. 1. It is an ordinary evil, incident even to those who have once made swift progresse in their Christian course, to faint and relent in it, so as to give way unto lukewarmnesse and coldrifenesse, in stead of their former zeal and fervency, Rev. 2. 4. to security and lazinesse, in stead of former watchfulnesse and dili∣gence, Gal. 5. 7. to drouping discouragement and back∣wardnesse, in stead of former courage and chearfulnesse, Heb. 12. 12. for, this is the evil of fainting, which Paul did look upon as incident to those Ephesians, and there∣fore disswadeth from it; Wherefore I desire that ye faint not. 2. As tribulation for the Gospel, whether immi∣nent or already lying on, doth usually make those faint,

and turn remisse in their Christian course, who have not timeously fore-casten trouble before it came, Mark 4. 17. So when trouble and persecution befalleth the Ministers of Christ, especially those who are primely instrumentall in the work of the Gospel, then are the Lords people most apt to faint and be discouraged; be∣cause that therein they do frequently with great anxiety and diffidence fore-cast irrepairable detriment to the work of God, as if God could not find out other hands to carry on His work, when such and such are laid aside: for, Paul fore-saw that his tribulation (who, having been such an eminent instrument in the work of the Gospel, did now every day expect death at Rome) would occa∣sion their fainting, and therefore he doth guard against it; I desire, that ye faint not at my tribulation. 3. Afflicti∣on and tribulation for the Gospel, is a triall not only to those who are under it, but to others also, who look on, and ate in no lesse hazard to be thereby brangled in their confidence, blunted in their zeal, and rendered remisse in their former forewardness, than the person himself who suffereth: for, Paul is more afraid of their fainting because of his trouble, than of his own; and therefore doth carefully guard against it; I desire that ye faint not at my tribulation. 4. It is not sufficient for a faithfull Minister, that he labour earnestly to rouze up people from their naturall deadnesse, and once engage them in the way of Christianity, Eph. 5. 14. but he must also en∣deavour to keep them moving, when they are so engaged, forecasting wisely, and labouring to remove carefully what offences and stumbling-blocks Satan and corrupt flesh may cast in their way to retard them in it, or make them turn aside from it: Thus Paul wisely foreseeth and carefully laboureth to remove that ground of stumbling and fainting, which they were apt to take from his suf∣ferings; faint not at my tribulations. 5. A faithfull Mi∣nister, suffering for truth, will not be so sollicitous for his own concernments relating to his outward estate, as for the Church and people of God, lest they be turned

aside, or made to faint by reason of his sufferings: for, Paul doth not so much desire, that they would furnish him with things necessary in the prison, or use means for his delivery from it, as that they faint not at his tribu∣lations. 6. It is not sufficient that Ministers exoner them∣selves simply in holding forth to people their dutie, un∣lesse they be vehemently serious in pressing upon them the practice of it: and this especially in hard declining times, wherein the dead and lukewarm affections of people use not to be easily wrought upon: for, Paul doth affectionately desire, or humbly beg of them (as the word signifieth) that they would not faint. 7. This may sufficiently guard the Lord's people from discourage∣ment, stumbling, and heartlesse fainting, notwithstanding the sad suffering lot, which is sometimes measured out unto the Lords faithfull servants for the truths cause, when they consider the excellent worth of truth, and how those, who suffer for it, have not cast themselves without necessity upon their sufferings, but were neces∣sitated to meet with them in the way of their calling: for, from what Paul hath said formerly, from ver. 2. of his calling to preach the Gospel among the Gentiles, and the worth of that message which he did carry, and was the occasion of his sufferings, he inferreth this disswa∣sive, Wherefore, I desire that ye faint not at my tribulations. 8. This may in reason prevent the fainting and stum∣bling of the Lords people at the contempt, reproach, and other hardships, under which they who preach the Go∣spel, do for the most part labour, if they would seriously consider, that all those sufferings are occasioned in a great part by them, in so far, as if it were not for respect to the souls of people, Ministers might do much to shift the crosse, as well as others: for, Paul laboureth to prevent their fainting and stumbling at his sufferings from that consideration; faint not at my tribulations, which are for you, saith he, implying, if he had not preached the Go∣spel unto the Gentiles, he might have been free from trouble. 9. So honourable is it to suffer for Christ and

truth; that not only the persons themselves, who suffer, are thereby honoured, Act. 5. 41. But also all such as have interest in them: and especially the sufferings of a faithfull Minister, are glorious and honourable unto his flock, as testifying Gods high esteem of them, in send∣ing His servants to suffer for their good: which ought in reason to prevent their fainting at his sufferings; yea, and make them glory in them, and take encouragement from them: for, Paul sheweth, his tribulation was their glory, and therefore desireth them not to faint.

Vers. 14. For this cause I bow my knees unto the Father of our Lord Jesus Christ, 15. Of whom the whole familie in heaven and earth is named.

THe Apostle doth now follow forth the second part of the Chapter, which was begun, ver. 1. and interrupted by a digression untill this verse, for such reason, as was given, ver. 2. And in this part of the Chapter (while he giveth a sum of his fervent prayers to God for them, that they might persevere and grow in the faith and experi∣mentall knowledge of the Doctrine of Salvation deli∣vered by them) he doth not only give an evident testi∣mony of his sincere affection and endeavour after their salvation; but also laboureth hereby to beget the like ardency of affection in them, and so doth (indirectly at least, though most pithily) by the example of his prayers, excite them to persevere and make progresse in the experimentall knowledge of, and communion with Jesus Christ.

In this prayer there is, first, a preface in those verses wherein he doth, 1. repeat the occasion of his prayer, which was mentioned, ver. 1-. and doth relate, as I there shew, unto the close of chap. 2. even because they were al∣ready builded by faith upon Christ. 2. He denominateth his prayer from the outward gesture he used therein, bowing of the knee, thereby expressing the humble, reverent frame of his heart in prayer. And, 3. he sheweth unto whom he

did pray, to wit, God the Father, described, first, from His relation to Jesus Christ, as chap. 1. ver. 17- This is the sum of verse 14. Secondly, from his relation to His Church, as being the Father by Adoption of the whole Church of the truly regenerate, whether triumphant in heaven, or militant upon earth, whether Jew or Gentile, which is here called a family, and said to have its name from God, as being His Familie, Children, Domesticks of His houshold, and that both in name and thing, the one whereof, is not to be separated from the other, seing God bestoweth not empty names and titles upon any. Now, God is thus described with relation to the purpose in hand; for, hereby the Apostle breaketh down the ar∣rogance of the Jews, who would have had the whole Church denominated from, and contained within the Jewish Nation, excluding the Gentiles, whom there∣fore Paul doth upon all occasions make equal sharers of an interest in God through Christ with the Jews; and thereby sheweth his warrand to pray for perseverance and growth in grace from God, even to them.

From Vers. 14. Learn, 1. It is the duty of Christs Ministers, as to teach and admonish the People of God committed to their charge, 2 Tim. 4. 2. So also to pray to God for them: And that not only in publick with them, as being the mouth of the People unto God, Joel 2. 17. but also in private to the Lord for them, seing their own pains cannot profit without the Lord's bles∣sing, 1 Cor. 3. 6. which Ministers ought fervently to seek from God by prayer, else they have not ground to expect it, Ezek. 36. 37. for, Paul, as he taught these Ephesians; so he prayed for them, and that not only in publick, but also in private, as he here sheweth; For this cause I bow my knees. 2. It is of no small advan∣tage unto the Lords People to have such a Minister as is able to pray, and accordingly doth pray pertinently, spiritually, and fervently with them and for them, By whom, as by their mouth, they may have their severall cases made known unto God more distinctly than can

be expressed by many of themselves, Joel 2. 17. and they themselves are edified and instructed how to pray with the like affection and fervency, 1 Cor. 14. 19. By whose affectionate prayers unto God for them, a blessing is drawn down from heaven to make the Word preached effectual in them, Iam. 5. -16. and they themselves inci∣ted and rouzed up to seek after those good things prayed for unto them: hereby also they are comforted and en∣couraged, as knowing their Minister is speaking to God for them, when he is absent from them, and cannot speak unto them, Philip. 1. 4. and when they through some one distemper or other cannot deal with God for them∣selves, at least in any measure satisfactory to themselves, Iam. 5. 14, 15. for, as Paul's exhortation and doctrine was advantagious unto these Ephesians; So also were his fervent prayers in order to their being kept from fainting, and to their up-stirring to endeavour after those good things, which he sought from God unto them, and therefore doth he mention his praying for them in this place; For this cause I bow my knees. 3. From the Apostle's scope in making known unto them, what, and how he prayed for them, See a further note, chap. 1. ver. 17. doct. 1. I bow my knees. 4. Our prayers unto God for others, especially the prayers of a Mini∣ster for his Flock, should take their rise, not only from their wants, afflictions and sinfull infirmities, Iam. 5. 14, 15. but also from the grace and good things of God already received by them, that they may persevere and grow in them, and be preserved from abusing them, seing the graces of the best are but imperfect, 1 Cor. 13. 9. subject to decay, Rev. 3. 2—and may be abused, 2 Cor. 12. 7. for, the Apostle taketh occasion to pray for these Ephesians from the good already received by them, even their being builded already upon Christ, menti∣oned, chap. 2. ver. 22. unto which the words, for this cause, do relate. 5. Though we be not tied by a divine precept or Scripture-example unto any one gesture in prayer, seing the Saints have used several gestures, ac∣cording

to the present frame of their heart thereby ex∣pressed, 1 King. 8. 22. 2 Sam. 12. 16. Luke 18. 13. 2 Sam. 7. 18. and though God be a Spirit who will be worshipped in spirit and in truth, Joh. 4. 24. and careth not for the outward man alone, Matth. 15. 7, 8. yet, seing God craveth service both from the soul and body, as having created and redeemed both, 1 Cor. 6. 20. and seing an outward reverend gesture of the body in prayer, doth not only expresse and natively flow from a reve∣rend frame of spirit within, from which the body is acted in other things, but also serveth to stir up the affe∣ctions in prayer, as being a man's remembrancer what his heart ought to do, if he would not play the grosse hypocrite with God, therefore it is a thing needfull and convenient (if we be not otherwise restrained, Nehem. 2. 4.) to use some reverend gesture of the body while we are about the duty of prayer: for, Paul did kneel in prayer; I bow my knees, saith he. 6. We ought, espe∣cially in prayer, to draw near to God with deep reve∣rence unto, and high esteem of, the majesty of God, being joyned with low and mean thoughts of our selves, be∣cause of our basenesse and unworthinesse, seing God honoureth them who honour Him, 1 Sam. 2. 30. and giveth grace unto the humble, Iam. 4. -6. for, Paul did evidence such a frame of heart by bowing his knees when he prayed. 7. Deep reverence of heart towards the sa∣cred majesty of God in prayer, may well consist with faith and confident approaching unto God, as a recon∣ciled father. Both of them ought to be joyned together in prayer: yea, and both, when they are sincere and not counterfeit, do mutually strengthen and intend one an∣other, so that the more we put our trust in Him, the more will our hearts fear and adore Him, Psal. 130. 4. for, the Apostle exercised not only reverence in his prayer, as is already shown, but also confidence, while he taketh up God as the Father of our Lord Jesus Christ, and of the whole family of Believers through Him. 8. See further (concerning this title given to God with

relation to Christ) upon chap. 1. ver. 3. in the exposi∣tion, and doct. 2. and ver. 17. doct. 3, 5, 6. unto the Father of our Lord Jesus Christ.

From Vers. 15. Learn, 1. As there is but one Church universal, comprehending all the Elect in all times and places, whether in heaven or earth; So all within the Church are of one kinred and linage, descending of one common father: for, he designeth the Church to be one whole family in heaven and earth: the word signifieth such a family as is the linage of one man. 2. As this one Church is Gods family and houshold; (See chap. 2. ver. 19. doct. 8.) So all the members of His Church and family are comprehended either in heaven or earth. Scripture knoweth nothing of a purgatory, or third place different from these: for, the Apostle shew∣eth this whole family is in heaven and earth, and named of God. 3. Those near relations, under which God doth stand towards His Church, are founded upon Jesus Christ: and all the benefits flowing from such relati∣ons, are conveyed unto the Church through Him with∣out whom God is a consuming fire to sinners, and in whom He is a reconciled father unto Believers: for, the Apostle looketh upon God, first, as He is the Father of our Lord Jesus Christ, and next, as He is the Father of all the Elect; Of whom the whole family is named, to wit, His children, Joh. 1. 12. and domesticks, Eph. 2. 19. 4. The near relation which God hath to His Church, and His Church to Him, is sufficient ground and war∣rant for faith to rest upon Him, and plead with Him for supply and furniture of all grace, and of every thing needfull: for, shall not He provide for His own children, who hath pronounced those among men to be worse than infidels, who provide not for theirs? 1 Tim. 5. 8. Hence the Apostle maketh this a ground of his confi∣dence to be answered by God in what he sought in be∣half of those Ephesians, even Gods fatherly interest in them; Of whom the whole family in heaven and earth is named.

Vers. 16. That he would grant you according to the riches of his glory, to be strengthened with might, by his Spirit in the inner man.

THe Apostle doth, secondly, particularize those peti∣tions which he put up to God in his prayer: and they are four. The first whereof, is in this verse, to wit, That God from the fountain of that in-exhaustible treasure of His divine attributes (called His glory, Exod. 33. 18. with 34. 6, 7.) and especially of His mercy and power (which are set forth by the name and epithet of His glory, or glorious, Eph. 1. 6. Col. 1. 11.) would furnish them with a daily increase of spirituall strength, whereby they might resist the devil, and all spirituall ad∣versaries in their Christian course, Chap. 6. 12. which strength was to be wrought by the holy Spirit in their inward man, whereby, as, 2 Corinth. 4. 16. is meaned the soul, (not simply in it self, but as living the life of grace), and those things, which relate to that spiritual life: as the outward man doth comprehend all those things belonging to a man's outward estate; So, in a word, he prayeth that they may be strong and flourish in all things which relate to the spirituall estate of their eternal souls. Doct. 1. From the Apostle his being able to give an after-account of what he prayed for, see chap. 1. ver. 17. doct. 2. that he would grant unto you. 2. Whatever strength or natural parts of body, or mind, men naturally have to compasse their effairs of this world, Gen. 4. 20, 21, 22. yet they are wholly destitute of all spiritual strength and activity for compassing heaven and happinesse, and for walking in the way of holinesse, which leadeth to it: for, the Apostle findeth an inlack of this strength, even in the converted Ephesians; and therefore doth seek it from God unto them: Much more must it be wholly wanting in those who are not yet converted; That he would grant unto you to be strengthened in the inward man. 3. Though there be a new principle

of spirituall strength wrought in those who are renewed at their first conversion, Jer. 31. 33. whereby the re∣newed heart, being wrought upon by the Spirit of God, doth really work that which is spiritually good, Philip. 4. 13. Yet a constantly-renewed supply of grace and strength from the Spirit of God, is necessary even to the renewed man, whereby those seeds of grace already wrought in him may be upheld in their being, Jer. 32. -40. preserved against the furious assaults of raging ten∣tations, Luk 22. 32. a〈…〉〈…〉d, and made to do that which is truely good, Philip. 2. 13. and much more, that here∣by grace begun in conversion, may be made to grow and advance towards perfection, Philip. 1. 6. for, the Apo∣stle prayeth even for those converted Ephesians, that they may be strengthened with might in the inward man. 4. Such is the vanity, lightnesse, and inconstancie of our hearts in good, Psal. 39. -5. our impotencie to resist tentations, Matth. 26. 34. our pronenesse to turn from the wayes of God, Gal. 5. 7. So strong, so subtile, so assiduous are our spirituall adversaries, Eph. 6. 12. So many are those difficulties, discouragements, diversions and hinderances, which we have to wrestle with, and overcome in the way to heaven, Act. 14. -22. that except we be underpropped and strengthened by Gods almigh∣ty power, we cannot stand one moment, and much lesse advance in our Christian course: for, therefore doth Paul pray that they might be strengthened with might in the inward man. 5. Even the regenerate children of God, in seeking increase of strength, and of more grace from God, must not, if so they would obtain their suit, plead from their merit, or any good use they have made of their former grace; seing upon a strict account it will be found that grace hath not been so improven by the best as it ought, Isa. 64. -6-. But they must seek what they so expect as a gift from God's free grace with∣out any respect had to their own worth: for, the Apo∣stle, 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 foun∣tain 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 regene∣rate, (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 ac∣quired, 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 spiri∣tuall 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 concern∣ments 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 con∣junction and near familiarity between Christ and Be∣lievers, even such, in some sort, as is between an indwel∣ler, 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 spe∣ciall 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 Be∣lievers, so as to dwell in them by His gracious presence; yet not unto all alike: but unto some in a larger mea∣sure 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 re∣maineth 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, flourish∣ing, 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 im∣movable 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 resi∣deth as in His strong citadel, from which He comman∣deth

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 un∣to, 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 Believer doth thereby lay hold on Christ, Philip. 3. -12. giveth Him daily imployment, Joh. 15. -5. and Christ being so laid hold upon and imployed, remaineth and resideth in the Believer: for therefore is it, that he ascribeth this indwelling of Christ in the heart unto faith; that Christ may dwell in your hearts by faith. 7. Such is the power and vertue of faith; that those things, which are at fur∣thest distance, whether in respect of time (Joh. 8. 56.) or of place, are present to it, and to the heart by it. Even as those things are present to the eye and ear, which are clearly seen and distinctly heard, though in respect of place they may be many miles distant, so whole Christ both as God and Man is present to the heart in His me∣rit, vertue and efficacy, laid hold upon by faith, though His humane nature be locally present in heaven only, Act. 3. 21. and therefore there is no necessity, in order to our spirituall life, that His body be present in the Sa∣crament, and received by the mouth and stomach: for, He is conveyed unto, and dwelleth in the heart by faith, besides that the flesh profiteth nothing, Joh. 6. -63-.

Vers. 17.—That ye being rooted and grounded in love, 18. May be able to comprehend with all Saints, what is the breadth, and length, and depth, and height: 19. And to know the love of Christ, which passeth know∣ledge,—

THe third petition followeth, wherein the thing prayed for, is an excellent effect of that spirituall corrobo∣ration, flowing from Christs dwelling in them by faith, spoken of, ver. 16. 17- even that God would make them grow in knowledge, especially in the expe∣rimentall knowledge of his love in Christ. And, first, he setteth down the mean of attaining the thing prayed for, to wit, their firm and sure laying hold upon, and adhering to the love and free grace of God in Christ, as it is revealed in the Gospel, by the grace of faith, as trees are firmly fastened in the ground by their roots, and edifices are built, and lean upon their strong foundati∣ons: for, the two words rooted and grounded, are me∣taphors taken from trees and edifices, ver. -17. Second∣ly, the request it self, first proponed more obscurely, to wit, that they might be able to comprehend, or certainly to understand what that love of God in Christ is, where∣of he hath presently spoken, and is to speak immedi∣ately afterwards; and therefore it is most agreeable to the present purpose, that it be here understood as the thing which he would have them able to comprehend in its infinit greatnesse and full perfection, according to all its dimensions, as of breadth, whereby it is extended unto all ages, Matth. 28. 20. and all ranks, 1 Tim. 2. 4. of length, whereby it reacheth from eternity to eternity, Psal. 103. 17. of depth, whereby it stoupeth down to the lowest depths of sin and misery, and draweth sinners from thence, Psal. 86. 13. and of height, whereby it reacheth up to heavenly joyes and happiness, and carrieth sinners up thither, Joh. 14. 3. which are the four usu∣all dimensions and measures, according to which we

ordinarily take up the bignesse of grea test bodies. And withall, he sheweth that this compr ehension, or up∣taking of Gods love here prayed for, was in part at∣tained, and in its full measure attainable after time by all reall Saints and sound Believers; that hereby those Ephesians might be more animated and incited to aspire unto it, vers. 18. Secondly, the request is proponed more plainly, to wit, that they might know in some measure, and chiefly from their own experience, this love, which is here called the love of Christ, not to se∣clude the love of the Father, or holy Ghost; but be∣cause, the love of the whole Trinity is conveyed in the effects thereof towards lost sinners through Christ and His merit, Joh. 3. 16. and concerning this love he af∣firmeth, that it doth passe knowledge, or created under∣standing to know it, to wit, fully, and in its utmost extent, seing it is infinit, as God Himself is infinit, ver. 19-.

From ver. -17. Learn, 1. As trees cannot long stand against the blasts of boisterous winds, except their roots be deeply fastened in some good ground, and as houses cannot remain long firm and strong, except they be built upon some sure foundation; So neither can Pro∣fessors hold out for any space of time against the furious assaults of many violent tentations, except they be un∣der-propped by, and rely upon some strong foundation; for, the Apostle expressing that stability and constancy arising from the faith of God's love, which he wished for to those Ephesians, by two metaphors taken from trees deeply rooted, and houses strongly built, doth im∣ply, that without the faith of this love they were as trees without a root, and houses without a foundation; that ye being rooted and grounded in love. 2. The only sure foundation, whereon the soul being built and fastened, is able to stand out against the strongest blasts of most violent tentations, is the unchangeable and free love of God in Christ revealed in the Gospel, and laid hold upon by faith: and no conceit of our own righteousness,

naturall courage, fixed resolutions, or such like, Matth. 26. 33. with 70. for, the Apostle would have them rooted and grounded in love, to wit, the love of God in Christ. 3. As this love of God in Jesus Christ, is a most firm rock and sure foundation in it self; So it concerneth those, who would be sustained by it against the furious assaults of Sathans tentations from all hands, to be firmly fastened in, and built upon it: which is then done, when they do not rest upon the notionall know∣ledge thereof in the brain, so as to be able pertinently to discourse of it; but when this marvellous love, and all the good things prepared by it are laid hold upon by faith, as they are offered: and this not faintly, but seri∣ously, as we would grip to a thing upon life and death, 1 Tim. 1. 15. for, Paul would have them firmely fastned in, and built upon God's love, as trees are rooted in the ground, and houses are joyned with their foundations. And the mean whereby they were to be so rooted and grounded in God's love, is the grace of faith, as appear∣eth from a parallel place, Col. 2. 7. That ye being rooted and grounded in love.

From ver. 18. Learn, 1. As they who have found the saving effects of Gods love in Christ, and consequently cannot but know something of it, do yet know but a small portion thereof; So the knowledge, and chiefly the experimentall knowledge of this abounding and marvellous love, from the felt and known effects there∣of, is of great concernment unto Believers, and ought to be sought after by them accordingly: for, this know∣ledge is not only pleasant, as being of a subject won∣derfull, but also edifying, both in order to our comfort, Rom. 5. -2. with 5. and to our incitement unto duty, 2 Cor. 5. 14. for, he prayeth for a greater measure of this know∣ledge, even to those converted Ephesians, who had somewhat of it already; That ye may be able to compre∣hend what is the breadth, &c. 2. Our embracing by faith the love of God in Christ, and those good things pre∣pared by it, as they are revealed and offered in the Go∣spel,

is a necessary mean for attaining to fuller insight in the admirable nature of this love: yea, and to the sense and feeling of it, and experimentall knowledge flowing thence: for, he premits their being rooted in the faith of this love, ver. -17. as a mean for attaining the more full understanding, and especially the experimentall know∣ledge of it; That ye being rooted—may be able to com∣prehend. 3. This love of God in Jesus Christ to lost sinners, is so large, (Isa. 55. 8, 9.) so free, (Hos. 14. 4.) and in all respects so wonderfull, Psal. 31. 19. So nar∣row are hearts to take it up, and so strange are the wayes of conveying the effects and fruits of this love through a wildernesse of triall and humiliation going before, Deut. 8. 14, 15, 16. that though it be revealed in the Go∣spel, Joh. 3. 16. yet no man can attain to know it so, as certainly to believe the reality of it, except it be given unto him graciously of God; and therefore prayer to God, would be joyned with the use of other means for attaining to it, for, Paul doth pray to God that they may be able to comprehend, or certainly to understand and know what is the breadth. 4. We are not to content our selves with a superficiall view of God's free love in Christ; but ought to take most accurate inspection of it in all its dimensions, and in all those several respects and wayes wherein it is manifested, endeavouring, at least, to know it so far, as that which is infinite may be known by finit creatures, and to know it in its outmost capacity, as reaching beyond all created understanding, upward, downward, to the right-hand, and to the left; that so we may be the more constrained to our duty by it; more ravished with the thoughts of it, and may draw more solid comfort from it. All which profitable effects, are obstructed by our narrow thoughts and shallow appre∣hensions of Gods love in Christ: for, he prayeth they may be able to comprehend it in all its dimensions of breadth and length, depth and height. 5. As every real Saint, and all who are inherently holy have their allotted measure from God of the saving knowledge of Gods

love in Christ, and shall attain to the full knowledge thereof afterwards; So whatever priviledge the Lord is pleased to bestow upon the Saints in common, we ought to aspire unto it, and confidently expect to receive it from the Lord: for, as he maketh this comprehension and knowledge, here spoken of, a common priviledge of all Saints; So he doth thereby animate and incite the Ephesians to seek and expect it from God in answer to his prayers; That ye may be able to comprehend with all Saints. 6. As the love of Christ is the common treasure and allowance of all Saints, whatever be their different lot in other things; So they who would clear an interest in this love, must study sanctity and holinesse, as that without which no man can convincingly prove his in∣terest in it, Joh. 14. 21, 23. for, he maketh the compre∣hending of Christs love, a priviledge of those only who are Saints and holy; Ye may be able to comprehend with all Saints.

From Vers. 19- Learn, 1. The love of God in Christ, and of Christ to lost sinners, is so rich and unsearchable, (Eph. 2. 7.) so vast, boundlesse, yea, and infinit, (See ver. 18.) So matchlesse, and without any parallel to equal it, whereby we might come to the exact know∣ledge of it, Rom. 5. 7, 8. that not only the naturall man cannot understand it at all, 1 Cor. 2. 14. but even those who are truly renewed, do not take it up fully, as it is in it self, and so, as they can expresse those infinit and un∣searchable riches which are in it: they do but know in part, 1 Cor. 13. 9. for, the Apostle saith, this love of Christ passeth knowledge. 2. Though this love of Christ passeth knowledge in the sense presently mentioned; yet every true Believer should endeavour to attain, yea, and doth attain to the knowledge of it in some measure, and so far as is necessary for their salvation and comfort: for, though this love is unsearchable, yea, and infinit; yet created understanding may so far comprehend it, as to know it to be infinit; and that there is not so much known, but more doth yet remain to be known of it.

They may know it so, as to stand and wonder at it, as not being able perfectly to comprehend it: and they may know it thus, partly, from what the Spirit of God in Scripture, condescending to our capacity so far as is possible, doth speak of it; and partly, from those effects of this unsearchable love which they do find to be wrought in themselves by it: for, the Apostle prayeth they may know this love of Christ which passeth know∣ledge: hereby implying, that the knowledge thereof may be attained in some measure, and that it is our duty to seek after it. 3. The infinit and unsearchable nature of this love of God in Christ to sinners, should be so far from discouraging Believers to search after the know∣ledge of it, that by the contrary we ought to be so much the more encouraged in that search, and this for the rea∣sons given, ver. 8. doct. 12. for, he addeth this of its passing knowledge, as it seemeth, of purpose to provoke them so much the more to seek after the knowledge of it; And to know the love of Christ, which passeth knowledge.

Vers. 19.—that ye might be filled with all the fulnesse of God.

HEre is the fourth and last petition of the Apostles prayer, wherein he prayeth for the full perfection and accomplishment of all those other things, which he sought for them in the three former, even that they might be more and more filled with all the graces of God's Spirit, untill they should come to the compleat fulnesse of grace in glory, when God shall be all in all, 1 Cor. 15. -28. for, the original doth read, that ye may be filled unto all the fulnesse of God, even while grace begun here be fully compleated in glory hereafter: which perfection of grace to be attained in the life to come, is called the fulnesse of God: not, as if the essence of the Deity were either in whole, or in part to be communicated unto the glorified Saints, which is incommunicable unto any creature; but because it floweth immediately from that

His infinit and incommunicable fulnesse, as streams from the fountain, 1 Corinth. 15. -28. and doth consist in the full enjoying of Him, 1 Joh. 3. -2. Doct. 1. There is a fulnesse and compleatnesse in grace attainable even by Believers here, to wit, such as is sufficient for their pre∣sent state of travellors and warriours upon earth, though not for the state of triumphers and possessors in heaven. They may attain to be compleat in Christ, as not only possessing all things by faith and hope, but being indued also with such a measure of the graces of God's Spirit, as is requisit to bear them through against, and make them gloriously victorious over, the chiefest adversa∣ries, Col. 1. 11. Such a fulnesse is spoken of, Rom. 15. 14. 1 Corinth. 1. 5, 7. and prayed-for here; That ye may be filled. 2. All the fulnesse, and compleatnesse in grace attainable here, is but an emptinesse, being compared with that fulnesse in glory, which shall be attained here∣after, called here the fulnesse of God, and is made men∣tion of as the journey's end, to be aspired unto and aimed at, as a step far beyond any fulnesse which can be attained here: for, he saith, that ye may be filled with, or untill, all the fulnesse of God: where he implieth a two∣fold fulnesse, the former attainable here, by which we advance to that other fulnesse in glory, which shall be enjoyed herafter. 3. The desires and endeavours of Be∣lievers after Christ and Grace, should not be easily satis∣fied, nor stand at a stay for every attainment; but ought to be inlarged, and alwayes advancing towards a fur∣ther measure than any thing already received, even to that fulnesse of grace attainable here; yea, and the out∣most measure of grace here, is not to be rested upon, as fully satisfying, nor any thing else, untill grace be fully compleated in glory hereafter: for, the Apostle, not being satisfied with what he hath asked already, doth here pray, that they may be filled even untill all the fulnesse of God: and hereby teacheth them to be satisfied with no lesse. 4. The state of Believers in heaven shall be most glorious and blessed, as being no lesse than, first,

the enjoying of Gods immediate presence by sense, not by faith or through the glasse of Ordinances, which shall then be laid aside, God Himself being all in all, 1 Cor. 13. 12. And, secondly, the enjoying of His pre∣sence fully, and so far as finit creatures can be capable of that which is infinit, 1 Joh. 3. -2. for, this is to be filled with the fulnesse of God, which shall be attained in heaven.

Vers. 20. Now unto him that is able to do exceeding abun∣dantly above all that we ask or think, according to the power that worketh in us.

THe Apostle, lastly, concludeth his prayers with an heavenly strain of thanksgiving to God, whereby he laboureth, indirectly at least, to perswade them that he would be answered in those great and large petitions, which he had put up to God for them, seing he himself was so much perswaded of it, that he breaketh forth in thanksgiving to God for it, even as if all he sought had been already granted. And therefore he doth labour to perswade them further by that apposit description, which he giveth of God in the first part of this thanksgiving, taken from God's infinit power, whereby He is able, not only to bestow moe things and greater than we can either expresse, by seeking them in prayer, or compre∣hend in our thoughts, which are oftentimes larger than can be vented by expressions; but also to bestow those greater things in a large and abundant measure. And because this of God's power, absolutely considered, had been a weak ground for faith to lean upon, seing He is able to do many things which He doth not, Matth. 26. 53. therefore he giveth an instance, or proof, of this in∣finit power in what He had wrought in Believers al∣ready, by converting, quickening and carrying on the work of grace to some good length in them, leaving un∣to them to gather hence, that the same power would be forth-coming, and applied unto work for them in time

coming, as the exigence of their case and state should require. Doct. 1. As the duties of prayer and thanks∣giving, do mutually contribute for the help one of an∣other, (See chap. 1. ver. 16. doct. 1.) So we can∣not ordinarily be fervent in prayer, but of necessity our heart will sometimes break forth in thanksgiving to God among hands, occasioned partly, by those hopes of an answer, which sometimes are in the very time of prayer suggested by God, Psal. 6. 8. partly, from the remem∣brance of mercies formerly bestowed, which are called to mind in prayer, as arguments to plead for our present suit, Psal. 56. 12, 13. and partly, from that felt accesse to God enjoyed in prayer, Psal. 57. 1, &c. with His gracious presence and assistance communicated to the heart, chiefly when we are discharging that duty, Psal. 138. 3. for, Paul, having prayed fervently, doth find his heart constrained to break forth in a song of praise; Now unto him that is able—be glory. 2. As we ought not only to pray, but also study what grounds of hope we may attain, for coming speed in prayer; So we should have such conceptions of God, and expresse them to Himself by way of thanksgiving in prayer, as may furnish our hearts with grounds of confidence, that we shall be heard in what we seek: for, Paul, in giving thanks to God, describeth Him from this, that He is able to do exceeding abundantly above all that we ask or think, here∣by giving them ground to believe, that the former great things sought by him should be granted. 3. We ought especially to establish our hearts in the faith of Gods omnipotency and power to bestow that which we seek, as a main prop for confidence in prayer, seing it is above all doubt, that God will do whatever He is able for granting our petitions, if we seek those things which He hath promised, 1 Joh. 5. 14. and therefore usually the doubts of Believers concerning God's good-will to grant, are but pretences to cover their shamefull and atheisticall doubting about His power: for, Paul, to ground their confidence in expectation of an answer, de∣scribeth

God from His power, whereby He is able to do exceeding abundantly above all that we ask or think. 4. As our prayers would be well digested, and diligent consi∣deration had of those things we are to seek, else our prayers are but lip labour of the grossest sort; So our conceptions concerning things lawfull and necessary to be sought in prayer, go oftentimes beyond our expressi∣ons: Eeither we dare not expresse them, they are so great, Luk. 15. 18, 19. or we cannot expresse them, they are so many, that expression is too narrow a vent or pas∣sage for them, Rom. 8. -26. for, he joyneth thinking, or conceiving, with asking, and speaketh of it as being more capacious and comprehensive than our asking doth reach unto, while he saith, above all that we ask or think. 5. So large is God in His bounty, and so mercifull in His way of dealing with His people, that He doth far out∣stripe not only their prayers, but also their very concep∣tions and hopes, in so far as when they obtain not all they ask, even then they get above what they ask, delay or disappointment being in that case much better for se∣verall 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 superabun∣dant 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 after∣wards, of their through-bearing under, and delivery from crosses and trials, the timous and unexpected tryst∣ing of severall comfortable providences with their ne∣cessities, are so many proofs and instances of Gods work∣ing 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 powerful∣ly 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 accom∣plishment of some whereof, to wit, their being filled with the fulnesse of God, was more than any thing al∣ready 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 Redem∣ption, whereof he hath spoken at length from the be∣ginning 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 profi∣table 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 dam∣ned men and devils in a passive way, Rom. 9. 17. Yet only those are fit to go about this heavenly duty in a spi∣ritual manner, and only such will make conscience of it, whom God hath separated from the world unto Him∣self, and upon whom He doth manifest the gracious effects of His praise-worthy attributes: for, he enjoyn∣eth this duty unto the Church, and especially to real Be∣lievers 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 accep∣tation 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 fur∣ther (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 ge∣neral and common to all, as they are Christians, to chap. 5. ver. 22. He doth, in the first part of this Chapter, ex∣hort 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 an argument taken from seven things, which are one and the same in the Church and all the

true members thereof, ver. 4, 5, 6. Secondly, by an other argument, taken from these things which are not one, but diverse, almost in every member, to wit, diver∣sity of gifts and graces, and their different measures; which diversity he showeth doth also tend to union, first, because all those gifts and different measures do come from one author, Christ, ver. 7. which he con∣firmeth from Psal. 78. 18. cited, ver. 8. commented up∣on and applied, ver. 9, 10. And further confirmeth it, by giving an instance of those severall gifts, in the severall offices appointed by Christ in the Church, ver. 11. Se∣condly, because they are all given for promoting the same end, the edifying of the Church, first, propounded, ver. 12. secondly, illustrated from the term of its conti∣nuance by those means, ver. 13. and from two of its fruits, to wit, preservation from error, ver. 14. and growth in grace, ver. 15. by vertue of influence con∣veyed from Christ, ver. 16.

In the second part, he dehorteth them from all impie∣ty and profanity in the general; first, because uncon∣verted Gentiles did live in those, ver. 17. whose godlesse conversation is set forth distinctly in its several branches and degrees, ver. 18, 19. Secondly, because the know∣ledge which they had of Christ, was inconsistent with such a licentious life, ver. 20. which he proveth from three things, which that knowledge did oblige, and strongly incline them to, first, to mortifie the old man, ver. 22. secondly, to have the mind or understanding renewed, ver. 23. thirdly, to put on the new man in righteousnesse and holinesse, ver. 24.

In the third part of the Chapter, are six particular pre∣cepts, belonging to the second Table: The first is to ab∣stain from lying, and to speak truth, ver. 25. The second, to moderate and suppresse anger, ver. 26. else they did cast open doors for Satan to tempt them unto some mischief, ver. 27. The third, to abstain from stealing, and to labour diligently in some lawfull calling, ver. 28. The fourth, to abstain from all corrupt communication,

and to utter edifying purpose in their ordinary discourse, ver. 29. because they would otherwise grieve the spirit, ver. 30. The fifth, is, to abstain from all the branches, degrees, and effects of sinfull anger, ver. 31. The sixth is, to exercise kindnesse and tender-heartednesse in mu∣tual forgivenesse, ver. 32.

Vers. 1. I Therefore the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called.

THe Apostle doth here inforce one generall duty, which is a comprehensive sum of all such other duties as he is to presse afterwards, and where∣of that unity, unto which he exhorteth in the first part of the Chapter, is a special evidence. Which general exhortation, is, that (supposing that they were effectu∣ally called, at least they took themselves for such, and the better part were really such) they would walk worthy of their vocation, not, as if they had been to purchase and merit by their walking, that God should call them: for, the text holdeth out, that they behoved to be called, before they could walk after the manner which the Apostle here presseth, and therefore were not to merit vocation by their walking: See 2 Tim. 1. 9. but that they ought to walk suitably, and as it becometh those who are dignified with such a calling, as the word is rendred, Rom. 16. 2. Which exhortation is propounded by way of intreaty, and backed with two arguments. The first whereof, is hinted at in the illative particle, therefore, and it is taken from that excellent state, in which free grace had placed them, spoken of in the three preceeding Chapters. The second, is taken from the suffering condition of Paul himself who did exhort, whose sad sufferings might justly challenge from them obedience unto those truths for which he suffered, as that which would comfort him much under his suffer∣ings; and their denial whereof could not but adde af∣fliction

to his bonds. Hence Learn, 1. The Doctrine of salvation through free grace in Jesus Christ, is so far from ministring an occasion of security, ungodlinesse or profanity, that there is no stronger argument to induce men to the conscientious practice of holines in all the du∣ties thereof, than sanctified knowledge, saving faith, and the solid consideration of that Doctrine, especially seing the principles thereof do many wayes engage the Be∣liever to lead an holy life, Rom. 6. 2, &c. and the free∣gifted salvation offered by it cannot be imbraced, except covenanted strength for through-bearing in the way of holinesse be imbraced also, Rom. 8. 1. for, he infer∣reth the study of holinesse from the Doctrine of salva∣tion through free grace; the former being, as it were, the native result, and inseparable companion of the latter; I therefore beseech you, that ye walk worthy. 2. Though there be a necessary connexion betwixt our imbracing the doctrine of salvation through free grace, and the study of an holy life, as said is; yet such is our natural aversnesse from holinesse, Rom. 8. 7. so many are the tentations and difficulties which ly in our way to it, 2 Tim. 3. 12. that even, the best of men do need the spur of earnest and vehement exhortation to excite unto it: for, notwithstanding that Paul holdeth forth upright practice, as the result of imbracing the former doctrine; Yet he seeth it needfull to exhort and beseech them, that they walk worthy of their vocation. 3. A suf∣fering lot for Christ, is such, as those who rightly im∣prove it, will highly esteem of it, not onely in their first thoughts, and at their first engaging in it, but also, and chiefly in their cold bloud, after a times ex∣perience, and in their second thoughts: for, Paul having boasted (chap. 3. ver. 1.) of his being a pri∣soner for Christ, he doth here repeat the same, to shew he had not reason to eat-in any thing of what he former∣ly had said; I therefore the prisoner of the Lord. 4. It sweetneth much the sufferings of the Saints, that he for whom they suffer is Christ, the Lord, as being worthy

to be suffered for, Act. 5. 41. and mighty in power to support them under suffering, (Matth. 10. 19, 20.) to deliver from it, (2 Corinth. 1. 10.) to better them by it, (Rom. 5. 3, 4.) and to reward them freely for it, 2 Thess. 1. 7. for, Paul comforteth himself in this, that he was the prisoner of the Lord, whom (chap. 3. 1.) he called Christ. 5. The suffering lot of Christs Ministers ob∣ligeth people to yeeld themselves so much the more obe∣dient in the Lord unto their Ministery, by walking like the Gospel, there being nothing more comfortable to His suffering Servants, than when their sufferings are usefull for that end, Phil. 1. 14. and nothing more weigh∣ty than when it is otherwise, 2 Tim. 4. 10, 16. for, Paul designeth himself from his sufferings, hereby to adde weight to his exhortation; I therefore the prisoner of the Lord. See more from this stile taken by Paul, chap. 3. ver. 1. doct. 2, 3, 4, 5, 6, 7. Doct. 6. So ticklish are people to be dealt with in the point of pressing duty, and so ready to cast at duty, when it is not pressed in a way suitable to their own mind, 2 Tim. 4. 3. that though Mi∣nisters are not to be directed by people, as to the matter which they preach, 2 Chron. 18. 12. 13. yet as to the manner of bearing-in what is pressed, they are much to condescend to that way, which will be most taking with, and gaining upon, their humor: and particular∣ly, they are to presse the duties of holinesse, with as much of servent, earnest, and insinuative entreaty, as if it were a matter of their own concernment only, or as if people by their obedience were to hurt themselves for doing a favour unto their Ministers; for, Paul doth presse his exhortation by an insinuative entreaty, rather than by commanding; I beseech you, the word signifieth, vehemently to entreat. 7. It is no small honour, which God doth put upon His people, when He effectually calleth them, and by His omnipotent and irresistible power (Joh. 12. 32.) doth draw these, who were be∣fore dead in sins and trespasses (Eph. 2. 1.) from under the power of darknesse, and translateth them unto the

Kingdom of His dear Son, Col. 1. 13. giving them actu∣all possession of the state of grace, with all the privi∣ledges accompanying that state here, 1 Joh. 3. 2-. and a right unto, (Luk. 12. 32.) with the well grounded hope of, glory, to be enjoyed hereafter, Eph. 1. 18. for he speaketh of their vocation, as a state of much digni∣ty and honour, requiring a singular sort of walking an∣swerable to it; That ye walk worthy of the vocation, where∣with ye are called. 8. So far are we from meriting by our holy and tender walking, that God shall call us out of nature unto the state of grace, and consequently be∣stow a right to heaven and glory upon us, that our ef∣fectuall calling doth go before our holy walking, as that, without which we cannot walk one step acceptably in the wayes of God: for, Paul supponeth them to be al∣ready called, and from that exhorteth them to walk answerably; That ye walk worthy of the vocation, where∣with ye are called. 9. It is the duty of called Christi∣ans, and will also be their care and study, to have a con∣stant eye upon that dignity, unto which they are called; that so they may walk worthy of it, and answerably unto it: which then is in some measure performed, when we have respect unto all the commandments, Psal. 119. 6. and do in a speciall manner make conscience of all those particular duties, aftermentioned in this Epistle: for, he exhorteth them to walk worthy of their vocation, as their duty following upon, and flowing from, that dignity put upon them in effectall calling; Walk wor∣thy of the vocation, wherewith ye are called. 10. But more particularly, Our carriage and practice cannot be answerable to this excellent state, to which we are called, except, first, we shake off slouth and lazinesse, bestirring our selves in the way of duty. Secondly, as we begin well, so we hold on without down-sitting and turning aside. And, thirdly, we be daily ad∣vancing, and making progresse in our Christian course; for, he designeth a carriage answerable to this excellent state by walking, which implieth all those three, motion

or exercise, constancie in it, and progresse in the way; That ye walk worthy of the vocation.

Vers. 2. With all lowlinesse and meeknesse, with long-suffer∣ing, for bearing one another in love.

HE doth, next, exhort unto severall graces and duties, the exercise and practice whereof, are not only branches of that walking worthy of their vocation, spo∣ken of, ver. 1. and here pressed, as such, but also ne∣cessary helps and means for attaining and entertaining that unity, which he is afterwards to presse, as, first, humility, or lowlinesse, a grace and vertue, whereby a man, from the sense of his own infirmities (Gal. 6. ver. 1.) and the uncertainty of outward things which he enjoyeth, (1 Tim. 6. 17.) doth esteem but meanly and soberly of himself, and of all that is his, Philip. 2. 3. Secondly, meeknesse, a vertue, whereby we are rendered tractable, and easie to be conversed with, I am. 3. 17. whereby also we moderate anger, so that we are not pro∣voked but for just causes, and not more, or longer pro∣voked than the Word of God alloweth, and do speedily restrain and suppresse anger, when it hath transgressed the just bounds, Eph. 4. 26. Thirdly, long-suffering, which is the same in substance with meeknesse: only, it further implyeth the continuance of the exercise of meek∣nesse, so as it is not interrupted, neither with length of time, nor with multiplication, nor heightening of in∣juries, Matth. 18. 22. Fourthly, mutuall forbearance, flowing from love: for the right performance whereof, the former three are spoken of as necessary qualificati∣ons, (as appeareth from the grammaticall construction of the words) and it consisteth in our pleasant bearing with, and tolerating of whatsomever is displeasing, or loathsome to us in the carriage of others, though not so, as to connive at their sin, or to neglect means of re∣claming them from their sin, Gal. 6. 1, 2. yet so, as we do not withhold any necessary duty, which we otherwise

owe unto them, Matth. 5. 44. or cease from following after peace and concord with them, Heb. 12. 14. Hence, Learn, 1. How diligent soever a Christian be in pub∣lick, or private duties of Gods immediate worship, or in the duties of his particular calling; yet he dothnot walk answerably to that excellent dignity unto which he is called, except he be of an humble, meek and con∣descending spirit, and do evidence himself to be so, by his digesting of, bearing with, and passing over the in∣firmities and failings of those whom he converseth with, in so far as he do not make a breach upon the peace and unity of the Church of God: for, he doth instance their walking worthy of their vocation in the exer∣cise of humility, meeknesse, long-suffering, and in mu∣tuall forbearance, in order to the keeping of unity, in this and the following verses; With all lowlinesse, &c. 2. The grace of humility and lowlinesse, as it is most beseeming Christians; so it is of necessary use to fit men for the duty of mutuall forbearance in order to unity and peace; in so far, as the humble man, being conscious of his own infirmities, doth know he needeth as much of forbearance from God and others, as others do need from him, Rom. 7. 18. and through humility is made to think but meanly of himself, and highly of others, Philip. 2. 3, 4. and so to eschew vain glory and pride, the usuall occasion of strife, Prov. 13. 10. for, he presseth lowlinesse, in order to forbearance and unity, while he saith, with all lowliness, forbearing one another, and ver. 3. endeavouring to keep unity. 3. Humility and lowlinesse is also necessary to the exercise of meeknesse and long-suffering; those only being able to moderate anger, and to restrain the inundations of their impetuous passions, when stirred and provoked by real injuries, who being conscious of their own infirmities, do judge but mean∣ly of themselves, and therefore not too good to have, by the Lords wise and gracious dispensation, a suffering lot from the wicked and injurious carriage of others, 2 Sam. 16. 10. for, he presseth humility in the first place,

as the foundation of, and enterance unto, all the rest; With all lowlinesse, and meeknesse, with long-suffering. 4. There is an all-nesse, or universality, which ought to be in the grace of lowlinesse, first, with respect to the subject: it ought to extend it self to the whole man, as being seated in the heart, Philip. 2. -3-. and kything in the outward carriage, Luk. 14. 8. Secondly, with re∣spect to all objects: There must be humility towards God, Acts 20. 19. and humility also towards men, Philip. 2. 3. and towards all sorts of men, not only supe∣riours (Levit. 19. 32) but inferiours also, Job 31. 13. Thirdly, with respect to the grace it self, as being with∣out any mixture of the contrary vice, so far as is possible, Psal. 131. 1, 2. and daily growing up towards perfecti∣on, 2 Corinth. 7. 1. Fourthly, with respect to all cases, so as it be exercised in prosperity (Ezek. 16. 49.) as well as adversity: for, saith he, with all lowlinesse, which note of universality, is oft made use of by the Apostle when he would expresse a great measure and degree of any gift or grace. See 1 Cor. 1. 5. Philip. 1. -9. Doct. 5. Meeknesse and long-suffering, as they differ but little in substance, and are commendable graces in themselves; so they are notable means and helps to fit men for the duty of mutuall forbearance, in order to unity; in so far as they do render him, who is endued with them, gentle, affable and easie to be conversed with, and do moderate anger, which is ready to blow the bellows of contention and to stir up strife, Prov. 15. 18. for, he exhorteth unto meéknesse and long-suffering in order to forbearance and unity; With meeknesse, long-suffer∣ing, forbearing one another—endeavouring to keep unity. 6. The best of men have their own infirmities, mistakes and failings, mutually justling and rubbing upon each other, whereby they prove often unpleasant and bur∣densome one to another: for, this is supposed, while they are commanded to forbear one another. 7. It is the duty of Christians mutually to tolerate, and forbear one another, even when there are real grounds of displea∣sure:

for, hereby a man overcometh himself, and his own corrupt nature, which thirsteth after revenge, Prov. 16. 32. hereby he overcometh and shameth his party who did him wrong, 1 Sam. 24. 17. and keepeth Gods way in overcoming of him, Rom. 12. 17-, 21. and here∣by a man also in some comfortable measure doth enter∣tain peace with others, which otherwise upon every occasion would blow up and evanish: for, he enjoyn∣eth this mutuall forbearance, as a remedy against the clashing of mutuall infirmities, and for entertaining of unity and peace; forbearing one another—endeavour∣ing to keep the unity of the Spirit. 8. This duty of for∣bearance is to be exercised to the person of our brother, rather than his faults: we are so to bear with his person, as to endeavour the bearing down of his sin, by admo∣nition, (2 Thess. 3. 15.) reproof (Levit. 19. 17.) or cor∣rection, (Prov. 13. 24.) as we have otherwise accesse: and yet we are so to meddle with his faults, as in the mean time we may give due respect to his person, not irritating, or provoking his corruptions, while we in∣tend to cure them: for, saith he, forbearing one another, which relateth to persons rather than to faults. 9. This duty of forbearance ought to be mutuall, and cannot in reason be expected by any from others to themselves, who are not ready themselves to repay it unto others; seing there is no man, who wanteth his own infirmities which call for forbearance, Iam. 3. 2. and that every man is obliged to do, as he would be done to by others, Matth. 7. 12. for, saith he, forbearing one another. 10. Love to our neighbour, whereby our heart and in∣most affections are inclined and disposed towards him for his good, as they ought, as it is the great root and fountain of all duties towards others, without which they are but counterfeit shadows, and not real and sin∣cere, 1 Cor. 13. 3. So it doth in a speciall manner dis∣pose and fit us for this duty of mutuall forbearance; love covereth a multitude of sins, 1 Pet. 4. 8. and maketh us bear with many things in the person loved,

1 Cor. 13. 4, 7. which otherwise flesh and bloud would not digest, 2 Cor. 12. 15. for, he holdeth out love as the fountain of all the rest, and especially of mutuall forbearance; With all lowlinesse—forbearing one ano∣ther in love. 11. Whence it followeth, that this duty of mutuall forbearance ought to flow from a principle of love: and therefore, though we forbear from neces∣sity, because we dare not do otherwise; or, from policie, untill we get opportunity to right our selves; or, from respect to our own ease only, lest by resenting injuries and miscarriages, we create trouble to ourselves; or, if we tolerate, connive at, and foster the sins of others, un∣der a pretence of forbearing them, which is inconsistent with love to them, Lev. 19. 17. In all those cases, our forbearance is not acceptable service to God, nor yet in any case but when it is performed in love, and from a principle thereof: for, the forbearance he enjoyneth, is, forbearing one another in love.

Vers. 3. Endeavouring to keep the unity of the Spirit in the bond of peace.

HE doth now fall upon the main scope of this first part of the Chapter, exhorting them by all possible endeavours to keep the union of all the members of the Church, being united together by the holy Ghost, even in heart, and especially in things spiritual: all which are implyed in this unity of the spirit, and that, in order to this unity, they would be of a peaceable disposition and deportment, to wit, so as not to make unnecessary rup∣tures and breaches upon every difference, whereby they should be firmly knit together, as the members of one body by its several ligaments and sinnews. Doct. 〈◊〉〈◊〉. As there are several sorts of union in the Church, and more particularly, besides that union which is amongst the members of the invisible Church, the bond whereof is the saving graces of Gods Spirit, (all of them being uni∣ted to Christ, the head, by faith, Eph. 3. 17. and one to

another by love, Col. 3. 14.) There is an union also of the visible Church and the members thereof amongst themselves: and this is twofold, the one necessary to the being of a Church and being of a Church-member, so that a Church cannot be a Church, nor a man a mem∣ber of the visible Church without it: the ty of which union is Gods Covenant with the visible Church, and the Churches professed imbracing and laying hold up∣on that Covenant, when offered in the Gospel, Psal. 50. 5. the other necessary to the welbeing of the Church, which is entertained by unity in judgement, (1 Cor. 1. 10.) in heart and affection, (Act. 4. 32.) by concur∣rance in purposes and actings, Philip. 1. -27. So all those sorts of union, and union in all those respects, is to be sought after and entertained in the Church: for, the Apostle speaketh indefinitly, Endeavouring to keep the union of the Spirit. 2. The union which God requireth among His People, is not an union in sin or error, Isa. 8. 12. nor yet a civil union only, in things worldly, upon politick and civil interests, Act. 12. 20. nor yet a meer outside agreement, or living together only, Psal. 55. 21. but an union in heart and spirit, in things spiritual, and such an union, whereof the Spirit of God is author: for, therefore is it called the unity of the Spirit; Endea∣vouring to keep the unity of the Spirit. 3. The study of keeping peace and unity in the Church, is a most neces∣sary duty, as being one prime instance of walking worthy of our vocation, spoken of, ver. 1. and yet such is the restlesnesse of some, and the prevalency of pride, passion, love to self-interest, and such like dividing lusts in others, that it is a duty most difficile to be practised, as being the result of all those graces, mentioned, ver. 2. and not attainable, even by those who are endued with those graces, except they apply themselves wholly to it, and use the utmost of their serious endeavours for that end, as is clear from the connexion of this verse with the two preceeding, and from the word in the original, rendered endeavouring, implying study, diligence and

solicitude. 4. Neither fair pretences for peace and union in the Church, not seconded, but rather contra∣dicted, by practice, nor yet some carelesse endeavours, which are easily broken by appearing difficulties, are that which God will accept of at our hands as the du∣ty required for preserving unity in the Church, where it is, or for restoring unity where it is already lost: there is no lesse called-for than the utmost of our serious en∣deavours for that end, so as we not only carefully eschew what may on our part give cause of renting, 1 Cor. 8. 13. but also, that we be not easily provoked when a cause of renting is given by others, 1 Cor. 13. 5. and that, when a rent is made, we spare no pains, nor stand upon any thing, which properly is our own, for having it removed, Gen. 13. 8, 9. and that we do not-weary of those endeavours under small appearances of present successe, 2 Cor. 12. 15. for, he biddeth them seriously endeavour to keep the unity of the Spirit. 5. So many are the temptations arising from the corruptions of those among whom we live, to make us neglect this duty of keeping the union of the Spirit, that except we be of such peaceable dispositions as to digest many things one in another, which otherwise our corruptions would make much stir about, we cannot choose but fall at ods, rent assunder as so many disjoynted legs and arms, and upon every occasion involve our selves and the Church of Christ in several sad and dangerous broils and rup∣tures: for, he calleth peace, that is, a peaceable dispositi∣on, kything in all our deportment, the bond, or ligament, whereby the members of the Church are knit together; in the bond of peace, saith he. 6. Whatever differences may fall out among the members of the Church in the matter of opinion and judgment; yet they are not pre∣sently to break the bond of peaceable walking one with another by counteractings and factious sidings; but ought to study unanimous and joynt practice in those things wherein there is agreement; and where this peaceable deportment, flowing from a peaceable frame of

spirit, is, it tendeth much to preserve what remaineth of this spiritual unity, and to regain what is already lost: for, peace with man, which is the peace here spoken of, doth especially consist in our harmonious walking to∣gether, flowing from a peaceable frame of spirit, and is here enjoyned as a special mean for keeping the unity of the Spirit, even in the bond of peace.

Vers. 4. There is but one body, and one Spirit, even as ye are called in one hope of your calling.

HE doth now inforce the former exhortation to unity and peace, first, from an argument taken from those many things, which are one and the same in the Church and all the true members thereof: and for this end, doth reckon forth seven unities, which may be looked upon as so many bonds and tyes of the essential unity, espe∣cially of the invisible Church; and as so many argu∣ments also, that therefore all, professing Christ, should not only labour to be one in all those, as they would evi∣dence themselves to be sincere Believers and members of that blessed society; but also improve their unity in these, for keeping unity and peace in lesser differences.

There are three of these unities, which are so many bonds and arguments, in this verse. The first is, that the whole Church is but one body, to wit, the invisible Church of real Believers is one mystical body, knit by faith to Christ their head, Eph. 3. 17. and by the bond of love among themselves, Joh. 13. 35. And the visible Church is one politick body, 1 Cor. 12. 27. conjoyned with Christ their head, and among themselves by ex∣ternal covenanting, (Psal. 50. 5.) and their serious professing of saving truths, Act. 8. 12, 13, with 23. and this body is but one, the invisible Church without all doubt is so, and the Catholick visible Church, made up of all Christians and true Churches in the world, is also one, because they have the same King, Laws, Word, Sacraments of admission and nutrition, which they vi∣sibly

subject themselves to, and receive, and have a grant of the same common priviledges from God in the Gospel; and therefore they are all one visible Church. 2. There is but one Spirit, to wit, the third Person in the blessed Trinity, who, residing in Christ, the head. (Isa. 61. 1.) and in all the members (Rom. 8. -9.) as the soul in the natural body, doth by His gifts and graces ani∣mate, move and govern the Church, the body presently spoken of. 3. As the Church is one in these two; so their hope, following upon effectuall calling, is also one. Where, by hope is not so much meaned the grace of hope, as the object of that grace or good things hoped for, as Col. 1. 5- especially heaven and glory, the common in∣heritance of the Saints, Col. 1. 12. which they get not in hand, but only do possesse it in hope, Rom. 8. 24, 25. And this hope is said to be one, to wit, for kind and sub∣stance, though there will be different degrees in glory, Dan. 12. 2, 3. Doct. 1. That the whole Church, and all the members thereof, are but one body, is a strong argu∣ment inforcing the duty of keeping peace and unity; it being no lesse absurd and prodigious for Christians to bite and devour one another, than if the members of one and the self-same natural body, should rise up against, tear and destroy one another: for, he inforceth the study of unity from this, That there is one body. 2. That any be a member of this one body, it is necessary he have the Spirit of God residing in him, whereby he may be quic∣kened and acted, either by the saving operations of that one Spirit; otherwise he cannot be a member of the in∣visible body, Rom. 8. 9, 10. Or, by His common gifts and operations; otherwise a man, come to age and under∣standing, cannot be a member, no not of the visible body, 1 Cor. 12. ••1. for, he maketh this one body, and one Spirit of equal extent; There is one body and one Spirit. 3. That the whole Church, and all the members thereof, are animated and acted by one and the self-same Spirit of God, is a strong motive to incite to the study of peace and unity, seing divid lusts and practices are among

those sins which grieve the Spirit. See ver. 30. 31. and that the difference of gifts and graces, wrought in us by that one Spirit, are given of purpose to make each mem∣ber either usefull to another by that wherein it excelleth, or indigent of the help of others in that wherein it cometh short, and so to have the same care one of an∣other, 1 Cor. 12. from vers. 14. to the end: for, he pres∣seth unity from this, that there is one Spirit. 4. As an external call by the ministery of the Word, and professed obedience thereto, is sufficient to make a man a member of the visible body, and to partake of the common ope∣rations of the Spirit; So that any be of this mysticall invisible body, and quickened and acted by the saving operations of this one Spirit, it is necessary they be effectually called, and actually translated out of their natural state to the state of grace: for, he maketh their being of this one body, and having this one Spirit, to be necessarily joyned with their calling, to wit, their being of the visible body, and having the common operations of the Spirit with the external calling, and their being of the invisible body, and having the saving operations of the Spirit, with the inward and effectuall calling; Even as ye are called. 5. Though effectual calling be a work of Gods Spirit, there being none who comes to Christ except the Father draw him, Joh. 6. 44. yet none is compleatly called, untill he yeeld obedience to Gods call, and being wrought upon by God, doth actually work and concur with God for that end: for, what he called (chap. 1. ver. 18.) Gods calling, is here expressed to be their calling, because then only are we called when we obey the call of God; In one hope of your calling, saith he. 6. As those, who are yet in nature, not effectu∣ally called, are in a hopelesse state, having no right to heaven and happinesse, and consequently no ground to hope for it, how big soever they be otherwayes in their vain and groundlesse hopes, Deut. 29. 19, 20. So, effectual calling, doth open to the person'called a large door of well-grounded hope, that whatever be his misery here,

yet he shall be perfectly blessed in the full enjoying of God for evermore hereafter: for, the called man only hath right to those rich promises, 2 Pet. 1. 3, 4. and God, by calling him, doth engage Himself to perform all that is promised to the called man, according to his hope, 1 Thess. 5. 23. with 24. for, therefore are those glorious things hoped-for called the hope of our calling. 7. The consideration of this, that called Saints are all of them aiming at one and the self-same prize of their high cal∣ling, and shall live together in glory, should be a strong argument to make them live in peace and concord, while they are here. Their joynt aiming at one mark should make them of one mind and heart, especially seing there is that in glory which will suffice all; and their seeking of one thing needeth be no occasion of strife and emulation, but rather of unity in heart, mind and affection; for, why should they strive together, who not only are brethren, Gen. 13. 8. but also are heirs toge∣ther of the grace of life, 1 Pet. 3.—7. yea, heirs with Christ, Rom. 8. 17. and shall one day reign together in glory? for, he presseth their keeping unity from this, that they were effectually called, and heaven and glory hoped-for would suffice all, and be enjoyed by all; Even as ye are called in one hope of your calling.

Vers. 5. One Lord, one faith, one baptism,

IN this verse are other three of these unities, which are also so many bonds of, and incitements to, that unity exhorted unto, ver. 3. First, there is but one Lord: which title, though it belong to all the three Persons in the blessed Trinity by right of creation, and accordingly is given to God under the name of Master, Mal. 1. 6. yet, seing the unity of the Spirit is spoken to, ver. 4. and of God the Father, ver. 6. therefore it ought in this place to be astricted to Christ, the second Person, to whom it is in a peculiar manner due by right of Redemption; in so far as He hath redeemed the Elect from their natu∣rall

slavery and bondage under sin, Satan and Gods wrath, to be a peculiar people unto Himself, 1 Pet. 1. 18, 19. and hereby hath purchased a right to rule over them, as Mediator, Lord-depute, and Administrator under the Father, Philip. 2. 9, 10, 11. And He is said to be but one Lord, there being none, to whom, either as partner, or substitute, He will communicate this His glory of dominion and lordship over His Church, ei∣ther in whole, or in part, 1 Pet. 5. 3. Secondly, there is but one faith, where, by faith may be meaned the grace of faith, for that is also one, in respect of the au∣thor God, Col. 2. 12. of the object, which it appre∣hendeth, the whole Word of God, (Act. 24. 14.) and especially Christ, and the promises, Philip. 3. 9: Yet, by faith is mainly here meaned the Doctrine of faith, pro∣poned by God to be believed, as Gal. 1. 23. and this Do∣ctrine is but one, because, though in the severall ages of the Church it was proponed diverse wayes, and with considerable variation in some weighty circumstances, Eph. 2. 14, 15. yet in substance it hath been, is, and ever shall be the same, Act. 15. 11. Heb. 13. 8. and from Christs coming in the flesh, even to the end of the world, it is to remain the same, both for substance and circum∣stance, Heb. 12. 27, 28. and though there be different opi∣nions in the Church about divine Truths revealed in the Scripture, which occasioneth different faiths, (See ver. 13.) Yet, there is only this one faith allowed by Christ, neither is there any other faith but this one in true Be∣lievers, if we look to those Truths which are of abso∣lute necessity to salvation; there is an agreement in those, and one and the same faith of those in all, whatever may be their differences about other inferiour Truths, Act. 4. 12. Thirdly, there is but one Baptism, whereby is meaned neither the Baptism of affliction, Mat. 20. 22. nor of the extraordinary gifts of the holy Ghost, Acts 1. 5. but the ordinary Sacrament of Baptism, the pra∣ctice whereof is enjoyned by Christ under the Gospel, Matth. 28. 19. And it is said to be one, not in respect

of the persons administrating, or receiving this Ordi∣nance, but of its nature and substance, as having the same author, Christ, Matth. 28. 19. the same outward element for kind, Act. 8. 36. the same way of admini∣stration enjoyned, Matth. 28. 19. the same ends and uses towards those who are baptized, Rom. 6. 3. 4. Doct. 1. All these, who are of this one body, animated and acted by this one Spirit, and have well-grounded hope of glory, they must, and do subject themselves to Christ, as Lord, in so far as they are ruled by His Laws, Acts 9. 6. and patiently submit to His corrections and cha∣stisements, Heb. 12. 6, 7. for, He maketh their being of one body, having one spirit and one hope, and their sub∣jection to this one Lord, of equal extent; one Lord, saith he. 2. The consideration of this, that the whole Church, and all the Members thereof, are subject to the dominion of one Lord and Master, Christ Jesus, is a strong argument for inforcing this duty of keeping uni∣ty and peace among themselves; this being a duty, which not only he did presse most vehemently upon His followers, when He was about to leave the world, and depart from them, Joh. 13. 34, 35. but also did most ear∣nestly intreat the Father for, even that they might be all made one in Him, Joh. 17. 21, 22. Besides, what a shame is it for the Servants of one Master to fall at odds among themselves, and thereby neglect their Masters work committed to them? for, he presseth the study of unity from this, that there is one Lord. 3. The Law, by which the Lord Christ will have His subjects ruled and governed, is not searched out, and known by sense or na∣turall reason, but, being revealed in the Word, it is laid hold upon by faith, and credit given to it, because of His authority who hath revealed it: for, so much may be gathered from his making mention of faith, or the Doctrine of faith, immediately after he had spoken of the Lord Christ; one Lord, one faith, saith he. 4. The consideration of this, that the whole Church, and all the true and lively Members thereof, do professe one and

the same fundamentall Truths revealed in Scripture, as the only object of saving faith, and way to salvation, ought to be a strong motive for keeping concord and unity in all other things, which otherwise might occa∣sion dissention and strife. This agreement in the main, in the journeys end, and the necessary way, which lead∣eth to it, should make them ashamed to fall at odds and strife about other things of lesse importance and mo∣ment: for, he presseth unity from this, that there is one faith. 5. The wise Lord hath judged it fitting to add the Sacraments, as seals unto the Doctrine of faith and salvation, contained in Scripture; that hereby we may be the more enabled to take up and understand that Doctrine, and be the more affected with it, as having the purpose of it, not only exhibited and represented to our ear in the Word, but to our eye also in the Sacra∣ment, and that we may be the more confirmed in the truth of that Doctrine, as having not only His word and writ for it, but also His seal and pledge: for, after mention made of the Doctrine of faith, he presently addeth there is one Baptism. 6. The Lord hath added Sacraments to the doctrine of faith, not only for the rea∣sons mentioned, but also for engaging the party receiver unto such duties as the Doctrine of faith doth presse upon him; a Sacrament being as a military oath, where∣by we bind our selves to fight under the Lords banner, and in all things to be for Him: for, he doth presse them to duty, even to keep unity, from this, that they were partakers of this one Baptism. 7. The consideration of this, that the Church and all the Members thereof are dedicate to God, in one and the same Sacrament of Bap∣tism, unto the receiving whereof, all do accord, is a strong motive to make them keep peace and unity in other things, seing this onenesse in Baptism doth imply our communion in all other things, which are signified and sealed unto us by that Sacrament, which are all those things wherein our salvation is most nearly con∣cerned, and that by Baptism we are solemnly engaged

to go about our Master's work, Rom. 6. 4. and so to eschew all renting, and falling out among our selves, by which His work is much retarded: for, he maketh this another argument to enforce unity, that they did all partake of one Baptism. Only know, that though we are not to re-baptize those who are baptized by schis∣maticall and hereticall Churches, even though they err in some fundamentall truths, so long as the substantiall parts of Baptism are preserved, though mixed with much of their own superstitious trash, and therefore in some respect we may be said to have one common Bap∣tism with them; yet, it doth not follow hence, that we are tied to keep unity with them simply and in all re∣spects. We are only hereby tied to seek union with them, not by joyning in their schism, or damnable he∣resies, but by labouring to reclaim them from those: and if they be one in all the other essentiall ties and bonds of union here mentioned, as of having one Lord, one faith, &c. this onenesse of Baptism doth engage to be willing, and endeavour, for our part, to keep the bond of peace with them in other things: for, those seven unities, or bonds, and arguments, are not to be taken separately, but joyntly, as to the pressing of unity: yea, and though they be not one in all the rest, yet it engageth us to own them in those things wherein they are right and owned by God, providing always we touch no un∣clean thing, 2 Cor. 6. 17. In these respects, and with those limitations we deny not but unity should be keep∣ed with hereticall Churches, even the Church of Rome her self.

Vers. 6. One God and Father of all, who is above all, and through all, and in you all.

HEre is the seventh unity, which is the last bond, or ty, of the Churches essentiall unity, and serveth also for an argument perswading to keep peace and unity in other lesser differences: which argument, is, first, pro∣pounded,

to wit, all Believers have one common God and Father; for, though God, as Creator, is the God and Father of all the creatures, Act. 17. 28, 29. yet, seing the Apostle is speaking of the union of the Church, and of all the members thereof, for urging whereof, this consideration of one God and Father of all, is used as an argument: therefore it seemeth He is called God and Father with respect to those, and chiefly to real Believers in the Church, to whom He is God and Father in a pe∣culiar way. He is their God, by entering a gracious Covenant with them, whereof this is one article, that He shall be their God, Jer. 31. 33. that is, all in Him shall be forthcoming for their good: He is their Father also, by receiving them into the number, and by giving them a right unto all the priviledges, of the sons of God, Joh. 1. 12. Now though this may be meaned of all the Persons of the blessed. Trinity; not only the first, but also the second, and the third, being the God and Fa∣ther of Believers, Joh. 20. 28. Act. 5. 3, 4. yea, all of them being one, and the same God, 1 Joh. 5. 7. Yet, seing the Son and holy Ghost, are spoken of before, ver. 4, 5. the first Person is mainly to be understood here, who is called one God, not secluding the Son and holy Ghost, who are one and the same God in essence with the Father, but in opposition to idols, who are no gods, 1 Cor. 8. 6.

This argument or bond of unity, is, next, enlarged in a description of this one God. 1. From His eminencie and dominion above all His creatures. 2. From His presence and powerfull providence, whereby he run∣neth through all the creatures, upholding them in their being, Heb. 1. 3. directing, disposing and governing all of them, Dan. 4. 34. and all their actions, Psal. 135. 6. Thirdly, from His special presence by the gracious ope∣rations of His holy Spirit with the truly Regenerate, whereby He is said to be in all, to point-out the inti∣macy and nearnesse of His presence in this respect above the former, and not simply in all, as formerly, but in

you all, meaning the believing Ephesians and such as they were. Doct. 1. As our strongest union is to be one in God, and our greatest happinesse to have interest in this one God; So, by making use of Christ, as He is held forth in the Doctrine of faith, and sealed to us in the Sacrament, we may come up to plead interest in God: for, as he placeth this unity of having one God, in the last place, because it is most considerable; so he doth subjoyn it immediately to what he spake of one Lord, one faith, one baptism: There is one God and Father, saith he. 2. The unity of the God-head in the Trini∣ty of the Persons, ought to be a strong motive to stir us up to unity among our selves; seing there is nothing, wherein we can resemble God more, Joh. 17. 21, 22, 23. for, the Apostle inforceth the study of unity from this, that there is one God. 3. This motive for keeping unity, is so much the stronger, and more moving, when we consider, that this God hath graciously become the common Father of all Believers through Jesus Christ, whereby they are all the sons and daughters of one Father, 2 Cor. 6. 18. and so a matter full of shame for them to strive and contend among themselves, Gen. 13. 8. for, he strengthneth this argument for unity from this, that this one God is the Father of all, to wit, of all Believers. 4. Whatever be the other differences among Believers, and their discouragements arising hence, as that some are strong, some are weak, some rich, some poor, &c. yet this is a priviledge common to all, which may counterballance all their other inequality, even that they have all equal interest in one God, and that this one God is their common Father; and therefore will have a fatherly affection, (Matth. 7. 11.) pity, (Psal. 103. 13.) and care of all, Matth. 6. 25, &c. for, saith he, there is one God, and Father of all. 5. It is the duty of Ministers, when they are pressing duty to God upon people, and of people, when they would charge sense of duty to God upon themselves, to set forth and be much taken up with Gods excellency and great∣nesse;

this being a singular mean to engage the heart unto high esteem of Him, and from esteem to serve and honour Him, Mal. 1. 6. for, the Apostle, pressing upon these Ephesians the duty of unity, doth hold Him forth in His glory and greatnesse; Who is above all, and through all. 6. Gods soveraignity and greatnesse, doth not mar His low condiscendency to supply the empti∣nesse and necessities of His creatures: for, though he be above all in dignity; yet He is through all, upholding and over-ruling all by His powerfull providence. 7. Whatever God is by His common providence unto all His creatures, He is all that, and much more to His own called people and real Believers: for, He is through all by His common providence; but besides that, saith he, He is in you all, to wit, by the presence of His Spi∣rit and speciall grace. 8. From all those seven unities joyntly considered, and the Apostles scope in all, Learn, 1. The essential unity of the Church, which cannot be broken, the Church remaining a true Church, and the many things, wherein there is of necessity an agreement that way, is a strong argument to enforce the study of unity and peace in other things of lesse concernment: for, the Apostle doth here presse unity, by reckoning se∣ven unities, wherein they did agree, as if he had said what a shame is it for you, who are so many wayes one, to rent in pieces for those things, which comparatively are just nought? 2. So near and intimate is that con∣junction of true Believers, so many strong and indis∣soluble are these spirituall bonds, by which they are knit together among themselves, that, if they were duely pon∣dered, the hearts of those who fear the Lord, could not choose but be mutually inlarged, and their affections in∣flamed one to another, as to their dearest friends: yea, the most strict of civil, carnall and naturall bonds, should not bind so firmly as those, Matth. 12. 48, &c. for they are one body, one spirit, have one hope, one Lord, one faith, one baptism and one God. And what con∣junction or union can be so firm, as what is grounded upon all those?

Vers. 7. But unto every one of us is given grace according to the measure of the gift of Christ.

HItherto the Apostle hath inforced the study of unity, by an argument taken from those things that are one and the same in the Church and all the true mem∣bers thereof. Now, followeth the second argument from those things which are not one in all, but diverse al∣most in every one, to wit, the diversity of gifts and graces bestowed by God upon the severall members of the Church: which diversity also he sheweth doth tend to union, because, first, all those several gifts and their diverse measures, do come from one and the same author, to ver. 12. Secondly, they are all given for promoting one and the same end, to ver. 17. And, 1. in this verse by way of correction, and pre-occupation of an ob∣jection, he holdeth forth Christ, as the author of all those gifts and different measures, to this purpose, that notwithstanding of what he said of those many things, wherein they were one; yet there were other things, wherein they did differ, which neverthelesse were so far from dissolving in reason the bond of union, that upon the contrary they did contribute much for keeping of it firme; in so far as, though every true member of the Church had his own peculiar grace, and in some re∣spects, either as to the substance, or measure of the grace, differing from the grace of others; yet all those diffe∣rent graces of the several members, are bestowed by one and the same Christ, and received in the measure and degree which seemeth good unto Christ the giver to prescribe and measure out unto every one: where by grace, is not meaned Gods favour, or grace freely bestow∣ing, as in other places, (See upon Ephes. 2. 8-.) but the fruits flowing from this grace, to wit, grace freely given, as appeareth from the instance given (ver. 11.) of this grace in the ministeriall gifts and offices: Which graces are of two sorts, First, saving, which are only in the

regenerate, called grace, because they flow from, and are evidences of Gods grace and favour, 1 Joh. 4. 19. Secondly, common gifts, called grace, Eph. 3. 8. because they are freely given, 1 Cor. 4. 7. The latter whereof is here chiefly meaned, as appeareth also from the instance given, ver. 11. because it is only in those common gifts and graces, wherein real Believers do differ, as to the substance of them, some being given to one, and some to another, 1 Cor. 12. 8. whereas all have one and the same saving graces, 2 Pet. 1. 1. although they differ also in the measure and degree received of those, 1 Joh. 2. 13. In which respect, even saving graces may be also here meaned. Doct. 1. Though the Lord is not pleased to bestow upon all the Members of the Church an equal measure of gifts and graces; yet He giveth to every one some gift and in some measure, and those either the com∣mon gifts of His Spirit, as to all the Members of the Church visible come to age, and the right use of com∣mon reason, 1 Cor. 12. 11. Or, saving grace also, as to all the truely regenerate, 2 Pet. 1. 3, 4. for, he saith, unto every one of us is grace given. 2. The Lord is pleased to dispense His graces and gifts to every one, not in the same, but in a different measure, so that though the same saving grace for substance be given to all the truely rege∣nerate: yet, it is not given to all in the same measure, nor yet to any in any measure, who are visible Profes∣sors only: and though all have some common gifts, whereby in some measure they may be made profitable in their station to the body, yet none hath all gifts, nor all the same offices, wherein they may exercise their gifts, ver. 11. nor yet do all receive the same measure of those common gifts: for, so much is implyed, while he saith, Grace is given according to a measure. 3. The greatest degree of gifts and graces, which God bestow∣eth upon any, is far below that fulnesse of grace which is in Christ: He giveth unto none so much, but there is alwayes somewhat wanting, and they who have receiv∣ed most, are capable of receiving more: for, their

receiving grace according to a measure, implyeth their receipts are capable of increase, and a difference, as to this, between their receipts and Christs, Joh. 3. -34. To every one is given grace according to that measure. 4. The want of some excellent gifts bestowed upon others, or of that excellent measure of saving graces, which others have, doth not argue a man unregenerate, or wholly destitute of saving grace: for, the Apostle sheweth that even those who had one hope, Lord, Faith, God and Father, and consequently had saving grace, ver. 4, 5, 6. were not all gifted with one and the same, but with a diverse measure of gifts and graces, while he saith, But to every one of us is grace given according to the measure. 5. Diversity of gifts in the Church, and diverse mea∣sures of saving grace, are an ordinary occasion of divi∣sion and strife; in so far, as these dividing lusts of pride, contempt, envy, discouragement, are apt to take occa∣sion to stir and vent themselves from those different mea∣sures: for, the Apostle his entering upon this argument for union from the diversity of gifts by the adversitive particle But, doth imply that they were prone to take occasion to rent upon that diversity, and therefore he doth joyntly preoccupy an objection against union, and bring an argument for it; But unto every one of us is grace given. 6. Whatever be mens pronenesse and in∣clination to rent and divide because of different receipts and measures; yet that same diversity, if well consi∣dered, would be found to be one of the strongest ties and bonds of union; in so far as hereby none, no, not the most eminently gifted, can say he hath no need of others, but every one are made mutually indigent of one anothers help, and even the meanest in some measure fur∣nished to be helpfull unto others: (See Paul proving this excellently from the similitude of the different mem∣bers in the natural body, 1 Cor. 12. 14, &c.) for, the Apo∣stle's scope in this and the following verses, is to enforce unity from the diversity of gifts and graces amongst the Members of the Church; But unto every one of us is

grace given. 7. This doth also inforce the study of uni∣ty from this ground of diversity of gifts, if we consider, that all we have of that kind, is freely given, and there∣fore we are not to be puft up with it, nor to abuse it, con∣trary to the mind of the giver; and that both our gifts and measures, however diverse, do yet come from one rise, fountain and author, and therefore we ought to be one in making use of them; and that this one author is the Lord Christ, God Man; Mediator, in whose hands are all things given of the Father, Mat. 11. 27. that He may dispense to whom, and in what measure He pleaseth, and therefore we are not only not to quarrel for our own measure, it being His allowance, who doth all things well and wisely, Mark 7. 37. but also ought to imploy our gifts and severall measures for the edifica∣tion, and not the renting of His body, which is the Church: for, the Apostle inforceth unity from the di∣versity of gifts upon those considerations, that they were given by one and the same Christ; But to every one is grace given, according to the measure of the gift of Christ.

Vers. 8. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.

THe Apostle, secondly, in this first branch of the second generall argument for union, from the diversity of gifts, doth confirm, from Psal. 68. 18. what he presently said, that Christ is the author and bestower of all graces and gifts with their diffe∣rent measures. In which place of the Psalm, David doth look through the ark, a type and shadow, to Christ the substance, and in a prophetical way, speaking of things to come as already past, to point-out the cer∣tainty of their performance, he doth foretell that Christ should, in a triumphant manner, ascend up on high, or unto the heighest heavens (See ver. 10.) and that at, and by vertue of His ascension, He should, first, lead cap∣tivity captive, that is, as he had upon the crosse foiled

His many enemies, and begun to triumph over them, Col. 2. 15. So in His ascension He should continue the triumph, evidently declaring, that He had given a to∣tall rout to all the spiritual enemies of His Church and Kingdom. The expression used to set forth this purpose, hath in it an allusion to conquerors, who, in their tri∣umphing solemnities, used to drive their captive enemies before their own triumphant chariots. See this expres∣sion used in the same sense, Judg. 5. 12. And, secondly, following the same allusion to triumphing conquerors, who used to divide and scatter the spoil, and other mag∣nificent gifts among the applauding Citizens and Soul∣diers, he sheweth that Christ should at, and by vertue of His ascension, pour-forth and distribute a large mea∣sure of gifts and graces upon His Church and severall members thereof: which prophesie, the Apostle, citing the place with some variation of the words, but keeping close to the sense and purpose, doth shew, was now ful∣filled by Christ; and consequently, that Christ is the bestower of all graces and gifts with their different measures, as was affirmed, ver. 7. Doct. 1. Ministers ought to hold forth nothing for truth, or presse nothing as duty upon the Lords people but what they may con∣firm and prove to be such from the authority of God speaking in Scripture: yea, and it is their duty some∣times to bring forward their proof, by making expresse mention of it: for, thus doth Paul confirm what he spake, ver. 7. by a testimony cited from the Psalms; Wherefore he saith, that is, David, or the Spirit of God, speaking by David, saith. 2. As there was much of Christ revealed in the Scriptures of the Old Testament, though but darkly, and under a vail of types and cere∣monial shadows; So He was revealed and spoken-of in those Scriptures as true God and Jehovah: for, that which is said, Psal. 68. was spoken of God, even Jeho∣vah, as appeareth from ver. 4. and all alongst, which Paul sheweth here was fulfilled in Christ; Wherefore be saith, he hath ascended, &c. 3. Though the very

words and phrase of Scripture, are much to be thought of and closely adhered unto so far as is possible; lest by our unnecessary casting of Scripture-purpose in an affected strain of words unknown to Scripture, we lose at length the purpose with the words, 2 Tim. 1. 13. Yet, the sense and meaning of Scripture, is mainly to be sought-after and kept in remembrance, so that though we do not call to mind the very words of such a Scrip∣ture, but only the sense, meaning and purpose of it, we may draw comfort, or information from it, or make use of it otherwayes: for, the Apostle here, as oft elsewhere, doth not so much adhere to the precise words, as to the sense of that Scripture which he cites, in so far as where in the Psalm it is said, Thou hast ascended, and received gifts for men, to wit, He received them to be given to men, it is here, When He ascended, and gave gifts unto men. 4. Our Lord Jesus Christ, having finished the work which was given Him to do on earth, Joh. 17. 4. did locally ascend unto heaven, carrying His humane nature up thither, Act. 1. 9. 10. that so He might be exalted in that glory, which He had before the world was, Joh. 17. 5. and take possession of heaven in our name, Eph. 2. 6. and there prepare a place for us, Joh. 14. 2. for, saith he, When He ascended up on high. 5. As Christ did engage in a warfare on our behalf with many strong and potent enemies, to wit, the devil, the world, sin, death and hell; So He hath carried the day of all, and gained an absolute compleat victory over all, in so far, as, though the Godly must have a battel with these, Eph. 6. 12. yet Christ the Head of Believers, is now above the reach of hazard from enemies, and consequently Believers in their Head: yea, and they themselves are above all hazard also, in so far as all their enemies cannot mar their salvation, Rom. 8. 35, &c. Sin and Satan doth not reign in them, Rom. 6. 12, 14. death hath lost its sting towards them, 1 Cor. 15. 55. and become a passage unto life, Philip. 1. 23. for, by this captivity, which Christ led captive, is meaned not those

whom He delivered from captivity, but whom He fought against, brought in captivity, and triumphed over, even all His and our spiritual enemies; He led captivity (or, a multitude of captives) captive. 6. The constant opposition, which Satan raiseth against the Church and Kingdom of Christ, doth not so much flow from any principle of hope in him to prevail in that wofull work, as from his inveterate blinded malice against the salvation of sinners, so that he cannot but malign and oppose it, though he know he cannot mar it: for, at Christs ascension he could not but know, that by all his malicious cruel actings against Christ, he had effectuate nothing but his own eternal shame and con∣fusion, seing that Christ did thereby openly declare He had led captivity captive. 7. As those, for whom Christ did purchase any good or advantage by His death, and did manifest His purchasing good for them by His as∣cension, were men, and not devils; So not only saving graces, which are given to the Elect only, but also com∣mon gifts, are a part of His purchase, which are given sometimes to reprobates for the good and edification of His Church, Matth. 7. 22, 23. for, both these are com∣prehended here under gifts, which being purchased by His death, He did at His ascension in a larger measure than formerly give unto men, and to men indefinitly, even to rebels, Psal. 68. -18.

Vers. 9. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth?

THe Apostle doth, thirdly, comment upon, and apply the cited testimony. And, first, he sheweth what Christs ascending unto heaven (to wit, by His own di∣vine power, otherwise the Apostle's inference in this place should not hold) did presuppose, as necessarily foregoing, even His previous humiliation and abase∣ment in all its steps, expressed by His descending to the lowerparts of the earth; where, the lower parts are to be

understood, by comparing not the parts of the earth among themselves, but earth with heaven, the earth be∣ing the lowest part of the world; and particularly, it pointeth either at His conception in the womb of the Virgin (See conception so expressed, Psal. 139. 15.) or at His burial (expressed by a like phrase, Matth. 12. 40.) wherein the Apostle's scope is not only to prove, that the former testimony is pertinently cited, and applyed to Christ, but also to presse humility in order to unity and peace from Christs example, as Phil. 2. 7. Now, Christ is said to have descended, not properly and locally, as man, (for, before His incarnation He was not man) but as God, and therefore not properly by changing place, but improperly, and with respect had to His state, by taking on the humane nature upon earth, under the in∣firmities whereof He did for a time hide His divine glo∣ry, so that very little of it did appear, and to some few only, Isa. 53. 12. Doct. 1. Sacred Scripture is a great depth, containing much more than what is obvious at the first view; and therefore we are to advert not only to that which is expresly said in Scripture, but what may be drawn from it by direct and just consequence: for, Paul doth so look on this testimony of Christs as∣cension, as finding another great Truth concerning His previous humiliation lurking under it, and by just con∣sequence deducible from it, while he saith, Now that He ascended, what is it but that He first descended? 2. It is not enough for Ministers to cite Scriptures for confirma∣tion of those Truths which they hold forth to the Lords People, except the Scriptures cited be pertinent, and the pertinency of them be also made clear and obvious: for, Paul, having cited a Scripture to confirm somewhat which he said of Christ, doth prove the Scripture cited doth speak of Christ, because it implyeth previous de∣scending and humiliation in the partie spoken of, which can agree to none other of the Persons of the blessed Trinity, but to Christ only; Now that He ascended, what is it but that He descended? 3. Such was the love of

Christ to lost sinners, Joh. 15. 13. and to the glory of His own and his Fathers mercy to be manifested in their salvation, Joh. 17. 4. that He did willingly lay aside His glory, which He had with His Father before the world was, Joh. 17. 5. by assuming the nature of man to Him∣self, and suffering therein the utmost of misery and grief which the malice of men and devils could inflict, and which seemed good unto the Father, in order to the satisfaction of provoked justice, to inflict, Heb: 10. 7. for, all this is implyed in His descending; and saith Paul, Now that He ascended, what is it but that He de∣scended? 4. Then do we study and know Christs ex∣altation aright, when we do also seriously consider, and think upon His previous humiliation and abasement: for therein we may see, not only how low He stooped for our good, but also that He hath fully accomplished whatever He undertook, and is now absolved, Joh. 17. 4, 5. and that the Lords usuall way is with His own, as it was with Christ, to make their deep humiliation and lowlinesse of mind go before their highest exaltation and honour, Prov. 15. 33. for, Paul doth read previous humiliation in Christs exaltation, and thinks upon both joyntly; Now that He ascended, what is it, but that He de∣scended? 5. Then do we think upon Christs humilia∣tion and abasement aright, when we consider it in its greatest depth and lowest step unto which He demitted Himself, even to the lowest parts of the earth: for therein we may see the greatnesse of His love, the depth of our misery, and the full sufficiency of the price paid by Christ in the state of His humiliation, in order to our delivery; He also descended first into the lower parts of the earth: by which is not meaned the place of the damned, nor any place near to that, where the souls of the Patriarchs were before Christs death, as the Papists affirm; this being contrary to Scripture, affirming that Christs soul was after death to be in heaven, Luk. 23. 43. and that the souls of the Patriarchs were there also, Luke 16. 22, 23, 25, 26. but hereby, as I shew in the

exposition, is meaned His conception and buriall, with all the other steps of His humiliation interveening.

Vers. 10. He that descended, is the same also that ascended up far above all heavens, that He might fill all things.)

THe Apostle, in the explication and application of the cited testimony, doth, next, shew what it expresly holdeth forth, to wit, Christs ascension; and illustrates it from this, that the person who ascended, though now made man, was the same with him who descended to take on the nature of man. 2. That He ascended to the highest heavens, the seat of eternall glory, far above those visible heavens, not only in situation, but also in duration and glory, and are called the heaven of heavens, (1 King. 8. 27.) the third heavens, (2 Cor. 12. 3. 4.) and sometime simply by the name of heavens, Act. 3. 21. And, thirdly, from the end of His ascend∣ing, even to fill all things, not all places, with His bo∣dily presence, (for Him must the heavens contain, Act. 3. 21.) but that He might fulfill all prophesies concerning Himself, and all those parts of His mediatory Office, which were yet to be performed in heaven: and parti∣cularly, that He might fill His Church, and all the mem∣bers thereof, (which are His all, even His whole body, Joh. 6. 45.) with a large and plentifull measure of the gifts and graces of His spirit, Joh. 7. 39. according as was foretold in the cited testimony. Doct 1. The di∣stinction of natures in Christ after His incarnation, doth not infer a distinction of persons in Him; He remaineth one person still: for, the Apostle speaketh of Him after incarnation, as of one; He that descended, is the same also that ascended. 2. Jesus Christ remaineth one and the same person after His assuming the humane nature unto Himself with that which He was before, so that neither is the person of God-man, Mediator, any third thing, made up, or compounded of both those natures, nei∣ther did the humane nature add any thing, before want∣ing,

to make up, perfect, or work any alteration in the personall substance of the Son of God: only the hu∣manity of Christ, being destitute of any personal sub∣sistance of its own, is, as it were, ingrafted in the second person of the God-head, the Son of God, and doth sub∣sist in Him: for, Paul sheweth that He who ascended, be∣ing now God-man, is the same with Him who de∣scended before His incarnation; He that descended, is the same also that ascended. 3. By vertue of this perso∣nall union betwixt the divine and humane nature of Christ, there ariseth such a communion of the distinct properties of each nature, that those things, which are proper only to the one nature, are ascribed to the whole person: for, the same person is said here to descend and ascend, though He did descend, to wit, improperly, as God, not by change of place, but by assuming to Him∣self the humane nature, and did ascend properly by change of place, as he was man, and according to His humane nature; He that descended, is the same also that ascended. 4. Then do we profitably think on Christs exaltation, when we extend our selves unto the utmost to look upon the height of that honour and glory, unto which the humane nature, assumed by Christ, is now exalted; that so we may be the more taken up with ad∣miration, Heb. 2. 6, &c. and the more encouraged in hopes of through-bearing, as knowing that our head and neer kins-man is already possessed of glory, and resideth there, as our great and powerfull Atturney and Agent to minde our everlasting concernments, as His own, Heb. 7. 25. for, Paul holdeth forth His exaltation to be considered thus, when in stead of what was said in the Psalm. He ascended up on high, he saith here, He ascended up far above all heavens. 5. Though Christ did furnish His Church with a competent measure of gifts and graces, even before His ascension or incarna∣tion, Heb. 1. 1. yet, it pleased the Lord to suspend the pouring forth of His Spirit in such a large and plentifull measure upon His Church both of Jews and Gentiles,

untill Christ, having overcome and spoiled principali∣ties and powers by His death, had risen again, ascended, and taken actuall possession of His Kingdom; that so the glorious state of His Church and subjects, as it now is under the Gospel, might not go before, but follow after the glory of their King and Head: for, saith he, He ascended, that He might fill all things. 6. The way of Christ with His own, especially with His Church in generall, is such, that what is sad and grievous in it, in one respect, is joyous and advantageous unto them in another; for, Christs removall of His bodily presence, was sad to His Disciples, Joh. 16. 6. and yet a forerunner of much good; He ascended, that He might fill all things. 7. So large, and inexhaustible is that fountain of ful∣nesse in Christ, our exalted Lord, that, though all His followers and subjects be but empty things in them∣selves; yet, He can fill, not only one, but all, and all as well as one, yea and He doth really fill them, even here, to wit, with a fulnesse answerable to their present state of child-hood and imperfection, a fulnesse of grace in respect of parts, though not of degrees: for, this was the end of His ascension, that He might fill all things.

Vers. 11. And He gave some, apostles: and some, prophets; and some, evangelists: and some, pastours, and teachers.

THe Apostle, fourthly, in this first branch of that ge∣nerall argument for union, confirmeth and illu∣strateth what he spake concerning diversity of gifts given by Christ, by giving an instance thereof, not in gifts, but in the severall Offices and Office-bearers in the Church: which is all one, as if he had given an instance in the variety of gifts, seing Christ imployeth none in any office, but whom He doth furnish in some measure with gifts answerable to the imployment. Neither doth he enumerate all those Office-bearers, which Christ hath appointed in His Church (See others besides, 1 Tim. 5. 17. Acts 6. 2, 3.) but only so many as are sufficient

to his present scope, even those who labour in the Word and Sacraments, whose various gifts are most conspicu∣ous in the spirituall edification of the Church. Of which he reckoneth five, and saith of them all, that Christ did give them at His ascension, though He did send forth some of those, to wit, the Apostles before then, Matth. 10. 1. Joh. 20. 21. The reason whereof, is, because not only some were then added to the Apo∣stles, as Act. 1. 26. Act. 9. 15. but also all of them were then solemnly installed, and publickly confirmed in their office by Christ, in His visible pouring forth the gifts of the Spirit in an extraordinary measure upon them, Act. 2. 3, 4. Of which five, there were three extraordinary Office-bearers to continue for a time on∣ly, first, Apostles, the severall characters of which of∣fice, see upon Col. ver. 1. doct. 2. to which this one is to be further added, that an Apostle behoved to have seen Christ in the flesh, 1 Cor. 9. 1. Secondly, Prophets who those were, see upon Eph. 3. ver. 5. Thirdly, Evangelists, not those who wrote the History of the Gospel, whereof some were Apostles, as Matthew and John, but others, who being called mediately by the Apostles (2 Tim. 1. 6.) were their companions in tra∣vels, Gal. 2. 1, 3. and sent out by them, as occasion of∣fered, to settle and water such Churches as the Apo∣stles had planted, 1 Cor. 3. 6. 1 Tim. 1. 3. and there to remain, not constantly, but untill the Apostles should recall them, 2 Tim. 4. 9. such were Timothy, Titus, Syl∣vanus, Apollos and Tychicus, &c. The other two are or∣dinary Office-bearers, Pastors and Teachers; I say, two, though the disjunctive particle some, be not cast in be∣tween them: for, they are distinguished, Rom. 12. 7. 8. and the exercise of their respective offices, is distinguish∣ed also, 1 Cor. 12. 8. so that by the Pastors are meaned those, who, besides their ability to open up the Text of Scripture in some measure, are chiefly gifted with the word of Wisdom, wisely, and powerfully to apply the Word for working upon the affections, as the matter

requireth; and the Teacher is he, who is gifted with the word of Knowledge, or ability to open up the mind of God in Scripture, establishing Truth, and confuting Error, without insisting much upon particular applica∣tion: which office, because of the Churches poverty, is confined to the schools, and the ordinary exercise of it before the people left upon the Pastor. Doct. 1. As the Father Son and holy Ghost are one and the same God; so they do all concur in one for bringing about the Churches good: and this in a speciall manner, by sending forth Ministers to feed the flock and furnishing them with competent gifts: for, what is here spoken of Christ, is some times ascribed to God the Father, 1 Cor. 12. 28. and sometimes unto the holy Ghost, 1 Cor. 12. 11. And he gave some Apostles, &c. 2. It is the prero∣gative of Christ the King and head of His Church, to appoint the severall sorts of offices, and Office-bearers in His Church: neither is it in the power of any whom∣soever, whether Kings or Churches, to add to, or di∣minish from any thing appointed by Him herein: for, it is the prerogative of Jesus Christ to have given some, Apostles; some, Prophets, &c. 3. As Christ doth put none in office, but whom He furnisheth with gifts; so we are not to exercise our gifts in a disorderly way, but within the compasse of our stations, and in those offices unto which we are called by God: for, so much doth the Apostle teach, while, proving the variety of gifts, he giveth an instance in those diverse offices wherein those gifts are to be exercised, And he gave some, Apo∣stles; some, Prophets, &c. 4. The gifts, which God bestoweth upon His publick Ministers for the work of the Ministery, are the prime and chief of all those gifts which the Lord Christ doth bestow upon His Church, and much to be preferred to the private gifts of others, in so far especially, as they are the ordinary mean ap∣pointed by God for working saving Grace, Rom. 10. 14, 15. for therefore is it, that the Apostle not only here, but else where, (Rom. 12. 6. 1 Co••. 12. 28.) being to

give an induction of those various gifts, bestowed by Christ upon His Church, doth begin with, and insist mainly on those gifts, which are given to His publick Ministers and preachers of the Word; He gave some, Apostles; some, Prophets. 5. A Ministery sent by Christ, and sufficiently furnished with ministeriall gifts for the conscientious discharge of that calling, is a singular gift of God unto a people, whereby Christ doth supply the want of His bodily presence among them, and bringeth about the edification of His Church, as effectually as if He Himself were present upon earth, Joh. 14. 12. for, when Christ ascended up far above all heavens, He gave, in a special gift to His Church, and as it were in supply of His absence, some, Apostles; some, Prophets. 6. The Lord Christ hath never appointed such an office-bearer in his house as the Pope, whom Papists call the visible head of the universal Church on earth, supplying the room and place of Christ now absent in heaven; nor yet of a Lord prelate, commonly called Bishop, who, according to the maintainers of that office, is one entrusted with the actual oversight of many Congrega∣tions, and of whole Provinces, with a degree of autho∣rity flowing from their office, over and above all the Mi∣nisters of Jesus Christ within those bounds: for, if Christ had appointed those great Offices and office-bearers as necessary in His house, how should the Apo∣stle have passed them over, not only in all other places, where he speaketh of this purpose, but also here, where he is reckoning forth those gifts and offices which Christ, ascending to heaven, hath appointed to supply in a spe∣cial manner the want of His bodily presence upon earth? which without all doubt should be most supplied by those, if they were of His appointment: and therefore, though the office of ruling Elder and Deacon be not so necessary to be here mentioned; Yet, those great Offices, the mentioning whereof would have been so subservient to his purpose, could not be well omitted: Now, none of those are here; for he gave some, Apostles; some, Pro∣phets,

&c. 7. The Lord Christ hath not intrusted all with a publick office in His house, but some only, to whom the rest ought to submit themselves, and obey in the Lord, Heb. 13. 17. Neither are all Office-bearers in∣trusted with one and the same office; and therefore not indued with the same measure of gifts and parts, so that we are not to measure all by some, rejecting others, who come not up in all things to those: for, He gave some, Apostles; some, Prophets; some, Evangelists, &c. some only, and not all. 8. The Lord hath alwayes raised, and yet will raise up men in His Church according to what the exigence of the times requireth: and though we have not ground to look for men extraordinary, whether for gifts or office; Yet for men singularly assisted in their ordinary stations, when the important affairs of the Church do call for such: for, here, when there were extraordinary things to be done, the first foundations of the Christian Church to be laid, the Canon of Scrip∣ture to be compleated, the Jewish way of Religion, once established by God, to be put down, the Lord Christ sendeth forth extraordinary office-bearers, and ex∣traordinarily assisted: for, to bring all this about, He gave some, Apostles; some, Prophets; some, Evangelists. 9. So wise and mercifull is the Lord Christ, that He doth not overburthen His servants too much, but where their work goeth beyond their strength, He hath sufficiently provided how a part of their burden may be taken on by others: for, the work of laying the foundations of the Christian Church, being too heavie for the twelve Apostles, He did allow them co-workers and fellow∣helpers, even the Prophets and Evangelists; He gave some, Apostles; some, Prophets; some, Evangelists, &c. 10. Whatever is done in the Church of Christ according to His order, though mediately by the hands of men, Christ will own it, as if it were done immediately by Himself: which holdeth especially in the Churches cal∣ling of fit men to the work of the Ministery, according to the order appointed by Christ: for, he maketh the

calling of ordinary Pastors and Teachers, though it be mediate only, and by men, to be from Christ, as well as the immediate extraordinary calling of the Apostles; He gave some, Apostles; some Pastors and Teachers. 11. As it is needfull that both the judgments of people be in∣formed, and their affections wrought upon, and as God hath furnished His servants with answerable gifts for effectuating both; so we are not to despise either of those sorts of gifts, neither the sound, plain, able, teaching gift, though it be not so operative or taking upon the affections; nor yet the pithy, moving, pasto∣rall gift that worketh upon the affections, though it be not accompanied with profound knowledge and great learning in those who have it: for, the Lord dispenseth both those gifts, and oftimes not to the same person; He gave Pastors and Teachers.

Vers. 12. For the perfecting of the Saints, for the work of the ministery, for the edifying of the body of Christ.

THe Apostle, having thus far enlarged himself upon the first branch of that general argument for union, taken from the diversity of gifts in the Church, to wit, because they all came from one and the same author, he doth now fall upon its second branch, inforcing unity notwithstanding the diversity of gifts and offices, because they are all given for promoting one and the same end: which end, is, first, propounded in this verse in three different expressions, all tending much to the same pur∣pose, but with some difference in regard of three sorts of persons, to whom the ministerial function hath reference. First, in regard of the Saints, or people, the end of the Ministery is to perfect them, that is, to bring them out of that disorderly, disjoynted and confused frame, po∣sture and condition wherein they are, and to fix them in a well-ordered, compact spiritual frame and state, which is attained when they are joyned to Christ by faith, and one to another by love: for, the word sig∣nifieth

to prepare, fit and dispose things in an orderly frame, Rom. 9. -22. and especially such things as were before rent asunder, Mark 1. 19. or out of their own due place and order, as disjoynted members, with allu∣sion to which, the word is used, Gal. 6. 1. Secondly, in regard of themselves who are in office and accordingly gifted: the end of their gifts and office, is, that they may labour diligently in all the duties of their calling, which is only a subordinate end, and relative to the other two as a mean. Thirdly, in regard of Christ, it is that all Believers, being so perfected and joyned together, as stones of a building, by the work of the Ministery, may become His mysticall body, to whom He will perform all the duties of an head. Doct. 1. That seve∣rall offices and various gifts are all given for promoting one and the same end, and for promoting those ends in particular, which are expressed in the Text, is a strong argument to keep off emulations and rents, because of those, and to endeavour after unity and peace; seing di∣vision and strife do marre the spirituall orderly frame of the Church, divert from the main work of the Mi∣nistery, and obstruct the edification of the body of Christ, and so do crosse those main ends in all respects, for which all gifts and offices are given: for, the Apostle inforceth unity from the diversity of gifts and offices, upon this consideration, that all are given for the pro∣moting of those ends, even for perfecting the Saints for the work of the Ministery, &c. 2. That publick gifts and gifted Ministers are sent to, or continued in any place by God, is for the sake of the Elect there, and to bring about their salvation: so that though the Word be preached and Ordinances dispensed, even to reprobates to make them the more inexcusable, and because they are joyned in one civill society and externall Church∣fellowship with the Elect; yet if God had none of His own to be wrought upon by the Ministery in a Congre∣gation, Place, or Nation, it is more than probable He should not send His Ordinances there at all: for, all the

ends of Christs sending a Ministery, do relate chiefly to the Elect, even for perfecting the Saints, for edifying the body of Christ. 3. Whatever outward, civill order may be among a people destitute of the Gospel; yet as to their spirituall concernments, they are wholly out of frame, rent and torn, even a disorderly confused masse and heap, as being at enmity with God, Rom. 8. 7. and destitute of all sound, solide and spirituall unity among themselves, Rom. 3. 13, 14, 15. for, seing the end of the Ministery is to perfect the Saints, that is, to bring them to an orderly spirituall frame, it is supposed, that before a Ministery be sent unto them they are not perfect, but wholly out of frame. 4. Even the Elect already con∣verted, are sometimes out of frame, their spirituall fa∣culties, as it were, disjoynted and unable to move, or stir, Psal. 51. 10. and one of them rent asunder from another through prejudices, passion, love to self interest, and such like, Act. 15. 39, for otherwise there should be but small need of a Ministery toward them, the great end whereof, is to place those things which are disorderly in a right frame, to joyn together things which are rent asunder, to recover strength and motion to these things which are rendered weak, by being out of their right place, as the word, rendered perfecting, doth signifie; for perfecting the Saints. 5. A publick Ministery and the exercise thereof, is the ordinary mean appointed by the Lord Christ for perfecting the Saints and edifying the body of Christ, whether by converting those of the Elect who are yet in their unregenerate state, Rom. 10. 17. Or, by confirming and establishing those who are already con∣verted, Col. 4. 12. and making them to grow, Col. 1. 28. or restoring them when they are overtaken in a fault, 1 Tim: 5. 20. and therefore it is a most necessary ordinance, without which those great ends in an ordinary way can∣not be attained: for, He maketh the ministeriall offices formerly mentioned, the means of perfecting the Saints, and of edifying the body of Christ. 6. The highest office that is enjoyed by any within the Church, is only a Mi∣nistery

and service, and not a lordly dominion over the flock of Christ: for, he calleth the forementioned offices, even the highest of them (the office of the Apostles it self not being excepted) a Ministery, or ser∣vice; for the work of the Ministery. 7. Ministers are not called to idlnesse, or to live like lazie drones wasting the Churches revenue, without executing the office for which it is given. They are called to work and im∣prove their talents and gifts in that laborious work of perfecting the Saints and edifying the body of Christ: for, this he maketh the end of those gifts and offices in regard of those to whom they are given, even the work of the Ministery. 8. The gaining of souls to God, and carrying on the work of grace in those who are gained to some perfection, doth meet with so much opposition, what from within, and what from without, what from men, what from devils, and what from a mans own heart, 2 Cor. 10. -4, 5. that the ministeriall office which is imployed for bringing those about, is no easie task: It is a work, and such, as, though it be a worthy work, 1 Tim. 3. 1. yet, it is a weighty and laborious work: a work that will take up the whole man, and being rightly minded, will give the painfull and consciencious Mini∣ster little time for any other work, 1 Tim. 4. 15. for, he casteth this second end, relating to the Ministers them∣selves, in the middle betwixt the other two; because it relateth to them, as a mean to the end; and to shew, it is not naked gifts, or the credit of the office which will bring about those ends, but the painfull exercise and dis∣charge of them; for the work of the Ministery. 9. The work of the Ministery, if rightly gone about, is an uniting work of the Church of Christ: Its great end, and to which all its other ends are subordinate, being to unite souls, as so many stones in a building, or as so many members in the body, first, to Christ the founda∣tion of this building, and head of this body, by bring∣ing them up to believe in Him; and next, one to ano∣ther, by bringing them up to mutuall love, and all the

duties thereof, and especially to mutuall for bearance, and the study of unity and peace: for, he maketh this the great and last end of the work of the Ministery, even, the edifying of the body of Christ, that is, the Church: (See wherefore it is so called, chap. 1. 23.) The word edi∣fying is borrowed from masons, whose great work is, having prepared the stones apart, to joyn them most firmly, both to the foundation and among themselves.

Vers. 13. Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulnesse of Christ.

IN the next place, he doth severall wayes illustrate and explain what he presently spake of that great end in∣tended to be brought about by the Ministery and mini∣steriall gifts. And first, he illustrateth it in this verse, from the term of its duration, by shewing how long (not all those forementioned offices, ver. 11. but) that work of the Ministery in edifying the body of Christ, spoken of, ver. 12. shall continue and last; The term whereof, in a word, is the day of Judgement: And it is set forth by three expressions, the latter whereof, is a further explication of the former, and all of them do hold forth that high degree of perfection, which the Church shall not obtain before that day; And first, he sheweth that work is to continue untill all the Elect (some whereof are not yet born, much lesse called, and some of those who are called, do differ in many things among themselves) do come or meet (for so the word may read) in that compleat unity, not only of opinion, but also, and especially of heart and affection, to be manifested in that most perfect and blessed communion and fellowship, which the Saints shall enjoy, both with Christ, and amongst themselves in glory, called the unity of faith, as having its first rise from faith; however faith, as to the distance from Christ implied in it, shall then cease, 1 Cor. 13. 12. which grace of faith

he describeth to be the knowledge of the Son of God; or, as the word signifieth, the acknowledgement of Him, which speaketh somewhat more than our simple knowing of Him, even a knowing Him as our own, and with a speciall application to our selves, and so as we give due honour, respect and reverence to Him: See upon chap. 1. ver. 17. doct. 10. Secondly, He sheweth what unity of faith he meaneth, even that which the Church and all her members shall attain to, being come to the state and degree of perfection in the life to come; which state is here called a perfect man, or a man come to full and perfect age; because that state shall be to the Church, and all her lively members, as their ripe and compleat age, in comparison of their infancy, childehood and growing age here in the world. Thirdly, he sheweth when the Church shall come to her ripe and manly age, to wit, when she attaineth that measure of perfection; (called her stature, with allusion to the ripe age of a man, when he is come to his full stature) That measure, I say, of perfection, which Christ shall fill them with in glory, or whereby Christ mysticall shall be fully com∣pleat, there being none of His Members then wanting, and all of them come to their perfect growth, or a mea∣sure of perfection answering, though not in equality, yet in likenesse and conformity to that fulnesse of perfe∣ction which is in their head Christ, to whom all the members of this mystical body shall be in some measure conform in glory, 1 Cor. 15. 49. This stature of the fulnesse of Christ may be taken any or all of those wayes, for they all agree in one and the same measure of perfection. Doct. 1. The edification of the body of Christ, is a work that shall be continually in motion, and on foot, untill all that are given to Christ of the Fa∣ther, no not one being wanting even all the Members of this mystical body, be effectually called and united with Christ the head, and among themselves, and every one of them attain to their full and perfect measure of spirituall growth, so, that Christ shall never want a Church of

Believers, while the world endureth: for, the tearm, to which that edifying work, mentioned, ver. 12. shall con∣tinue, is, untill we all come to the unity of the faith. 2. The Ministery of the Gospel is a standing ordinance untill Christs second coming; neither are there any other Church-offices to be given by Christ to the Church for edifying His body but those which are already given in the grant of the Gospel: and therefore those are to continue either more visibly or hidly in some one place or other, in despight of men and devils unto the end of the world, Matth. 28. 20. for, this work of the Mi∣nistery in edifying the body, spoken of, ver. 12. is to continue untill we all come to the unity of the faith. 3. There is none, no, not the most eminent Saints on earth, who are above the ordinance of the Ministrie, so as to stand in no need of it, or to be without reach of being bettered by it: even Ministers themselves must be wrought upon, and edified by this Ordinance, other∣wise they do not what they ought in saving both them∣selves and others, 1 Tim. 4. 16. for, even Paul reckoneth himself among those whom the Ministery was to have its due effects upon, while he saith, not ye all, but we all come to the unity of the faith. 4. As the Elect by na∣ture are far removed from God, from Christ, and one from another; So their great work, when once con∣verted, should be and in a great part will be, to tend and advance by degrees towards a compleat union and com∣munion with God, and with one another in God, as the great scope they aim at, and the point or center, which they propose unto themselves to meet in: for, the former of those is supponed, and the latter expressed while he saith, till we all come, or meet in the unity, &c, 5. This perfect union and communion of all Believers. with God, and with one another in God, is not attained at the first; yea, not in this life, nor before the resurre∣ction: untill then there will be alwayes some alienation and distance, not only from God, 2 Cor. 5. 6. but also among themselves, and that both in their judgements and

affections, 1 Cor. 13. 9. for, he saith, till we come in the unity: which implieth, there will be some time before we come at it, even till the Church be a perfect man in glory. 6. Diversity of gifts bestowed upon Ministers, and the exercise of them in the work of the Ministery, is the ordinary mean, appointed of God for working up the body of Christ to this unity; and therefore ought not to be occasion unto the people of strife and emulati∣on, schism or faction, 1 Corinth. 3. 4. much lesse should they be improven by Ministers for begettting, or enter∣taining divisions or rents, either among themselves, or in the Church of God, Phil. 1. 15, 16. for, he sheweth the work of the Ministery, (ver. 12.) diversity of offices (ver. 11.) and diverse measures of gifts and graces, (ver. 7.) are all given to promot this unity; and there∣fore ought not to raise division: Till we all meet in the unity. 7. The grace of faith, and the exercise thereof, is the way wherein the Saints do walk towards this bles∣sed and perfect union; in so far, as faith uniteth us to Christ, and through Christ to God and one to another, chap. 2. 15. which union by faith, is a step towards, and endeth in, that perfect union and communion with God and all the Saints by sight, or sense, which shall be in glory, 1 Pet. 1. 9. And therefore the exercise of faith, and closing with Christ, would mainly be pressed by Mi∣nisters, and sought after by people, as they would attain to unity, entertain it being begun here, or meet in that perfect unity hereafter: for, therefore is it called the unity of faith, as having its rise from that grace; till we all come in the unity of the faith. 8. As faith in Christ cannot be without the knowledge of Christ, and such a knowledge, as is a reall acknowledging of Him, implying applicati∣on and high esteem of Him when he is known; So faith cannot find a sure foundation in Christ to rest on, while He be taken up, as God equal with the Father, and con∣sequently endued with sufficient strength and worth for doing all those things, for which the Believer imployeth Him, for he describeth faith to be the knowledge, or, ac∣knowledgement

of the Son of God. 9. The Church and body of Christ, in respect of particular Believers, the Members of that body, hath its divine different periods of age, as the infancy of the Church and particular Be∣lievers, so called, because of their childish ignorance and infirmities: this age is spoken of, ver. 14. Next their youth and growing age, when they are making progresse in the way of grace towards perfection: this is mentioned, ver. 15. And, lastly, their perfect manly age, when grace is fully perfected in glory, spo∣ken of in this verse. Only they have no declining, fading, or old age, but shall alwayes remain a perfect man unto all eternity, 1 Thess. 4. 17. Till we all come in the unity of the faith, unto a perfect man. See the exposition. 10. As Believers ought to aim at no lower degree of perfection than conformity with Christ, their glorious head; so they shall at last attain unto it: they shall be holy, harmlesse, undefiled, separate from sinners, as He, Heb. 7. 26. above the reach of all tentations, as He, Joh. 14. 30. their vile bodies made conform to His glo∣rious body, Philip. 3. 21. and both soul and body con∣firmed in that glorious state, unto all eternity, even as He, Rom. 6. 9. that so there may be a due proportion between the head and body of mysticall Christ: and when all Believers are from the fountain of fulnesse in Christ thus filled with a fulnesse of perfection, in some measure answerable unto that which is in Himself, then, and not till then, hath mysticall Christ attained His just stature, proportion and fulnesse: He doth in a manner reckon Himself imperfect, empty and incompleat, so long as one member of His mysticall body is wanting: for, Paul maketh the measure of the Churches perfecti∣on, or manly and full stature, to be the fulnesse of Christ, to wit, that perfection, which, flowing from Christs ful∣nesse, shall compleat Christ mysticall, and be conform to that fulnesse of perfection which is in Christ: Unto the measure of the stature of the fulnesse of Christ.

Vers. 14. That we henceforth be no more children, tossed to and fro, and carried about with every wind of Doctrine, by the sleight of men, and cunning craftinesse, whereby they lie in wait to deceive.

HE doth illustrate the forementioned end of the Mini∣stery, next, by shewing one chief fruit of that spi∣rituall edification, unto which the work of the Mini∣stery is subservient, even the removall of, and preserva∣tion from, that which is contrary to it, and namely from errour and false Doctrines: the hazard whereof, together with the necessity of guarding against them, is set forth by three similitudes: the first two do expresse the temper of those who are surprized, or in danger to be surprized by errour. First, they are as little children, to wit, for ignorance of what is right, inconstancy in their choise, and simplicity, or easinesse to be deceived, and to credit all. Secondly, they are as ships destitute of skilfull masters, tossed and carried this way and that way with the tide and contrary winds among the waves and rocks, even so are they with the tide and winds of contrary and diverse Doctrines and opinions, sometimes fluctuating and uncertain what to choose, sometimes taken with one opinion, and presently changeing it with another. The third similitude expresseth the way how such are seduced unto errour, to wit, by the pernicious subtility of seducers, set forth, first, more obscurely, by a comparison taken from the fraud or sleight of gam∣sters, who have devices, by cogging a die, to make it cast up any number they please; So do hereticks, by wresting Scriptures, force them to speak that seemingly which maketh for the defence of their errour, 2 Pet. 3. 16. for, the word, rendered sleight of men, signifieth the crafty deceiving of men. Next, more plainly, while that sleight, or deceiving, is called cunning craftinesse, to wit, in hereticks and seducers: the word signifieth a singu∣lar dexterity to do mischief of any kind, acquired by

long use and great medling in all affairs. And lastly, he sheweth the end to which this cunning craftinesse doth tend, and that wherein it is exercised most, even in a subtile and compendious way of deceiving the simple and drawing them from truth to errour: for, the words do read in cunning craftinesse, tending to a compendious subtile art of deceiving, or, to deceive by a compendious art. Hence Learn, 1. One singular mean ordained by God for preserving us from the infection of dangerous errours and subtile seducers, is the work of the Ministery; and therefore the work of Ministers is not only to presse holinesse, and to reprove vice, but also to contend for the truth, stop the mouth of gainsayers, and guard the Lords people against infection from dangerous errours: and people ought to cleave unto their faithfull Ministers, as they would be preserved from being made a prey to seducing spirits: for, Paul doth hold this forth as one fruit of the work of the Ministery, mentioned, ver. 12. even that we henceforth be no more children, tossed to and fro with every wind of Doctrine. 2. Spirituall edification, and walking towards perfection in glory, doth call-for not only holinesse of life, but also orthodoxie in point of truth; heresie and errour being as great impediments in that spirituall building, and as palpable deviations from the way to heaven and glory, as profanity and vice, 2 Pet. 2-1-. for, having spoken of that great end of the Ministery, the edification of the body of Christ, ver. 12. as the way to perfection in glory, ver. 13. he doth here speak of infection by errour and heresie, as impe∣diments of that edification, and therefore to be removed; That we henceforth be no ••ore children tossed to and fro. 3. The most holy and able Ministers are not more ready to presse the sense of humane frailty, with the necessity of keeping a strict watch against it upon others, than they are to take with it, and to watch over it in them∣selves: for, even Paul includeth himself, while he saith, that we henceforth be no more children, tossed to and fro: which implyeth an acknowledgement, that, at least, he

was once such a childe, and that it was necessary for him, as well as others, to quit that childish temper. 4. As the renewed children of God are once babes in Christ, and weak in all the parts of the new man, even in knowledge, prudence, patience and other graces; so they must not be alwayes such, but are to be grow∣ing upwards towards perfection: for, the first of those is implyed, and the other expressed, while he saith, That we henceforth be no more children. 5. Pronenesse to error and easinesse to be carried away with every doctrine, which pretendeth to Truth, is a mark of one who is not grown in grace, and but a babe in Christ, if he be renewed at all: for, he calleth those children, who are tossed to and fro with every wind of doctrine. 6. That errors and heresies are not lesse damnable and dangerous than other sins, appeareth from this, that the souls ha∣zard from these is expressed by the hazard of masterlesse ships, tossed by contrary winds among rocks or beds of sand, while he saith, tossed to and fro with every wind of do∣ctrine. 7. The spirit of error is alwayes turbulent, and when suffered to walk abroad, doth raise most strange commotions, both in the publick state of the Church, while hereby the lovers of Truth are called publickly to contend for it, Jude ver. 3. and in the hearts of private Christians, chiefly those who are weak and unsetled, and hereby made to fluctuate among the rocks of several opinions, and sometimes at last to split upon some one error or other, Gal. 1. 6. for, so much is implyed, while he compareth heretical doctrines to the boisterous winds which drive the ship of the Church to and fro with every wind of doctrine. 8. There ••s no erroneous doctrine so hazardous and damnable, but Satan will find out some active spirits to spread it, and to seduce others unto the imbracing of it: for, those are the men here spoken of, by whose sleight and cunning craftines the winds of false doctrine are made to blow, and carry children to and fro; tossed by the sleight of men. 9. As those whom Sa∣tan engageth to carry on a course of error and heresie

in a Church, are usually men of parts and gifts, exceed∣ing far in abilities the generality of the Lords People, whom they intend to seduce, and as far as men of age and understanding go beyond simple children and babes; So these, whom Satan thus engageth, do usual∣ly prove men void of conscience, and stand not much upon fraud or falshood, providing they may gain their point: for, the Apostle calleth them men in opposition to those whom formerly he called children, and sheweth them to be such men as did make use of sleight and cog∣ging craftinesse, and a subtile compendious art of decei∣ving, for carrying on their point; by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive. 10. Though heretical spirits and seducers of others, are men void of conscience; Yet they make it their great work to hide their knavery, and to appear that which they are not, by their large pretences to conscience and piety, 2 Cor. 11. 15. hereby to deceive the simple, and to carry on their wofull design the more securely under that co∣ver, Rom. 16. 18. for, he compareth them to cunning gamsters, who carry the matter so dexterously, that their fraud and knavery do not appear; by the sleight of men: He alludeth to subtile coggers of dice, as said is. 11. Hereticall spirits, and ringleaders of errour, are usually more than ordinarily assisted in their wofull work, and so as they fall upon dexterous means which they pursue uncessantly, and are attended with marvel∣lous successe oftentimes in so doing; the Lord permitting Satan so to act them, and to act by them for heightening the triall, and making a more speedy and through dis∣covery of the unstability of peoples spirits by those means; for, the expressions here used, do imply their more than ordinary assistance in all those; by the sleight of men, their cunning craftinesse, or singular dexterity to do any mischief, and their lying in wait to deceive, or, their deceiving, by a compendious subtil art. 12. However subtil seducers make a fair shew of Reason, Scripture, Piety, and Humility for procuring credit to their errors,

Col. 2. 23. yet the strong and only prop whereupon er∣ror leaneth, and wherein its great strength doth lie, is nothing else but vanity, falshood, subtil craftinesse and deceit: for, Paul sheweth that these are the arms of He∣reticks whereby they defend their errors, even winds of doctrines, sleight of men, cunning craftinesse, and lying in wait to deceive. 13. That great measure of parts and gifts with which hereticall seducers are frequently indued, their unwearyed diligence in making use of these their deceits, falshood and sleights for gaining their purpose, and the more than ordinary successe which they are at∣tended with in trying times, ought not to discourage the weakest of the Lords people, or make them dispair of standing out against their assaults, but rather incite them to watchfulnesse, to seek after knowledge, a spirit of discerning, solidity in judgement, and stability in truth; that so in the strength of the Lord they may resist their activity and wiles: for, the latter part of the verse hath an indirect argument in it for pressing the duty con∣tained in the former, even that henceforth we be no more children, tossed to and fro with every wind of doctrine, and that because they had to do with the sleight of men, the cunning craftinesse of those who lie in wait to deceive.

Vers. 15. But speaking the truth in love, may grow up into Him in all things, which is the head, even Christ:

HE doth illustrate the fore-mentioned end of the Mi∣nistery, thirdly, from another fruit of that spirituall edification, unto which the work of the Ministery is al∣so subservient, even to growth in grace, or, that real Be∣lievers by speaking the truth (or rather, as the word sig∣nifieth, by cleaving to the truth of heavenly doctrine) and by making conscience of the duties of love and good works, as the fruit of their sincerity in adhering to truth, may grow up, and make progresse in all christian vertues, untill they attain to their full stature and height of growth, even such a measure of conformity with

Christ, as they be in a manner transformed in Him, and become most perfectly one with Him, whom he calleth here, as often elsewhere, (See upon chap. 1. 22.) the head, to show a reason, why Believers should grow up in Him, and to through conformity with Him; even, that so the Members of this mystical body, may be in some measure proportionable to their head. Doct. 1. The ordinance of the Ministery, is appointed of God, not only to awake those who are yet in nature, and drive them to Christ, Eph. 5. 14. but also for the good of those who are already converted, even to make them grow up in grace untill they come to perfection; and therefore none, who live on earth, can justly account themselves to be above this Ordinance: for, the Apostle sheweth that also is one end of the work of the Ministery, that those who are already quickened by it, may grow up into him. 2. The work of edification intended to be brought about by the ordinance of the Ministery, is not at∣tained upon souls, though they be preserved free from Error, except they also know the Truth, adhere to it, and be growing up in grace, and in making conscience of all the duties of an holy life: for, Paul, having men∣tioned one fruit of that spirituall edification, mentioned ver. 12. to be freedom from error and infection from false teachers, ver. 14. he here addeth another, that speaking, or cleaving to truth in love, we may grow up into him in all things. 3. Our making conscience to grow in grace, is a soveraign remedy against the hazard of being surprized with error, and tossed to and fro with every wind of doctrine, in so far, as then we are so much bu∣sied about our heart, that we have not leisure to be taken up with vain and giddy notions of an unsetled head: for, Paul, having dehorted them from being as children tossed to and fro with every wind of doctrine, subjoyn∣eth, as a preservative from that unsetled temper, but speaking the truth in love, we may grow up. 4. It is not sufficient for these who live under the drop of Ordi∣nances, to attain to the being of grace, so as they can

prove by evident marks that they have grace; but they must also labour to grow in grace: for, hereby we glo∣rifie God, and speak to the commendation of our Lords table, whereat we feed, Joh. 15. 8. hereby we attain to the enjoyment of many rich priviledges, which other∣wise we are deprived of, 1 Joh. 4. 18. and hereby also we are more enabled to ride out against a storm in try∣ing times, as appeareth from the conhexion of these two verses, teaching, that babes in Christ and children are tossed to and fro with every wind, when grown and growing Christians will ride it out: for, Paul, teaching that the end of the Ministery is to make Believers grow, doth show they ought to grow, while he saith, But speaking the truth in love, we may grow. 5. As we do then sincerely adhere to the truth of heavenly Doctrine, when we make evident our so doing by walking in all the duties of love, both to God and our neighbour; (for faith worketh by love, Gal. 5. 6.) So our love is then truely Christian, and not a fleshly lust, or morall vertue only, when it is grounded upon truth, and the result of our adhering to it by faith: for, therefore Paul conjoyneth these two, making the latter, as it were, the result of the former, while he saith, but speaking, or cleaving to the truth in love. 6. That Christians may grow in grace, it is most necessary they labour to have both their understanding enlightened with truth, and their heart and affections inflamed with love, without either of which, our growth is not Christian and spiri∣tuall, but either superstitious and blind, even a growth in error, if the understanding be not enlightened; or, growth in pride, conceit, self-love and arrogance, if, the head only being filled with light, our affections be not inflamed with love to God and our neighbour: for, therefore he prescribeth, that by speaking the truth in love, we should grow up. 7. This Christian growth must not only be in one thing, but in all things; in so far, as grace must be growing, not only in all the parts of the soul, understanding, will and affections; but the whole

man also, and all the parts thereof must grow according to all the ordinary dimensions, or in all Christian ver∣tues and duties, both of our generall and particular cal∣ling, 2 Pet. 1. 5. even as it is in living bodies, who grow equally and proportionally in all their parts of length, breadth, height and depth; That we may grow up in all things, saith he. 8. Then do Christians grow as they ought, when they are in a perpetuall motion towards Christ, so as to be daily more and more like Him, incorporate in Him and one with Him; that full conformity with Christ, and that most perfect union and communion with Him, which shall be attained in glo∣ry, being the mark and scope toward which they tend, and without attaining whereof they do not sit down sa∣tisfied, as if they had enough: for, saith he, we may grow up into Him. 9. Though there ought to be a spiritual emu∣lation among Christians, so as to strive who may grow most and outstripe others, 1 Cor. 14. 12. Yet there should be no division, envious strife, or carnal emulation among them upon this account, so as to envie the progresse of others, or cast stumbling-blocks in their way to retard them, but an harmonious on-going and rejoycing in the progresse one of another; seing they are to grow, as the parts of one body under one head, Christ: for, so much doth Paul here teach, We may grow up into Him, which is the head, even Christ.

Vers. 16. From whom the whole body fitly joyned together, and compacted by that which every joynt supplieth, accor∣ding to the effectuall working in the measure of every part, maketh increase of the body, unto the edifying of it self in love.

THe Apostle doth illustrate the forementioned end of the Ministery, fourthly, and joyntly inforceth the study of love and unity, by shewing how all gifts and offices do tend to the edifying of the body, and further∣ance of that growth, whereof he spake, ver. 15. while

he describeth Christ the Head, presently spoken of, from His influence upon, and relation to the Church, His bo∣dy; wherein he alludeth to a natural living body and the way how it, being orderly made up of its severall members, joyned together by nerves and sinews, doth receive life, motion, nourishment and growth from the head and heart, by the benefit of those bonds and liga∣ments, whereby the particular members do not only re∣ceive life and nourishment unto themselves, but do also convey them unto others, so that every member doth receive due encrease, and thereby the whole body doth come to maturity and growth. In allusion to which way of the naturall growth of the naturall body, he sheweth, first, that by vertue of spirituall influence drawn from Christ, who is as the head and heart of the mysticall body, the whole body, to wit, that which is militant on earth, or all sincere Believers, the true and lively members of this body, are joyned fitly, or orderly, every one in his own place and station, and also firmly or compactly with Christ, and among themselves. Secondly, that they are thus joyned, by the means of spirituall joynts and s〈…〉〈…〉ews, whereby we are to under∣stand every thing that joyneth Believers with Christ, and among themselves; and they are either joynts and bonds of inward union and communion, to wit, the Spirit, on Christs part, and faith and love on ours; or of externall union, to wit, the Word, Sacraments, and those functions and offices, which Christ hath appointed in His house: yea, and also all naturall and civil rela∣tions, when they are sanctified; and they are all called joynts of subministration, or supply, (for the words read bet∣ter so than as they are rendered, by that which every joynt supplyeth) to shew, that those do serve, not only to con∣joyn us with Christ, and among our selves, but also for channels and instruments of communication, by which, spiritual nourishment and matter of growth is conveyed both unto our selves and others. He sheweth, thirdly, that the whole members, and every one of them,

being thus conjoyned, do not only themselves, by vertue of that furniture and spirituall nourishment, communi∣cate from Christ, by the means of those joynts or bonds, make encrease and grow, but also make the whole body thus conjoyned to grow, and this according to the effectual working of the holy Ghost, whereby those joynts, or means of conveying spiritual nourishment are blessed and made effectuall to the effect mentioned: which effectuall working and blessing of encrease and nourish∣ment following upon it, is not communicated unto the members or parts without measure, as it was to Christ the Head, Joh. 3. 34. or unto all alike, but in the mea∣sure of every part or member, that is, such a measure as Christ judgeth sufficient and most convenient to every member, according to the place and function which they hold in the body, and the use which he is to make of them for the good of the body. And, lastly, he shew∣eth the end of the growth, and encrease of the whole body in all its members, to be not so much the good and advantage of the particular members, as the ad∣vancement and edification of the body it self, and of the particular members only, in so far as their edification and growth is carried alongs in, and contributeth for the edification of the body; and that this floweth from the force and power of the grace of love in all the members, which doth not look to it self only, 1 Cor. 13. -5- but maketh every part contribute all what it is and can do for the benefit of others, and common good of the whole. Hence Learn, 1. As Christ and Believers make up one mysticall body, whereof He is head, and they members; (See upon chap. 1. 22, 23.) So all things requisit unto Believers to make them a body, do flow from Christ: their union, order, bonds of union, spirituall nourish∣ment, and instruments of communication, whereby it is conveyed, their growth, and measure of their growth, and all is from Him, as the Apostle doth here fully teach: from whom the whole body, &c. 2. As there is a most orderly and firm union of all the members of this

body with their head, and among themselves; so this union is necessary in order to their receiving spirituall nourishment and making encrease thereby, even as it is in the natural body, a member cut off, or separated from the rest, cannot be nourished: for, he saith, the whole body fitly joyned, and compacted, doth make encrease: The first word, fitly joyned, doth expresse the orderly frame and proportion of all the members in this union; The second, compacted, expresseth the firmnesse of this union. 3. As there are joynts and bonds both of the internall and externall union of this body, to wit, such as are held forth in the exposition, even the Spirit of God, with His speciall graces and common gifts; so that God doth make use of all those, both as bonds of union, and instruments of communication, whereby He conveyeth spirituall nourishment unto the respective members, is a strong argument to scare us from dividing, or renting upon these, or because of the diversity of those in the se∣verall members: for, he saith, the whole body is compacted by every joynt; and he calleth them joynts of supply, whereby furniture is conveyed: his general scope where∣in, is, to inforce the study of unity, notwithstanding of diversity of graces, gifts and offices, compacted by that which every joynt supplyeth, or, every joynt of supply. 4. There is no true member of this body either dead or idle, or living, and working only to it self; but what life or nourishment it hath received from the head, that it doth endeavour to communicate unto others: for, he saith, there is an effectuall working from the Lord in every member, according to which it maketh increase, not only of it self, but of the body. 5. As there is no member of this body, which receiveth the essentiall operation and gifts or graces of the holy Spirit without measure; and as all receive some measure, lesse or more: So it is the duty of all and every one to contribute for the good of others, and especially for the advantage of the whole body, not by extending themselves beyond their mea∣sure, but according to it; that being all which God

requireth: for, he saith, the whole body, or all the several members of the body, do make increase of the body, ac∣cording to the effectuall working, in the measure of every part. 6. As it is not our improving of our measure of gifts and graces received, which, of it self, and with∣out the effectuall operation and blessing of Gods Spirit, will bring about the spirituall good and advantage, ei∣ther of our selves, or others; so we ought not on this pretence to ly-by doing nothing, but are to make use of our measure received, and depend upon the effectuall operation of Gods Spirit for a blessing to our so doing; for he saith, increase is made of the body according to both those, the Spirits effectuall operation, and the acti∣vity of every part or member, according to its measure, even, according to the effectuall working, in the measure of every part. 7. As all the lively members of this body do make increase, and grow in gifts and graces; so that is only true growth, and a growth, whereof Christ the head is fountain and author, which addeth some∣what to the whole body, and bringeth advantage to the Church in common, but not that growth, which seem∣eth to bring some benefit to a few, with the disadvan∣tage of the rest: for, the whole body, or every member of the body, maketh increase, not only of it self, but also of the body, saith he. 8. As there is no such degree of growth attained here, neither by the Church in generall, nor its lively members in particular, but there are de∣grees yet wanting of their full and just stature; So the measure of growth, and increase already received, should be improved by us for attaining a further degree of growth and advantage, not only to our selves, but also to others, chiefly to the edification of the whole body: for, he saith, every member maketh increase of the body, to the edifying of it self: so that the increase received, is to be improven for attaining more, even further edification. 9. The more a man do find himself inclined and con∣strained to improve in his station, and according to his measure, all his receipts, whether of saving graces, or

common gifts, to the spirituall advantage of others, and chiefly for the common good of the whole body, he may the more certainly conclude, that he hath the grace of sincere love and charity rooted in his heart, and is acted by it: for, he maketh love the impulsive cause, why the severall members do improve all their receipts for promoving the edification of the whole Church, while he saith, it maketh increase to the edifying of it self in love.

Vers. 17. This I say therefore, and testifie in the Lord, that ye henceforth walk not as other Gentiles walk in the vanity of their mind.

THe Apostle (being in the second part of the Chapter to dehort them from all impiety and profanity in the general, contrary to that walking worthy of their voca∣tion, pressed, ver. 1.) giveth an example of that wicked∣nesse, from which he dehorteth them, in the conversation of those other Gentiles, who were yet unconverted, and living in paganism. And, first, while he doth most se∣riously and under a grave obtestation by the Lord Jesus Christ, as they would answer to Him, and evidence their esteem of Him, dehort them from walking as those other Gentiles, he giveth a short sum of that godlesse conver∣sation of theirs, calling it a walking in the vanity of the mind, that is, a following and practising of whatsoever their unrenewed understanding and mind did teach and prescribe: to which he ascribeth vanity, and calleth the mind of unrenewed men vain, because it is empty of the knowledge of God in Christ, 1 Cor. 2. 14. and what knowledge it hath of God, or of right and wrong, is nothing but evanishing notions, Rom. 1. 21. and wholly unprofitable, as to the attaining of life and salvation, Rom. 1. -20. for, a vain thing, according to the common and scripture-use of the word, is an empty thing, Isa. 41. 29. an evanishing thing, Prov. 31. -30- and a thing unprofitable to attain the end intended, Psal. 33. 17.

Doct. 1. To live in a course of profanity, and to be a member of Christs mystical body, drawing life, nou∣rishment and growth from Christ the head, are wholly inconsistent: if the one be, the other cannot be; seing profanity of life is not only directly opposit to that new life of grace, which all the members of that body do live, but also doth wholly obstruct the passages betwixt the head and the members, whereby spiritual influence for life and growth should be conveyed, 1 Joh. 1. 6. for, the Apostle, from what he spake of influence for life and growth conveyed from Christ, the head, to all the members, doth infer here, that therefore, and as they would evidence themselves lively members of that body, so they would abandon profanity, while he saith, This I say therefore, that ye walk not as other Gentiles. 2. Mini∣sters ought to be serious in pressing the duties of sancti∣fication upon the Lords people, not only simply exhort∣ing, but sometimes most gravely obtesting them by that which is dearest to them: whereby the Lords people may know, that their obedience to what is pressed, is no trifling matter, but such, as their eternal welbeing is most highly concerned in: for, therefore doth Paul not only say and exhort them, but also testifie and obtest them in the Lord, that they walk not henceforth as other Gentiles. 3. Our long continuance in sin already, is so far from being an argument in reason to make us hold on in that course for the time coming, that, upon the contrary, this very same consideration should be a strong argument to shame us from it: for, so much is implyed in his say∣ing that ye henceforth walk not as other Gentiles: as if he had said, Ye have done so hithertils, therefore do no more so. See 1 Pet. 4. 3. Doct. 4. Our turning to God in earnest to expect life and salvation from Him through Jesus Christ, doth call for, and will be attended with, an other sort of conversation than what we formerly had before conversion, or that naturall men, dead in sins and trespasses, for the present have: for, Paul exhorteth these converted Ephesians not to walk as they themselves som∣times

did, nor as the unconverted Gentiles at present did; I testifie, saith he, that ye hence-forth walk not as other Gentiles walk. 5. Sense of mercy received from God, is a strong incitement unto dutie toward God: for, he doth not obscurely hint at Gods mercy in separating them from the common lot of other Gentiles, that so they may be the more incited to eschew what might dis∣honour Him; that ye henceforth walk not as other Gentiles. 6. The vilenesse of sin is such, that it cannot be suffici∣ently expressed, and so expressed as to make us abhor it, by doctrine or word-speaking: therefore it is sometimes profitable to take a look of it in its vilenesse, power and tyrannie, as it manifesteth it self in the lives of unre∣newed men, who are captive slaves unto it; providing we so look to it, as to make us abhor it, and carry at a greater distance from it: for, therefore doth Paul hold forth a map of that wickednesse, which he deborteth them from, in the example of those unconverted Gen∣tiles, that by seeing of it they might the more abhor it; That ye hence-forth walk not as other Gentiles walk. 7. The conversation of all men unrenewed, is vain and fruit∣lesse, as spending their money for that which is not bread, and their labour for that which satisfieth not, Isa. 55. 2. for, he speaketh of all the unconverted Gentiles, that they walk in vanity. 8. Whatever vanity or wickednesse is in the outward conversation of a naturall man, it doth wholly flow from the vanity of the mind and under∣standing within; and as the mind is, so will the con∣versation be: and therefore even the mind it self, the chief seat of reason, is corrupted and vain, and so vain, that from thence doth flow corruption and vanity to the whole man: for, he ascribeth the vanity of their walk∣ing to the vanity of their mind; As other Gentiles walk in the vanity of their mind, saith he.

Vers. 18. Having the understanding darkened, being alie∣nated from the life of God, through the ignorance that is in them, because of the blindnesse of their heart.

NExt, that the Apostle may the more effectually de∣ter them from walking as these other Gentiles did, he doth more largely and distinctly set forth that vain and godlesse conversation of theirs, by shewing severall branches and degrees thereof, both inward in their un∣derstanding and affections, and outward in their life and conversation: And, first, he sheweth, that their un∣derstanding and knowing part, or that part of it, where∣by men do reason, inferring one thing from another, (for so the word signifieth) was wholly blind and dar∣kened, to wit, as to those things which relate to God and heaven, 1 Cor. 1. 21. whatever was their under∣standing and quicknesse of judgement in other things, Gen. 4. 21, 22. yet, in those things they were altogether vain and wilde, Rom. 1. 21. And, secondly, that they were estranged from, and wholly destitute of, the life of God, or that spirituall life, begun in regeneration, Joh. 3. 3. and consisting in the saving knowledge of God, and the severall pieces of Gods image, Col. 3. 10. called the life of God, because not only God is the author of it, as He is of our naturall life; but also it floweth, both in its being and operation, from the gracious presence of God dwelling in us by His Spirit, Gal. 2. 20. And, thirdly, he sheweth that the cause of those former two, was their ignorance of God, and of those things belong∣ing to the worship of God and their own salvation, to wit, both simple ignorance, or want of the knowledge of those things; which ignorance is in all by nature, and ignorance affected and delighted in, whereby the things of God are judged foolishnesse, 1 Cor. 2. 14. from which ignorance of theirs did flow a further degree of darknesse in the understanding, and of alienation from the life of God, than what was naturall unto them.

And, fourthly, that this their ignorance, with both the forementioned effects, did flow from their blindnesse, or rather, as the Originall doth read, hardnesse of heart, whereby their heart, or that part of the soul, which chooseth and refuseth good or evil, did obstinately and against all means used to the contrary, refuse the light of God, which was proffered unto them, and were whol∣ly inflexible to good, being obdured and hardened, not only naturally from their birth, Psal. 51. 5. but also voluntarily by themselves, Exod. 8. 15. and judicially by God, Exod. 9. 12. Doct. 1. That the vileness of sin may be sufficiently seen, and so as we may abhor and detest it, it is not sufficient to take a general view of it, and in the bulk, except we also dive into the particular branches, pieces and degrees of it, and by ripping up the womb of that abominable monster, look upon the vile intrals of it, that so we may be made to detest and hate it with a perfect hatred: for, therefore Paul, being to deterre these Ephesians from walking as the Gentiles, doth not only give a brief sum of their wickednesse in the bulk, ver. 17. but also here, and ver. 19. doth more distinctly lay open the several branches and degrees of it; Having the understanding darkned, &c. 2. Man considered in his natural state, is so vile and loathsom by reason of sin, that being rightly anatomized and deciphered, there is no∣thing to be seen in him but what may make himself and others to abhor him; there being no part of him, nei∣ther in soul nor body, free from those wounds, bruises and putrifying sores which sin hath brought upon him, as appeareth by this discovery, which in these two verses the Spirit of God by Paul maketh of him: his under∣standing is darkned, his heart hardned, his conscience past feeling, &c. for, he speaketh this of all the Gentiles, who were not yet converted, and consequently of all men in their unrenewed state: and though all such have not arrived at the utmost height of that wickednesse, which some of those expressions hold forth; yet that vain mind, spoken of, ver. 17, which is the root of all the rest, is

in every unrenewed man, 1 Cor. 2. 14. and every such man is posting towards all that wickednesse here ex∣pressed: yea, and would arrive at the utmost height of all, if restraining grace did not hinder him, Gen. 20. 6. and therefore in Gods sight he may be justly charged with all; having the understanding darkned, &c. 3. As every man by nature is wholly unskilfull to discern the things of God, or to improve those lurking principles of the knowledge of a Godhead, and of right and wrong remaining after the fall (Rom. 1. 20.) by drawing so∣lid conclusions from them, for rules to direct him in the matter of worship, and walking in the way to salvation; So this unskilfulnesse and darknesse of his, doth daily increase, and the longer he liveth, and exerciseth him∣self in finding out what is right and acceptable to God in those things, by the direction and guidance of his na∣tural light only, he is the further from the mark: for, he speaketh of a further darkening of their understand∣ing, than what was naturall to them, even that, which did flow from ignorance and hardnesse of heart, as is clear from the construction of the words; Having their understanding darkened—through the ignorance that is in them. 4. As all men did once in their common root and first father Adam partake of the life of God, con∣sisting in Gods image, Eccles. 7. 29. and are now, by Adams fall, from their very conception and birth, de∣prived of it, Rom. 5. 12, 13, 14. So, the longer they live in their unrenewed state, they are the more estranged from it, while every sin they commit doth make them in a further degree uncapable of it: for, he speaketh of a further degree of alienation from the life of God, than what was naturall to them, even that which was after∣ward contracted by their ignorance and hardnesse of heart; Being alienated from the life of God, through the ignorance that is in them. 5. Hardnesse of heart is a wo∣full evil, and the root and fountain of severall other evils, in so far as when a man doth obstinatley refuse light, and walketh contrary to light, and so hardeneth

his heart to do mischief, he thereby provoketh the Lord to give him over to ignorance, and to lose the small measure of knowledge which he formerly had, Rom. 1. 28. And thus, hardnesse is the cause of ignorance, and being thus both hardned in heart, and blinded in mind, he is further removed and estranged from the life of God, which consisteth in the saving knowledge of God in Christ, Joh. 17. 3. and his understanding and reason rendered more dark and unskilfull to find out what is truth or errour, right or wrong; the common principles which were left in him after the fall concerning those things, being now through a continued custome of ob∣stinacie in sin almost wholly obliterated and blotted out: for, if we look exactly to the construction of the words, we will find that the blindnesse or hardnesse of their hearts is mentioned as the cause of that ignorance which was in them, and both hardnesse and ignorance, as the cause of their alienation from the life of God, and the darkning of their understandings.

Vers. 19. Who being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness.

HE doth here set forth some other, and those higher branches and degrees of their impiety, profanity and godlesse conversation, which did follow upon, and flow from the former. As, 1. They had lost all remorse of conscience, fear of Gods judgement, and so did sin without inward check or challenge. And, secondly, which followed upon the former, they gave them∣selves with the full consent of their will and benfall of their affections to think upon, and delight in the fulfilling of their lascivious, perulant and filthy lusts. And, thirdly, which was the result of all the rest, they acted all sort of uncleannesse with a sort of greedinesse, and, as it were, striving who should do most mischief for a prize and reward. Doct. 1. Though originall sin hath seazed upon the whole soul, understanding, will

and affections; yet the Lord hath keeped so much of the knowledge of Himself, and of right and wrong in the understanding of naturall men, as they may know in many things, when they sin and do evil; and so much of conscience, as to accuse or excuse according to the na∣ture of the fact, Rom. 2. 15. whereupon followeth either grief, or joy in their affections, for, while he saith, they were past all feeling, and lost all remorse, he implieth they once had it, before they came to that height. 2. Wicked men may arrive to such an height of sin, as to have no sense of sin, no greif, nor check, nor challenge from conscience for it: for, this is to passe feeling, which Paul affirmeth of those Gentiles; who having past feeling. 3. As one degree of sin maketh way for another; so in particular, hardnesse of heart, and obstinacie in sin, do eat out the edge of conscience, making it wholly sens∣lesse and stupid, so that it giveth neither check nor chal∣lenge for sin: for, upon their hardnesse of heart did fol∣low that which is here affirmed; Who being past feeling. 4. A watching conscience, doing its duty, is the strongest restraint from sin: and where that is not, all other restraints will serve for little purpose: for, up∣on their having past feeling, he saith, they gave themselves over to lasciviousnesse. 5. When men do give them∣selves without check and restraint to think upon their sin with delight, they cannot choose but fall out in the outward act of that sin, though it were never so grosse: for, upon their giving themselves over to lasciviousnesse, they gave themselves also to work all uncleannesse. 6. For a man to be given over to lasciviousnesse, and to fulfill his beastly lusts without all check or challenge, it ar∣gueth a great height of impiety, and such as speaketh a man ignorant of God, judicially hardned in heart, and altogether past feeling: for, he maketh this the result of all the fore-mentioned branches of their wickednesse, even that they gave themselves over unto lasciviousnesse, to work all wickednesse. 7. As upon senslesse stupidity of conscience, through frequent resisting of light, there

followeth an unsatiablenesse in sinning, especially in the sin of uncleannesse, that the more a man doth sin, he is the more eager upon sin, and can never have enough of it; So, when a man cometh to this, he is then arrived at the greatest height of sin, unto which ever the Hea∣thens, destitute of the knowledge of God, did attain: for, this is the highest step of all, that through hardnesse of heart, being past feeling, they did not only simply act uncleannesse, but gave themselves to work all unclean∣nesse with greedinesse.

Vers. 20. But ye have not so learned Christ:

HE presseth the former exhortation, set down, ver. 17. from this, That the saving knowledge of Christ, wherein they were instructed, was inconsistent with such a licentious life as those other Gentiles lived in. Doct. 1. The anatomizing of that vile monster, sin, and setting it forth in its blackest colours, is not alone suffi∣cient to scare the Lords people from it: but such is the interest which sin hath in the best, and such is their pronenesse to it, that besides, there must be other strong arguments made use of to keep them from falling in it: for, the Apostle, having set forth the vilenesse of sin at length, seeth it necessary here to super add another argu∣ment to inforce the former dehortation; But ye have not so learned Christ, saith he. 2. As the giving of loose reigns to sin, is inconsistent with the state of grace and the saving knowledge of Christ; So, there is no argument more prevalent with a gracious heart to keep them up from profanity and loosnesse, than the through inculcating of this truth: for, among many other arguments Paul ma∣keth choice of this, But ye have not so learned Christ. 3. As true Believers must be schollars, daily learning somwhat; So the sum of all they have to learn and know, is Christ, He being the end of the Law, Rom. 10. 4. and the great subject of the Gospel, Col. 1. 27. in whom all the promises are Yea and Amen, 2 Cor. 1. 20. for, saith

he, ye have not so learned Christ. 4. There is no reme∣dy or cure of our naturall corruption, and of all those other filthy wounds and sores, that follow upon it, but in Christ Jesus, being truely known, imbraced and made use of, as He is set forth in the Doctrine of the Go∣spel. No moral precepts, though inforced by most strong and moving considerations, can reach the root of this wofull disease: for, he opposeth their learning Christ, as the alone antidote against that vanity of mind, with all its branches and degrees formerly spoken of; But ye have not so learned Christ. 5. Accordingly as we are instructed and learned by Christ; so we ought to walk, and put that knowledge, which we have of Him and from Him, in practice: for, his scope is to prove they should not walk so, because they had not learned Christ so.

Vers. 21. If so be that ye have heard him, and have been taught by him, as the truth is in Jesus.

HE doth here limit the former reason, by showing the knowledge which they had of Christ, was incon∣sistent with such a licentious life, only upon this suppo∣sall, if so by learning Christ preached, they had been inwardly taught and instructed by Christ Himself in the truth, and as the truth was in him, who did not only know the truth, but also practised what He knew, so that His life was a true copie of that holinesse, which is taught in the Gospel, Matth. 11. 29. Doct. 1. It is not every sort of learning Christ, or of knowledge, that may be had of Christ, which excludeth profanity, and is in consistent with a licentious life. Many do in a sort learn Him and know Him. who abuse that knowledge they have of Him, for making them sin the more secure∣ly, Rom. 6. 1. even those, who turn the grace of God to wantonnesse, Jude ver. 4. for, he sheweth what he spake of that inconsistency, which is between learning Christ and the practice of profanity, doth not alwayes

hold, while he addeth this limitation, if so be ye have heard him. 2. Whatever grounds a Minister hath for chari∣ty to judge of all, or any of the Lords people committed to his charge, as truely gracious; yet he ought to ex∣presse that his judgement of them, with so much wari∣nesse and caution, as ground may be given unto them to enquire in their own condition and search, whether it be so: for, Paul, having (ver. 20.) professed his cha∣ritable judgement of them, that they had not so learned Christ, he giveth a limitation here, whereby they might try if it was so; if so be ye have heard him. 3. That learning of Christ, and knowledge of Him, which is the only remedy against the power of inherent corrupti∣on, is begotten in us by the ordinary mean of hearing Him preached, and set forth in the publick Ministery of the Gospel, Rom, 10. 14, 15. for, this is one piece of that condition, which is required to the learning of Christ thus, even if so ye have heard him. 4. The hear∣ing of Christ preached by sent Ministers, is not alone sufficient, in order to this effectuall learning of Him, but Christ Himself must teach us inwardly and effectually by His Spirit, else we cannot so learn Him: for, this is another piece, and the main piece of that condition required antecedently to their learning of Christ thus, if so ye have been taught by him. 5. Then do we rightly and savingly learn truth, when the knowledge of truth attained by our learning, is such, as Christs knowledge was, to wit, not theoretick and speculative only, but practicall and operative: for, so was His knowledge of truth, Psal. 40. 8. and they were to be taught by Him, as the truth is in Jesus, else they had not so learned Christ.

Vers. 22. That ye put off concerning the former conversati∣on, the old man, which is corrupt according to the deceit∣full lusts:

HE doth, next, shew, what it is to be taught by Christ, as the truth is in him; and thereby confirm∣eth what he said, ver. 20. that the saving knowledge of Christ is inconsistent with a licentious life, in so far as this effectuall learning of Christ, and knowledge of Him, requireth from, and effectually worketh in, the person so instructed, three things. The first whereof, is in this verse, to wit, a daily study to put off and mor∣tifie the old man, whereby is not meaned the substance of a mans soul and body, nor yet the naturall and essen∣tiall faculties of the soul; (for, those of necessity do al∣wayes remain, untill the man cease to be) but that na∣turall and inbred corruption, which hath infected and polluted all those: which inbred corruption he sheweth had manifested it self in their former godlesse conversa∣tion, and doth grow daily worse, and more corrupt, yea, and by little and little bringeth corruption and destru∣ction upon the whole man, both in soul and body, where it is given way to in its deceitfull lusts: for, so much doth he intend, while he saith, it is corrupt accord∣ing, or, by deceitfull lusts. Now, this inbred corruption, is here called the old man, and the mortifying of it, is called a putting of it off, by a metaphor taken from the laying aside and casting off of old garments. See the reasons for both, upon Col. 3. -9. doct. 1. Hence, Learn, 1. So much may we reckon our selves to know of Christ, and to be taught by Christ, as we do pra∣ctise according to what we know. Those only are best scholers in Christs school, who are most tender walkers: for, Paul sheweth, that to learn Christ, and to be taught by Him, is, in a word, to practise all the duties of an holy life, even that ye put off the old man, &c. saith he. 2. Then do we set about the duties of sanctification in

the right order, when we begin at the work of mortifi∣cation in the first place, and thence proceed to the posi∣tive duties of a new life: the plants of righteousnesse will not thrive in an unhumbled, proud, impenitent heart, Joh. 5. 44. for, Paul sheweth the first part of this lesson, is, to put off concerning the former conversation, the old man. 3. Then do we carry on the work of mor∣tification right and to good purpose, when we single not out some one sin passing by others, but do strike at all sin, and do not content our selves to lop the branches, but strike at the very root of sin: for, Paul describeth this work to be a putting off the old man, that is, the bitter root of inbred corruption, in its full latitude and extent; That ye put off concerning the former conversati∣on, the old man. 4. Though we must begin to strike at the root of sin within; yet we are not to rest there, but must set against sin in all its branches; and whoever setteth upon sin at the root and in the heart, he cannot choose but set against the breaking forth of sin in his hand and outward conversation also: yea, the reality of his fighting against his inward corruptions, will make it self manifest in an outward change in his conversation from what it formerly was: for, so much is imported, while he sheweth they were to put off the old man, as to the former conversation, not as if sins of the outward man and conversation only, were to be put off; but because those are also to be mortified, and the inward work of mortification doth kyth by our putting off of those. 5. The work of putting off and mortifying this old man of inbred corruption, is to be entered timously, in so far, as the longer that corruption is spared, it groweth worse, and posteth the person, in whom it is, more swiftly to ruine and destruction: for, Paul doth, indirectly at least, presse this duty of putting off the old man, from this that it is corrupt, or groweth worse and worse by its deceitfull lusts. 6. This inbred root of naturall corup∣tion, doth vent it self in multitudes and swarmes of inor∣dinate lusts and sinfull desires, by venting whereof, it

doth alwayes acquire the more strength, and secureth its interest more firmly, both in soul and body: for, he sheweth, that this old man hath lusts, and is corrupted, or made worse, and more deeply rooted by those lusts; which is corrupted by deceitfull lusts. 7. Sinfull lusts are entising and deceitfull lusts, in so far as they promise what they never perform, 2 Pet. 2. 19. and do often co∣ver themselves under the mask of some laudable vertue, Col. 2. 18. and thus do by subtilty carry the sinner cap∣tive to their slavery, Prov. 7. 21, 22. for, he calleth them deceitfull lusts, or, as it is in the Originall, lusts of deceit.

Vers. 23. And be renewed in the spirit of your mind.

HEre is the second thing which the effectual learning of Christ doth require from, and work in, the per∣son so taught, even a serious endeavour to have his mind and understanding more and more renewed, or made new, by getting a new quality of divine and superna∣tural light implanted in it; and he calleth the under∣standing, or rational part of the soul, the spirit of their mind, that is, the most spiritual part of the soul; or, by an Hebraism, their spiritual mind, so called, because the mind, or understanding, is lesse subject to be wrought upon by the temper and disposition of the body, than the will and affections. Doct. 1. The principal part of the soul, the very seat of reason, the mind and understand∣ing in all men, is by nature infected and polluted by this old man of inbred corruption: for, otherwise there were no need that we should be renewed in the spirit of our mind. 2. It is not sufficient in order to our effectual learning of Christ, and being taught by Him, that we cease to do evill, and labour to mortifie our inbred cor∣ruption, with the several branches thereof; but we must also learn to do well, and endeavour to have the whole man adorned with the several graces of Gods Spirit, making conscience of all the positive duties of an holy

life: for, the Apostle sheweth their being taught of Christ, consisted, not only in the putting off the old man, but in being renewed in the spirit of their mind, and ver. 24. in putting on that new man. 3. See three doctrines im∣plyed in the notation of the word renewed, which signi∣fieth to restore a thing deformed and antiquated, to its ancient form and beauty, upon Col. 3. vet. 10. doct. 4, 5, 6. Doct. 4. Right information of the mind and judgement, and the knowledge of truth and duty flow∣ing therefrom, are most necessary to be sought after by Christians, if so they would lead an holy life: An er∣ring mind will of necessity, at least in so far, make a crooked heart and an irregular hand: for, Paul sheweth that in particular it is necessary to be renewed in the spirit of the mind.

Vers. 24. And that ye put on the new man, which after God is created in righteousnesse and true holinesse.

REsteth the third thing, which the effectual learning of Christ doth require from, and work in, those who are so taught, even that it be their daily task to put on the new man, that is, to be more and more endued and adorned with new and spirituall qualities, whereby their mind may not only be renewed, as was mentioned ver. 23. but also their will, affections and actions. Which renewing work he sheweth is carried-on by Gods creating power, after the pattern of His own Image, which consisteth in perfect conformity to Gods Law, as well in the second Table, set forth here by righ∣teousnesse, as in the first, set forth by true holinesse, or ho∣linesse of truth, to wit, that which is wrought by truth, Joh. 17. 17. and is not counterfeit, but sincere, true and reall: which epithet doth also agree to righteousnesse. Now, those gracious and spiritual qualities, are called the new man, and said to be put on, as new garments. See the reasons for both, upon Col. 3. ver. 9, 10. doct. 3. Hence Learn, 〈◊〉〈◊〉. Where there is saving knowledge

wrought in the mind, sanctified practice in all the du∣ties of an holy life will follow: for, unto the renewing of the mind, ver. 23. is here subjoyned the putting on the new man in righteousnesse and holinesse. 2. So dead and indisposed are we by nature to holinesse and grace, that no lesse than creating power is required to work it in us: It is neither implanted by nature, Psal. 51. 5. nor attainable by any industry or pains of ours, Rom. 9. 16. but is a work of Gods omnipotency, though He make use of means for that end, 2 Tim. 4. 2. for, he saith, this new man is created. 3. Only those who are renewed in know∣ledge and have their souls adorned with gracious and spirituall qualities of righteousnesse and holinesse, are like to God; and such, as are most so, are most like unto Him: for, Paul, speaking of being renewed in the mind, and of putting on the new man, saith, that it is after God, or, (as it is more plainly, Col. 3. 10.) after the Image of God; Which after God is created, saith he. 4. The Image of God consisteth, not so much in the natural substance, or faculties of the soul, or the abili∣ties of it, (for those are in a wicked man) as in spiri∣tual gifts and graces, even conformity with God in true knowledge, righteousnesse and holinesse: for, the Apostle, speaking of the renovation of the mind by knowledge, and putting on the new man in righteous∣nesse and holinesse, saith, That this is after God, or, af∣ter His Image. 5. This new man of grace, created after Gods Image, as it consisteth not in things external, Rom. 14. 17. but in the inward and substantial graces of Gods Spirit; so it comprehendeth all spiritual habits, and vertues, and the exercise of all those graces, in all the duties of universal obedience, prescribed in both the Tables of the moral Law: for, he sheweth this new man consisteth in righteousnesse and holinesse, which include a conformity to the Law of God in both its Tables; Which is created in righteousnesse and holinesse. 6. No performance of any one, or of all commanded duties whatsoever, is a sufficient proof of a renewed mind, or

the new creature, but when it carrieth alongs with it that necessary ingredient of sincerity and truth, which maketh the performer of any duty, take God for his party, Gen. 17. 1. bring up his heart to every duty, Jer. 3. 10. and level at Gods glory as his main scope in all duties, 1 Cor. 10. 31. and make conscience, not only of one, but of every duty, Luke 1. 6. for, he giveth this epi∣thet of truth and sincerity to that righteousnesse and holinesse, wherein this new man of grace, created after Gods Image, doth consist; in righteousnesse and true ho∣linesse, or in righteousnesse and holinesse of truth.

Vers. 25. Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of an∣other.

THe Apostle (being in the third part of the Chapter to presse upon them the exercise of some particular vertues, which do belong to all Christians of whatso∣ever rank or station equally, aswell as those formerly spoken of, all of which are injoyned in the second Table of the Commands) exhorteth them, first, from what he spake of putting off the old man, and putting on the new, to lay aside and mortifie the sin of lying, forbidden in the ninth Command, whereby a man doth speak what he knoweth or conceiveth to be untruth, with an inten∣tion and purpose to deceive. He exhorteth them also to speak the truth every man with his neighbour, that is, to speak as they think, and to think of what they speak as it really is, so that our speech may be conform both to the thing it self, and to our conceptions of the thing. Which exhortation in both its branches, is inforced from this, that they were not only members of one bo∣dy, but one of another, every member of this mysticall body being bound to contribute all its endeavours, as for the good of the whole body in the first place, so of every particular member in the next; and therefore it had been alike unnaturall and monstrous for them, by

lying and deceiving to circumveen one another, as it were for the eye in the naturall body to deceive the hand, or for any one member to contrive and carry on the ru∣ine of another. Doct. 1. It is not sufficient for Christs Ministers to presse upon the Lords people the mortifica∣tion of sin, or conscience-making of the duties of ho∣linesse in the generall; but, seing people are apt to think that an sleight performance, or faint endeavours are suf∣ficient obedience to these generall exhortations; there∣fore Ministers must condescend upon some particular vices, chiefly such as are most commonly practised in the place where they are, and some particular vertues, which are most ordinarily sleighted, pressing upon the Lords people to evidence their renovation by abstinence from the former, and practising of the latter: for, Paul, having indirectly at least exhorted them to put off the old man, ver. 22. and put on the new, ver. 24. doth now fall upon some particular vices and vertues, dehort∣ing from the one, and exhorting to the other; Where∣fore putting away lying. 2. There is no sin more unseem∣ly in a Christian, and more inconsistent with grace, than the sin of lying, there being no sin that maketh a man more like the devil, Joh. 8. 44. more abominable to God, Prov. 6. 16, 17. nor more shamefull in the eyes of men, so that even they, who are most guilty of it, can∣not endure to be charged with it; no sin more hurtful to the sinner, as making him to be trusted by none, and no sin which tendeth more to the utter overthrow of all hu∣mane societie; fidelity and trust among men, being that which maketh any society comfortable: for, the Apostle dehorteth from lying, upon the ground of their putting on the new man, as is implied in the illative particle Wherefore: Wherefore putting away lying. 3. As all kind of lying is intrinsically sin, and to be avoided, whether the pernicious, officious, or sporting lie; (See upon Col. 3. 8, 9-. doct. 10.) So there is no person of whatsoever rank, whether rich or poor, to whom God giveth any dispensation to lie, or speak contrary to

truth: for, he saith indefinitly, putting away lying, and speak every man truth, without exception. 4. Though we are not bound to speak all the truth, and at all times, and to every person, but in some cases may and ought conceal somewhat of it, Luk. 9. 21. 1 Sam. 16. 2. yet, when we speak, we are to speak nothing but truth, and that without mentall reservation of any part of the pur∣pose, without which the rest which is spoken, would not be truth but a lie: for, though it be sufficient for a man to think what is truth, and not expresse it, when he is speaking or meditating with himself; yet he is to speak truth, if so he speak at all, when he speaketh with his neighbour; speak every man truth with his neigh∣bour, saith he. 5. This is a generall rule to be observed for the right understanding of divine precepts, that where a sin is forbidden, the contrary duty is also commanded, and where a duty is commanded, the contrary sin is also forbidden: for, the Apostle, expounding here the ninth command, doth not only exhort to lay aside lying; but also to speak every man the truth with his neighbour. 6. Though it be sinfull to lie, and speak untruth unto any, even to an infidel, Ezek. 17. 16. yet, it is more sin∣full, and most odious for Believers and Professors of the same faith, because of their nearer bonds and relations, to lie unto, and deceive one another: for, so much the Apostles reason here used, which is astricted only to such, doth teach; for we are members one of another, saith he. 7. It is not sufficient, that a man abstain from ly∣ing, and endeavour to speak truth with his neighbour, from a motive of self-advantage and interest, as know∣ing his doing otherwise would tend both to his losse and shame; but he ought to be acted herein from a prin∣ciple of love towards those with whom he speaketh, chiefly, if he conceive them to be Believers, as to members of that same body, for whose advantage and preserva∣tion especially, he is bound to lay out himself in his place and station; so far must he be from seeking to un∣dermine them, or deceive them: for, Paul will have

them to put away lying, and to speak the truth, for this reason, that they were all members one of another.

Vers. 26. Be ye angry and sin not, let not the sun go down upon your wrath.

HE exhorteth them, next, to restrain and moderate their anger, forbidden in the sixth command. And, 1. he, as it were, giveth them way to be angry some∣times, and in some cases. 2. He disswadeth them from sinfull anger, or any unjust desire of revenge, which is, when anger is kindled rashly, Prov. 14. 17. for no cause, Matth. 5. 22. or a very light one, 1 Cor. 13. -5-. or when it exceedeth the just bounds, Gen. 49. 7. And, 3. if their anger at any time should exceed bounds, and turn to wrath, or bitternesse of spirit, he exhorteth them to suppresse it speedily, even before the Sun go down, not cherishing that ill, or for bearing themselves in it, for the space of one night. Doct. 1. Seing anger is a naturall affection, planted in our first parents at the first creation: yea, and also was found in Christ Himself, who was without sin, Mark 3. 5. therefore it is not in it self a sin, nor alwayes sinfull; but, as it is in its own nature indif∣ferent, and becometh good or evil, according to the grounds, causes, objects and ends of it; So it is some∣times, and in some cases a necessary duty for a Christi∣an to be angry, to wit, when anger floweth from zeal to Gods glory, Joh. 2. 15. with 17. and love to our brother, Prov. 13. 24. and when it is conceived upon just and weighty causes, such chiefly, as Gods disho∣nour, whether by our own sins, 2 Cor. 7. 11. or the sins of others, Exod. 32. 19. when it is incensed, not so much against the person of our brother, as against his sin, and therefore against that sin in our selves, as much as in others, Matth. 7. 5. when it doth not hinder other du∣ties of love, which we owe to the person whom we are angry with, Exod. 32. 19. with 32. neither doth mar our accesse to God in prayer, 1 Tim. 2. 8. and when we go not without the compasse of our calling, by

giving way to private revenge in the accomplishment of our anger, Luke 9. 54. 55. In those cases, anger is praise∣worthy and commendable: for, the Apostle giveth way to anger, yea after a sort commandeth it, to wit, in those cases; be ye angry, saith he. 2. As there is an easie and ready passage from what is moderation in our naturall affections of joy, fear, grief, desire (and therefore lawfull and in some cases necessary) to what is excesse, (and therefore sinfull) Psal. 2. -11, So this doth chiefly hold in the affection of anger; it being most difficile to keep a measure, and not to exceed, by trans∣gressing some one or other of the fore-mentioned limita∣tions of just anger when it is once given way to: for, therefore doth he add this necessary caution, Be angry, but sin not. 3. As it is possible, even in the childe of God, for lawfull anger to degenerate in sinfull wrath, whereby the mind is imbittered, and accordingly rageth against the person of him who hath done the wrong; So, an implacable spirit, which cannot be worn out by length of time, is not so incident to any such: for, the Apostle supponeth they may have wrath; only they might not entertain it long, while he saith, Let not the sun go down upon your wrath. 4. The childe of God in his resisting sin, is not to sit down discouraged, nor give the back when sin prevaileth; but, having received a new recruit of strength from Christ, by the exercise of faith in prayer, 2 Cor. 12. 8. he is with renewed cou∣rage to set upon sin a-fresh, that so he may recover what was formerly lost: for, Paul enjoyneth, in case their anger should at any time exceed, to set against it without delay; Let not the sun go down upon your wrath.

Vers. 27. Neither give place to the devil:

HE giveth a reason of the former exhortation, set down by way of precept, to wit, that by giving way to excessive anger, and by persevering in it for any space of time, they should cast open doors to Sathan, the ca∣pital

enemie of mans salvation, to enter their hearts, and to incite them by his uncessant suggestions to act some mischief. Doct. 1. As Sathan is dethroned and shut to the doors of the hearts of all such as are true believers; So, though he shall never reign again over them at his pleasure, Rom. 6. 14. Yet, he is daily watching, and searching out, if it were but the narrowest passage, and least opportuniy, whereby he may again re-enter his old possession, and exercise his former tyrannie: for, both those are implyed, while he saith, neither give place to the devil. 2. Where any known sin, especially excessive anger, is not only given way to, but also continued in, there doth Sathan get an open door to setle himself in the heart, and exercise his power, by inciting the person guilty to commit more of wickednesse and mischief: for, he sheweth, that by their persevering in wrath they would give place to the devil. 3. As Sathan doth not slip an offered opportunity of recovering his former in∣terest in the heart; So where he gaineth any ground, though for never so short a space, he stirreth his time, and through Gods permission maketh fearfull havock, and a doolfull decay of the work of grace: for, while he hold∣eth this forth as an argument against their persevering in excessive anger, that thereby they should cast open doors for the devil to enter, it is implyed, that he would take place when it were given, and bestir his time in exciting them to act mischief, otherwise the argument should not be of such force; neither give place to the devil.

Vers. 28. Let him that stole, steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.

HE doth, thirdly, exhort those, who, when they were un-converted Pagans, did contrary to the eighth command, steal their neighbours goods, or who were yet, after their professing faith in Jesus Christ, guilty of

that sin in some degrees and respects, that they would steal no more: where by the sin of stealing, is meaned all those fraudulent and deceitfull wayes whereby a man doth wrong his neighbour secretly and without his knowledge in his goods or outward estate, whether by taking (Joh 20. 19.) or withholding from him what is his, Iam. 5. 4. or by partaking with such as do so, Psal. 50. 18. He exhorteth them also to the contrary duty, as a remedy of this evil, even that they would rather la∣bour diligently, and to wearinesse (as the word signi∣fieth) in any good and honest calling, if it were but in some mechanick or handy-trade: The use of which remedy is inforced from a following advantage, to wit, that hereby, and through Gods blessing upon their dili∣gence, they should acquire not only a competencie in things worldly unto themselves, and so be keept from a necessity of stealing; but also might be able to bestow somwhat for supplying the necessities of others: Doct. 1. As Jesus Christ doth not reject the vilest, no not theeves, nor worse, for any thing they have been, pro∣viding they amend their life in time coming; So there are many, who, after they have taken on a name of pro∣fession, do secretly live in the practice of base and sham∣full sins, which hardly can be called the spots of chil∣dren: for, while he saith, Let him that stole, or doth steal, (as the word beareth) steal no more, it is supponed, that some of those Ephesians, were guilty of this sin, before an offer of mercy was made to them in the Gospel; yea, and that some were yet living in it. 2. It hath seemed good unto the wise Creator of all things, (for eschewing of confusion, strife, contention and other infinit evils; for tryall of the charity of some, and patience of others) to establish property and dominion of goods and possessi∣ons, and not to leave all things common among men, so that every one should have an equall right unto all: for, if there were no propriety of goods, there could not be such a sin as stealing, neither were it necessary to forbid it, as the Spirit of God doth here; Let him that stole,

steal no more. 3. As want of a particular calling, or idlenesse in it, occasioneth poverty and want, by reason whereof men are cast upon tentations, to steal and use such other sinfull shifts, to keep them from straits; So it is the Lords will, that every one betake himself to la∣bour diligently in some lawfull calling and employment, as a remedy, not only against this evil of stealing, but severall others also, which flow from idlenesse, and too much ease, 2 Thess. 3. 12. Psal. 73. 5. for, the Apostle, having forbidden them to steal, subjoyneth this as a re∣medy, rather let him labour, working with his hands. 4. Though it be not absolutely necessary, nor yet conve∣nient, or possible, that every man should betake him∣self to some mechanick calling, or handy-trade, and therein to labour with his hands, seing every one is not able to go about any such calling; and there are other lawfull callings, which require no lesse labour with the mind, than those do of labour with the hands, 1 Tim. 5. 17. yet, there is no calling so base, providing it be honest, to which a man should not betake himself (what∣ever he be for birth, and nobility of descent) and spend his strength therein, even to wearinesse, rather than to steal, or use any sinfull shift to save himself from straits: for, saith he, let him steal no more, but rather let him la∣bour, working with his hands. 4. Even those things that were imposed upon fallen mankind, for a curse and pu∣nishment of sin, have their nature changed unto Be∣lievers, and are turned unto a blessing and an effectuall remedy against sin: for, (Gen. 3. 19.) it is imposed upon Adam as a part of the curse, in the sweat of his face to eat his bread; and here it is enjoyned, and commended by the Apostle unto Believers, as an effectuall remedy against the evil of stealing; but rather let him labour, work∣ing with his hands. 5. No necessity, or want whatsoever, can warrand a man to imploy himself in any calling, which is not lawful and honest, or tendeth only to grati∣fie mens lusts, of pride, vanity, prodigality and unclean∣ness: this calling ought to be such as he may therein serve

God with a good conscience, Col. 3. 23. and promove the good, either of the Church, familie, or common wealth, Gal. 5. 13, for, to prevent stealing, he doth astrict them in their choise only to good and lawfull callings, while he saith, Let him labour, working with his hands the thing which is good. 6. The Lords ordinary way is to blesse a mans conscientious diligence in his lawfull calling, with such a measure of successe, as he may have whereby to sustain himself, and to be helpfull unto others, except the Lord see it otherwise fitting, for the mans triall and the exercise of his faith, patience and other graces, 2 Cor. 8. 2. for, the end of labouring in a lawfull calling, here proponed, is for the most part at∣tained, else it had been no encouragment, even that he may have to give to him that needeth. 7. As it is the duty of all whom God hath blessed with any measure of world∣ly substance, to bestow some part of it for the help of others; So we ought in the exercise of our callings, as we would expect the Lords blessing upon it, to intend, not only the enriching of our selves and ours, but also that we may have whereby to do good unto others: for he sheweth they were to aime at this end, while they wrought with their hands; that they might have to give to him that needeth. 8. As not only the rich, but even the poor labourer, who hardly getteth his livelyhood with the work of his hands, is bound to give his mite for the help of the indigent; So we ought to give alms of that which is our own lawfully purchased, and not of the gain of oppression, or hire of an harlot, Deut. 23. 18. for, saith he, Let him work that which is good, that he may have to give to him that needeth. 9. As the Lord seeth it fitting to keep alwayes some among His People, poor and indigent, even objects of charity, for the exercise of their faith and patience, and for the trial of the charity and compassion of others, Deut. 15. 11. So those only are to be relieved by our charity, who are needy, indigent, and cannot relieve themselves: but not such, as, being able to work in a lawfull calling, do

rather choose a life of ease and idlenesse, and to live upon the charity of others: for, he saith, that he may have to give to him that needeth.

Vers. 29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.

HEre is a fourth exhortation, wherein he giveth di∣rection for the right ordering of the tongue: and, first, he forbiddeth them to utter corrupt, or unsavory and putrified communication, or speech, whereby is meaned all discourse, not tending to the glory of God and edification of our neighbour, (as appeareth from the latter part of the verse, where edifying conference is opposed to this corrupt communication) but mainly all obscene, scurril, ranting and arrogant discourse is here intended, even such as argueth a rotten and unre∣newed heart, Matth. 12. 35. and proveth not only noi∣som and unsavory to honest ears, but also contagious and infecting to ordinary hearers, 1 Cor. 15. 33. even as a stinking breath (unto which he seemeth here to al∣lude) argueth rotten lungs, doth prove unsavoury, yea, and (if the party be taken with any contagious disease) dangerous also unto those who stand by, lest they be in∣fected by it. Next, he enjoyneth the contrary duty, that their discourse and communication should be good, and usefull for the edification of hearers, even such as may minister grace unto them, that is, which may be a mean blessed of God for begetting or carrying on the work of grace in them, and for that end may be so proponed, as it should prove most taking, gracious and accep∣table unto them. See upon Col. 3. -16. and, 4. 6. Doct. 1. It is the duty of renewed Christians, as to watch over the heart and hand; so in a special way to guard against the sins of the tongue; seing they must make an accompt to God, even for words, Matth. 12. 36. and their sinfully, vain, frothy and rotten discourse doth argue

such a heart, from the abundance whereof the mouth doth speak, Matth. 12. 34. yea, and maketh the heart more perverse and wicked, while the corruption which is in it doth strengthen it self by getting vent, 2 Tim. 3. 13. and proveth also contagious to the hearers, 1 Cor. 15. 33. for, the Apostle, having disswaded them from the sins of the heart and hand, doth now disswade them from the sins of the tongue; Let no corrupt communication proceed out of your mouth. 2. As our corrupt hearts, which in the best are but renewed in part, are very rea∣dy to hatch impure, vain and unprofitable corruptions, and to presse the venting of those by the tongue, in vain and corrupt communication; So it is the renewed mans duty, and ought to be his care, to keep a watch at the door of his lips, Psal. 141. 3. that, though he cannot get his heart keeped from framing such conceptions; yet, at least, he may preserve his tongue from venting of them; seing our corrupt conceptions do not only prove more dishonourable to God, when they are vented in expressions, but also, in that case they prove offensive and hurtfull unto others, 1 Cor. 15. 33. for, the Apostle, supposing that such impure stuffe would somtimes breed in the heart, and seek a passage, he commandeth, Let no corrupt communication proceed out of your mouth. 3. As there is no sin which wanteth a remedy; So the most proper remedy of every sin, is not only to set against the sin it self, but also to set about the practice of the con∣trary vertue: for, Paul prescribeth this remedy, as against the sins fore-mentioned, so against this, Let no corrupt communication proceed out of your mouth, but that which is good, saith he. 4. It is not sufficient to retrain our tongue from speaking evil, keeping alwayes silence: but, seing our tongue is our glory, Psal. 57. 8. and given unto us, not only for the use of rafting & carrying down to the throat our meat and drink, but also to expresse the conceptions of our heart, to the glory of God, and edification of our neighbour; therefore, we must also exercise our tongue in speaking what is good: for, so

doth the Apostle command, Let no corrupt communication proceed out of your mouth, but that which is good. 5. It is the duty, not only of Ministers, but of private Chri∣stians also (keeping themselves within the bounds of their calling, Heb. 5. 4.) to endeavour the edification of those with whom they converse, while they labour either to beget, or carry on the work of grace in them; and this not only by their good example, but by their edifying discourse and communication: for, he speak∣eth to all indifferently, while he saith, Let no communi∣cation come out of your mouth, but that which is good to the use of edifying. 5. We are not left to run at random in our ordinary discourses, as if we might speak what we please, providing we speak not evil, but are tied only to speak edifying purpose, and this at all times, and with all persons, Col. 4. 6. whether we be speaking of things religious, or which appertain to our particular calling, or recreations: for, as it is lawfull and necessary for Christians sometimes to speak of those things; so there is such a way to speak of them, as the hearers may be bettered by our speech; But that which is good to the use of edifying. 6. As godly discourse and conference ought to be heard, and entertained by those who are present; So, although the Word preached be the ordinary mean of converting sinners, Rom. 10. 14, 15. yet, the Lord is sometimes pleased to blesse the familiar and secret dis∣courses of private Christians, being spoken with grace, and seasoned with the salt of divine wisdom, by mak∣ing them a mean of conveying grace unto others, even to some, whom no publick preaching of the Word could ever move or work upon, 1 Pet. 3. 1. for, the end of speaking good to the use of edifying here proponed, is attainable, else it had been no strong motive to the du∣ty; That it may minister grace unto the hearers.

Vers. 30. And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

HE doth here inforce the former disswasive, by a strong reason set down in form of precept: the force whereof, is, first, propounded, that by their ob∣scene unprofitable and unedifying discourse, they would grieve the holy Spirit of God: who is called holy, be∣cause He is holy in Himself, Isa. 6. 3. and the cause of all holinesse in us, Rom. 15. 16. And we are are said to grieve Him, not, as if He, who is God, could be grieved properly; for, the passions of grief, anger, sor∣row, &c. (as implying some defect, or imperfection) are not in God, Numb. 23. 19. But improperly, and in so far, as we do that, which in it self is apt to grieve Him, if He were capable of grief, Rom. 14. -15. and which provoketh the Spirit of God to do that which grieved persons do, even to withdraw from the soul, to shew His dislike, and to return grief for grief. This reason is, next, inforced from one work of the holy Spirit in the hearts of Believers, which is here called sealing, by a metaphor taken from that use of seals and signets among men, whereby publick writs are con∣firmed and made authentick, or, the wares of merchands are marked, and set apart for their own use. In like manner, the Spirit of God, by renewing and sanctify∣ing Believers, imprinteth the draughts and lineaments of His own image upon them, whereby they are not only set apart and sealed, as His own peculiar goods, but themselves also may be assured that they are His, and shall be safely keeped under that seal untill the day of judgement, called here the day of redemption: (See, upon chapter 1. ver. 13.) and therefore by grieving the Spirit, they did hazard the removall of this seal, at least darken it much, and consequently mar their own comfort excee∣dingly. Doct. 1. The holy Ghost, the third person of the blessed Trinity, is graciously pleased to become in

a singular manner familiar with the truely regenerate, taking up a place of abode in their spirits, and furnish∣ing them with sweet and necessary counsel and advice from time to time, 1 Joh. 2. 27. for, as we shew, His being grieved doth speak His withdrawing from them, and a ceasing from being so friendly and familiar with them, as a stranger will do from an inne, wherein he hath received some affront, which implieth that He was once present and familiar with them; And grieve not the holy Spirit of God. 2. How friendly, and familiar soever, the holy Spirit of God be with the believing soul; yet so holy and pure is His Nature, that he can behold no iniquity, Hab. 1. 13. but when those that are dearest to Him, give any way to known sin, He must shew Himself displeasd with it, and with them for it: for, so much is supponed, while the Apostle, disswading them from sin, sheweth, this holy Spirit of God will be grieved by it; And grieve not the holy Spirit of God. 3. However many, by their obscene and putrid dis∣course, intend no further than to make themselves, or others joviall and glad, Hos. 7. 3. yet hereby, and by such other sins of the like stamp, as being against the motions, light and direction of the Spirit, this holy Spirit of God is much displeased, and so much, as per∣sons grived use to be; and therefore will withdraw His gracious and conforting presence, with all those other tokens of His respect and favour from the person, by whom He hath been grieved, Isa. 57. -17. leaving him to be guided for a time by his own spirit, and the spirit of Satan, Psal. 81. 12. and giving him over to a kind of desperate grief and hellish horrour, Psal. 32. 3, 4. or senslesse stupidity, Isa. 63. 17. as a just reward for griev∣ing the holy Spirit of God: for, Paul sheweth, that by their putrid communication they would grieve the Spi∣rit of God, and make Him do what grieved persons use to do, while he saith, And grieve not the holy Spirit of God. 4. As those spirituall plagues, inflicted upon our spirits for grieving of the Spirit of God, and following upon

His withdrawing from us, are most terrible; so the childe of God, not only may, but ought to skare at, and abstain from sin, even that he may be preserved from those spirituall plagues and judgements, though neither love to duty, nor fear of an other correction do con∣strain him: for, the Apostle laboureth to deter them from the sin of loose speaking, by this consideration, as being of greatest force, even lest thereby they should grieve the Spirit; And grieve not the holy Spirit of God, saith he. 5. Though the redemption of Gods children be perfected, in regard of the price payed by Christ, Joh. 19. 30. yet, in regard of the application of it unto us, it is but begun in this world, and perfected in the next: for, he speaketh of our compleat redemption, as yet to come, Whereby ye are sealed unto the day of redemption. 6. Those whom God will compleatly redeem from all sin and misery, both in soul and body, and from whose eyes He will wipe away all tears at the last day, are only such, upon whom the Spirit of God doth imprint the draughts of His own image, in righteousnesse and ho∣linesse, as the impression of the draughts and lineaments of a seal, or by sealing put upon the thing sealed: for, he saith, by whom, meaning the holy Spirit, we are sealed unto the day of redemption. 7. Upon whomsoever the Spirit of God doth imprint this seal and stamp of true holinesse, and of joy, peace and comfort flowing there∣from, all such shall be securely keeped and preserved, as Gods own peculiar treasure by the power of God unto salvation, to be fully manifested and compleatly bestow∣ed at the last day; for, they are sealed unto the day of re∣demption, a metaphor, as we shew, from merchands, who, leaving their wares behind them, do put their mark and seal upon them, untill such a day wherein they will come and own them. 8. By vertue of this sealing and stamp of sanctification, peace and joy imprinted by the Spirit of God upon the hearts of Believers, even they themselves may attain to know assuredly, that they are in the state of grace, and shall be preserved in it untill the

great day: for, as this sealing of them, by imprinting the draughts of Gods image upon them, is a discriminating mark betwixt them and others; so it serveth, not so much to make it known to God, that they are His, who knoweth who are His from all eternity, and anteceden∣tally to their effectual calling, 2 Tim. 2. -19—or to make it known unto others, who cannot infallibly dis∣cern the grace of God in any but themselves, 1 King. 8. -39. as unto themselves; otherwise the Apostle would not have used a forcible argument not to grieve the Spi∣rit, from His sealing of them, if it were a thing which could not be certainly known, but guessed at by them; Grieve not the Spirit, by whom ye are sealed unto the day of redemption. 9. So far is the work of grace in Belie∣vers, or their assurance of being in a state of grace, flowing herefrom, and wrought in them by the Spirit of God, from breeding security and loosnesse of life, that, by the contrary, there can be no such prevailing argu∣ment to make them abhor sin, entertain and follow the motions of the Spirit of God, and consequently to lead an holy life. Not only ingenuity and gratitude, for the favour received, will bind them to it, but also holy fear and circumspection, lest otherwise they mar and darken the seal so as they cannot discern the draughts of it, and consequently lose, though not the seal it self, 1 Joh. 3. 9. yet the comfort and assurance, which they had by it, Psal. 30. -7. for, the Apostle useth this as an argument to keep them from grieving the Spirit by sin, even be∣cause they were thereby sealed unto the day of redemption.

Vers. 31. Let all bitternesse, and wrath, and anger, and clamour, and evil-speaking be put away from you, with all malice.

HEre is a fifth precept, containing an amplification and illustration of the second, given, ver. 25. concer∣ning the restraining of anger: and he doth illustrate it by forbidding the several branches, degrees and effects of

that evil, as, first, all bitternesse, whereby must be un∣derstood here the lowest degree of sinfull anger, even all secret, smothered displeasure and alienation of affection, which hath more of discontent and grudge, than of re∣venge in it, Psal. 37. 1. Secondly, wrath, or fierce∣nesse, which is an impetuous rage, and passionate com∣motion of the heart and affections, upon the sense of an apprehended, or reall injurie, preventing and obstructing the use of reason, which being soon up, is as soon al∣layed, 1 Sam. 25. 21, 22. with 32. Thirdly, anger, which, as it is distinguished from the rest, is an eager desire of revenge, and a fixed resolution, after delibera∣tion, to have that desire satisfied, Act. 23. 12. Fourthly, clamour, whereby is meaned boisterous words, loud menaces, and other inordinate speaches, which are the black smoke, whereby the fire of anger and wrath kindled within, doth first manifest it self, Act. 15. 39. Fifthly, evil speaking, or blasphemie, as the word signi∣fieth, a further fruit of wrath and anger, to wit, dis∣gracefull and contumelious speeches, by which the par∣ty incensed doth endeavour to stain the reputation of him, who either really, or to his apprehension only, hath done him wrong, 1 Sam. 20. 30. And, sixthly, ma∣lice, which is rooted anger, and continuing wrath, mak∣ing the person in whom it is, daily intent upon all occa∣sions of revenge, and wholly implacable, untill he get his vindictive humour satisfied, Rom: 〈◊〉〈◊〉. -31-. Doct. 1. Bitternesse, wrath, anger, clamour, evil-speaking and ma∣lice do grieve the holy Spirit of God, and darken much the work of grace in the heart, whereby he sealeth Be∣lievers; there being no sins more opposit to the fruits of the Spirit (mentioned Gal. 5. 22.) than those are; so, that where such sins are given way to, grace must be upon the decaying hand: for, the Apostle, unto that command, grieve not the Spirit, immediately subjoyneth this, let all bitternesse, and wrath, and anger—be put away, implying, that otherwise they would grieve the Spirit. 2. So subtile is sin, and so impotent and unskil∣full

are we to resist it, where it once getteth entry, that one degree of sin doth still make way for a further, and so goeth on from evil to worse: and therefore the wisest course is to oppose it betimes, lest by forbearance, it ga∣ther strength: for, the Apostle doth here set down seve∣rall degrees of sinfull anger, the former whereof, doth still make way for the latter, and the latter is alwayes worse, and a step nearer to the height than the former; Let all bitternesse, wrath and anger, &c. 3. It is not enough for Christians to refrain from the venting of their passions in their inordinate expressions and actions; but they must also, and in order to their refraining from those, set about the rectifying of their inward affections and most secret distempers of their spirit: otherwise, if the flame of anger and wrath doth burn within, it will most readily send up a black smoke of clamour and evil speaking, to the offence of others: for, Paul forbiddeth not only clamour and evil-speaking, but also all bitternesse, wrath and anger. 4. Sins of the tongue and outward man, are to be put away and mortified, as well as sins of the heart; they being in some respect more dange∣rous, Matth. 18. 7. because more scandalous, and al∣wayes implying a defiled heart, from which they flow, Matth. 15. 19. and which they render worse than for∣merly it was; Let all clamour, and evil-speaking be put away, saith he. 5. It is not sufficient to suppresse, keep at under and weaken our corruptions: we ought to aim at, and rest satisfied with nothing lesse than the totall subduing, through removall, and plucking of them up by the very roots: for, he saith, Let all bitternesse, &c. he put away: the word signifieth, Let it be lifted up, and so destroyed.

Vers. 32. And be ye kind one to another, tender-hearted, for∣giving one another, even as God for Christs sake hath for∣given 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 en∣treated, 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 mer∣cy, 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 re∣venge. 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 in∣forceth 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 Magi∣strate for attaining restauration to our right, and repa∣ration 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 sin∣full 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 slay∣eth it self, and we do overcome evil with good: for, as a remedy against all the branches of sinfull anger, for∣merly mentioned, he enjoyneth And be ye kind one to another. 2. The exercise of mercy and tender-hearted∣nesse, 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 mor∣tified, when he is not only in a readinesse to discharge all duties of kindnesse and love to the party who hath in∣jured 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 ten∣der-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 kind∣nesse will not be broken off, because of the miseries and

infirmities of those to whom we owe kindnesse, but ra∣ther heightened and helped by an addition of tender-heartednesse and bowels of compassion: for, he com∣mandeth not only be ye kind one to another, which re∣specteth 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 them∣selves: 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 foun∣tain 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 him∣self, 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 an∣other, see upon Col. 3. 13. doct. 7. 9. The example

of God in forgiving us, is not only an argument exci∣ting 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 con∣sisteth chiefly in this, that we forgive sincerely, not hy∣pocritically, 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 for∣given you. 10. Though God hath freely forgiven us; yet He hath seen to the satisfaction of His provoked ju∣stice 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 con∣sisteth mainly in redeeming the time, ver. 16. and, in or∣der 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 (ha∣ving 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 un∣to the Lord, ver. 22. Secondly, by the ground or rea∣son 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 be∣twixt 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 be∣twixt Christ and the Church, he declareth it to be a great and unsearchable mysterie, ver. 32. and so conclud∣eth 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 chil∣dren,

THe Apostle (being to insist further in exhorting to such particular vertues as do belong to all Christians in general of whatsoever rank or sta∣tion) 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 re∣inforcing 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, mer∣cy 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 ex∣tended, 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 shew∣eth, 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 pro∣portion, or resemblance with any vertue or duty pre∣scribed 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 un∣to 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 imi∣table by us, is the only un-erring pattern, to be abso∣lutely

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 Him∣self: 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, kind∣nesse, 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 chil∣dren, 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 where∣in they were to imitate God, to wit, not only in for∣giving,

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 con∣stant task of walking in love, is inforced by a new argu∣ment 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 illustra∣ted, first, from the end for which He did give Himself, even to be a propitiatory sacrifice unto God, for expia∣ting 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 gene∣rally 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 offer∣ing 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 Belie∣vers 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. with∣out any inward compassion or affection to his neigh∣bour, or a sincere aim towards his good: for, the Apo∣stle 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 par∣ticle 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 humour∣ing 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 conside∣ration of it, when we look upon it in those effects which flowed from it, and especially in His death and sufferings, and do labour to appropriate by faith the good and be∣nefit of those unto our selves: for, Paul, holding forth the love of Christ, as an argument inciting to love one another, doth so look upon it, while he saith, and hath given Himself for us. 7. The guilt of sin is so great, as being a breach of Gods most holy Law, and consequent∣ly a wrong done against an infinit God, Psal. 51. 4. So exact is divine justice in requiring equivalent satisfaction for the wrong done, Exod. 34. -7. that, as there is no re∣conciling of God with man without satisfaction; So no satisfaction, which man himself, or any meer crea∣ture could give, was sufficient to do the turn: for other∣wise there had been no necessity that Christ should have given Himself for us. 8. What no meer creature could do, Christ Himself, having taken-on the nature of man, hath done, even given full satisfaction to provoked ju∣stice, by giving Himself to suffer both in soul (Isa. 53. 10.) and body (Isa. 50. 6.) in the Elects stead; so that He is taken, and they go free, Joh. 18. -8. for, He gave Himself for us. 9. The pain and torment both in soul and body, which Christ did give Himself to endure and suffer, was inexpressible, and such, as was fore-signified by what was done with the ancient offerings and sacri∣fices, according to Gods command: some whereof were killed, flayed, and burnt; some rosted, some fryed on coals, and some seethed in pots: All which are but sha∣dows

of what Christ our Lord endured; for, He gave Himself an offering and sacrifice. 10. As those leviti∣call offerings and sacrifices under the Law, were not suf∣ficient to satisfie divine justice for the sins of the Elect; So Jesus Christ, being offered up to God in death, is that only true and reall sacrifice, wherein provoked justice doth rest satisfied, and whereof all those other sacrifices were but types and shadows: for if they had satisfied justice, there had been no necessity of this other sacrifice, which came in their stead, and so was repre∣sented by them; He gave himself an offering and sacri∣fice. 11. Jesus Christ Himself in this offering, was both the Priest, who, as He was God, did offer up Him∣self, Heb. 9. 14. and the Sacrifice which was offered, to wit, as He was man, Heb. 10. 10. Yea, and we may add, He was the Altar also whereupon this sacrifice was offered up; the vertue of His God-head being that which not only underpropped His humane nature in suffering, Isa. 50. 7, 8. but also did adde an infinite value to His sufferings, as being the sufferings of Him who was God, Acts 20. -28. even as the altar doth sanctifie the gift, Matth, 23. 19. for, He gave himself an offering and sacrifice. 12. The ransom given by Christ for sinners, was payed unto God whom they had wronged, and not unto Sathan whose slaves we are by nature: although by vertue of that ransom we are freed from Sathans slavery and sins dominion, Heb. 2. 14. for, God the just Judge being satisfied, Sathan the jay∣lour and unjust tyrant, did lose his right to keep us long∣er in bonds; He gave himself an offering and sacrifice (not to Sathan, but) to God, saith he. 13. As sin doth mak us loathsom and unfavourie to God, and stir∣eth up His wrath against us; So the sweet savour of this one sacrifice, offered up by Christ, being laid hold∣upon by faith, appeaseth His wrath, and maketh us sa∣vourie and well-pleasing in His sight: for, so much is implyed, while he saith He gave himself a sacrifice to God for a sweet smelling savour: a metaphor taken from

men, who when their senses are offended with some stinking favour, cannot be at quiet until some sweet per∣fume be burnt, which prevaileth above the other: In like manner the noisom smell of our sin, did so move the Lord to wrath, that He would not be at rest, untill the sweet smell of His Sons obedience did come to His no∣strils, Job 33. 24. 14. It is the only sacrifice of Christ, which by its own vertue doth appease the wrath of God, and make both the persons of the Elect, and their spirituall performances acceptable to God: for, it is a sacrifice to God for a sweet smelling savour. And though this much be also spoken of other sacrifices, Gen. 8. 21. Exod. 29. 41. yet it is to be understood of them, not as they were considered in themselves, Heb. 10. 1. but as they related to this sacrifice of Christ, whereof they were types, and upon which the godly even then did rely by faith, Heb. 11. 4. Doct. 15. Whence it followeth and from the text also, that not only an end is put to all those leviticall sacrifices; (seing Christ this true and reall sa∣crifice, whereof they were types, is offered up already in death) but also that there is no sacrifice, properly so cal∣led, to be offered up in the Christian Church, neither of any other thing besides Christ, neither is that sacrifice of Christ Himself again to be repeated, and consequent∣ly that there is no Priest, properly so called, but Christ alone: for, the Apostle sheweth, this one sacrifice did abundantly pacifie provoked justice, and therefore there is no need of any other: besides that the vertue of it is perpetual, Heb. 10. 14, 18. and so it needeth not to be reiterated; A sacrifice to God for a sweet smelling savour.

Vers. 3. But fornication, and all uncleannesse, or covetousness, let it not be once named amongst you, as becometh Saints.

THe Apostle cometh now to give some new precepts. And, first, in this and the following verse, he for∣biddeth six vices, all of them, for the most part, contra∣ry to chastity prescribed in the seventh command. Three

of which vices are in the outward actions, and forbid∣den in this verse. 1. Fornication, or the sin of filthinesse, between parties, both free from the yoke of marriage, 1 Cor. 7. 2. a sin looked upon as a thing indifferent, and no sin among the Gentiles, 1 Cor. 6. 12. 2. Unclean∣nesse, under which are usually comprehended all other sorts of filthie lusts between any parties whatsomever. 3. Covetousnesse, that is, an immoderate desire (Heb. 13. 5.) to acquire (Micab 2. 2.) or to preserve worldly goods, Prov. 11. 24, 26. All which he doth so discharge, as that they should not name them, to wit, with delight, and without detestation; otherwise it is lawfull to name them while we reprove them, as the Apostle here doth: and he urgeth this prohibition from the state wherein they were, as being Saints, separated from the world, and dedicated to God; and therefore it were most un∣seemly for them to defile themselves with such filthy lusts. Doct. 1. True Christian-love unto our neighbour, whereby we endeavour his preservation and good in his honour, person, chastity, outward estate and good name, (Rom. 13. 9.) doth hugely differ from fleshly love flowing from lust, and from the love of the world, whereby we seek to satisfie our own sinfull lusts, with our neighbours hurt: for, the former was enjoyned, ver. 2. but the latter is here forbidden; But fornication, and all uncleannesse, or covetousnesse, &c. 2. The generall prevalency of any sin, ought neither to make people give more way to it, nor Ministers speak lesse against it; but rather, because, the more common any sin is, God get∣teth the more dishonour by it; therefore the zeal of pub∣lick Ministers and private Christians ought to be so much the more intended against it: for, because forni∣cation was so common among the Gentiles, that it was hereby looked upon as no sin, therefore doth Paul, al∣most in all his Epistles to the Churches of the Gentiles, fall upon it, as he doth also here; But fornication, and all uncleannesse, &c. 3. So violent is the lust of filthi∣nesse, that, if it be not all the more carefully guarded

against, there is no state of life, wherein it will not break forth, even although the ordinary mean of marriage appointed by God to prevent it (1 Cor. 7. 2.) be used: for, he will have them to guard not only against fornica∣tion, which is the sin of filthinesse between parties un∣married, but also against all uncleannesse, that is, all other sorts of filthy lusts, whereof filthinesse between married parties is one. 4. There is a great affinity and sibnesse between the lusts of filthinesse and covetousnesse; in so far, as the former, given way to, doth necessitate the lascivious wretch to thirst after, and by indirect means to purchase worldly goods, that so he may have where∣with to uphold, (as his other lusts, Iam. 4. 3. so) in a speciall manner this lust of uncleannesse: for, there∣fore doth he forbid those two lusts joyntly; But fornica∣tion, and all uncleannesse, or covetousnesse. 5. It is not sufficient for Saints to abstain from the outward practice of grosse evils, except their outward abstinence do flow from inward detestation of them; otherwise, outward abstinence may well make a good Civilian, but not a sincere Christian: for, Paul will have them abstaining from the formentioned evils, so as not to name them with delight, and without detestation; Let it not be once named among you. 6. Not only the outward act of filthinesse, but also lascivious filthy discourse, is to be refrained from, as that, which is an evidence of inward love to that sin, Matth. 12. 34. and maketh way for the out∣ward committing of it, not only by our selves, while the inward flame of lust is blown up by the bellows of filthy speeches, Iam. 3. 6. but also by others, who are easily infected by the pestilentious breath of evil com∣munications, 1 Cor. 15. 33. for, he will not have those evils so much as spoken of among them with delight and without detestation; Let it not be once named among you. 7. The only life beseeming Saints, is to keep themselves pure in heart, in tongue, in hand, from the pollutions of fleshly lusts, and the immoderate love of worldly goods: and in so far, as those are given way to by professed

Saints, they walk unworthy of their high and heavenly calling; do stain their profession; and declare them∣selves unworthy of the name of Saints: for, he shew∣eth that not practising those evils, and inward detestati∣on of them, made evident by their not speaking of them, was such a carriage as becometh Saints.

Vers. 4. Neither filthinesse, nor foolish talking, nor jest∣ing, which are not convenient: but rather giving of thanks.

IN this verse he forbiddeth other three vices, which belong mainly to the tongue. 1. Filthinesse, whereby is meaned, in general, whatsoever is contrary to decency and Christian gravity or modesty, whether in deeds, words, or outward gesture and adorning of the body: for, so the word is used, 1 Cor. 11. 6. But here, because this sin and the rest are opposed to giving of thanks, it seemeth to be restricted to filthy speaking, or speaking of those things which belong to the lust of uncleannesse. 2. Foolish talking, which, as being contradistinct to the vice which goeth before, and to that which followeth after, doth comprehend all impertinent, superfluous, rash and roving discourse, which doth rather bewray the speakers folly and indiscretion, than any way edifie the hearers, though it be neither filthy speaking, nor sa∣tyrick jesting. 3. Jesting: the word in the originall, is somtimes taken in a good sense, and so it signifieth a dexterity in allaying (when it is necessary so to do) the too much severity of countenance and discourse with a quick and honest sport, for begetting honest recreation and moderate laughter; that thereby the mind may be the more fitted to go about serious things in a serious manner, Eccles. 3. 4. Such honest and sometimes pierc∣ing Ironies we find used by holy men in Scripture, 1 King. 18. 27. Phil. 3. -2. But here it is taken in an evil sense for scurrility, when men do make it their ex∣ercise to shew the sharpnesse of their wit in jesting, and

to beget not moderate recreation of spirit in order to their fitting for a more serious purpose, but immoderate laughter, and carnall mirth in the hearers: and especi∣ally, when, in order to this end, they spare not offensive jests by tart reflections upon the way, gesture, yea, and personall imperfections of others; nor yet profane and impious jests, by wresting Scripture to expresse the con∣ceptions of their light and wanton wits: now, the Apo∣stle forbiddeth all those three, because they are not con∣venient, or beseeming to Saints, so that this reason is co∣incident with the former, ver. 3. And in opposition to all those, he recommendeth unto them for their mutuall cheering, and edifying one another by discourse when they should meet, rather to recount what favours they had received from God, and to blesse Him for them. Doct. 1. As there are many wayes by which a man may transgresse with his tongue; so we ought to guard against all transgressions of that kind: not only those, which naturall reason would blush to patronize, but others also, which are pleaded-for by many, and de∣fended as laudable strains of a quick wit: for, he for∣biddeth not only filthinesse, but also foolish talking and jesting. 2. Satan and corrupt nature do take advantage of mens naturall temper and inclination, even of that, which in it self is not sinfull, thereby to stir them to sin∣full courses to get their inclination satisfied: for, from this sociable temper and inclination in men to entertain one another by discourse, he taketh advantage to put them upon those sins of filthy speaking, foolish talking and jesting. 3. It is a task of no small difficulty to keep within the bounds of lawfull and allowed mirth and re∣creation, especially in recreating our spirits by pleasant and delightfull discourse, so that we exceed not either in matter or manner; considering that what is inoffensive at one time and place, and to some persons, may be irri∣tating and offensive at, and to others: for, therefore it seemeth the Apostle designeth this vice in speech by that name, which (as I shew) agreeth also to that which

is lawfull and allowed, implying, that in this particular there is an easie passage from what is allowed to that which is forbidden; And jesting, saith he. 4. It is not sufficient for Ministers to forbid and reprove sins under such and such general heads; but, seing people either through ignorance cannot, or wickednesse will not see, or lazinesse care not to see the evil of severall particular sins contained under those generall heads; therefore they are bound in their reproofs and prohibitions to fall upon the particular branches and instances of that evill, which they speak against: for, the Apostle, chap. 4. ver. 29. having spoken against corrupt communication in the general, doth here enumerate three distinct branches of that evill; filthy speaking, foolish talking, and jesting. 5. Called Saints and Christians should be so tender in walking, as that they scare not only at those evils which are palpably grosse and cryed-out against by all; but also at every other thing which is unbeseeming their profession, or inconvenient and disadvantagious to the Gospel or their own peace: for, the Apostle disswadeth from those sins upon this ground, that they are not conve∣nient. 6. A choice remedy against filthy speaking, foolish talking, jesting, and other sins in our ordinary communication, is, to have our hearts alwayes keeped so sensible of Gods goodnesse, and so desirous to expresse what sense we have thereof unto others, that, when∣ever occasion offereth, we may gladly lay hold on that subject rather than on any other, and thereby provoke others to do the like: for, so we should not be necessi∣tated (as oft-times in a kind we are) to fall upon sin∣full, vain and idle communication through penury and want of better purpose: hence the Apostle, as a remedy against the fore-mentioned evils, prescribeth giving of thanks. 7. There is not any case incident to a Christi∣an, but if he search throughly, there will be found some ground for thanksgiving and rejoycing, though not in himself, yet in Gods dealing with him, whether for mercies bestowed, or judgments not inflicted, Philip.

2. 27. for, while Paul commandeth them to exercise themselves, and cheer up one another with giving of thanks in stead of foolish talking and jesting, he sup∣poneth there will be alwayes reason of thanksgiving; But rather giving of thanks. 8. Though Saints may, and are bound sometimes, and in some cases to confesse their faults one to another, Iam. 5. 16. and consequent∣ly may regrate their spiritual losses and decay; yea, and may also speak of what concerneth their worldly affairs, Gen. 31. 38. Yet, it is not only most seemly, but also a thriving way for the inward man, not to dwell alwayes upon heartlesse regrates for what they want; but to adde, at least, a mixture of chearfull acknowledgement of what they already have, giving hearty thanks to God for it: for, as the Apostle doth not astrict them only to giving of thanks in their conference and discourse; So he doth recommend it, as the choicest subject to be most frequently insisted on: But rather giving of thanks.

Vers. 5. For this ye know, that no whoremonger, nor un∣clean person, nor covetous man who is an idolater, hath any inheritance in the Kingdom of Christ, and of God.

HE doth further inforce the dehortation by a new ar∣gument, wherein is more of terrour than in the for∣mer: and that it may be more terrible and pungent, he appealeth to their own conscience and knowledge for the truth of what he is to affirm, to wit, that all impeni∣tent persisters (for of such only this and the like threat∣nings are to be understood, Jer. 18. 7. 8.) in any of those three vices, mentioned, ver. 3. (which holdeth also by proportion in the other three, mentioned, ver. 4. as being so neer of kin to the former) were deprived of all present right unto, and should never come to the pos∣session of that blessed state of eternal glory in heaven: which glorious state is here called a Kingdom and inhe∣ritance, (See reasons hereof upon Gal. 5. 21. doct. 9.)

and the Kingdom of Christ, because it is His, as He is Me∣diator, by donation from the Father, Psal. 2. 8. in so far as the Father hath intrusted Him with the administra∣tion of the Kingdom of grace here, Matth. 28. ver. 18. by which means, an entrance is made for the Elect into the Kingdom of glory, Joh. 14. 2, 3. It is called also the Kingdom of God (or the whole persons of the blessed Trinity, distinct from Christ as Mediator) because it is Gods by originall right, and as absolute King of this Kingdom, who is accountable to none, 1 Cor. 15. 28. This argument is further strengthened by joyning ano∣ther upon the by with it; while he deterreth them from one of the fore-mentioned evils, to wit, covetousnesse, by calling the covetous man an Idolater; because he setteth his prime affections of love and confidence upon riches, 1 Tim. 6. 16. Prov. 18. 11. holdeth them for an univer∣sall good, sufficient for all things, Luk. 12. 19. as God only is, 2 Cor. 9. 8. and because he beareth such respect unto them, that he dare not freely make use of them, Eccles. 6. 2. and serveth them with his heart as some god-head, Matth. 6. -24. Hence, Learn, 1. So strong is the interest of sin, even in the best; and so violent are those tentations especially, which drive men towards the fulfilling of their fleshly lusts, That although a man be convinced of the great evil which is in them, and the losse of heaven which doth follow upon his living in them; yet there is no small hazard, when such tentati∣ons are presented, of yeelding to them: for he taketh it for granted they knew the hazard of living in those sins, and yet doth see it necessary to set them on their guard against them; for, this ye know, that no whoremonger, &c. 2. The Lords servants are not to flatter people in any beloved sin, upon pretence of rendering them thereby more tractable and obedient in other things; but must discover the evil of all sin, excepting none, though it were never so generally practised, yea, and pleaded-for by those to whom they preach: for, this sin of unclean∣nesse, chiefly of fornication, was commonly practised

and pleaded-for as no sin among the Gentiles; yet Paul, at his first preaching the Gospel to those Ephesians, had spoken against it, and convinced them of the ill which is in it: Hence, he saith so confidently; for this ye know, that no whoremonger—hath any inheritance in the Kingdom of Christ. 3. As this doth highly aggreage a sin, that it is committed against our knowledge; So the moe and weightier aggravations that any sin is liable unto, when it is committed, we ought to be the more deterred from the committing of it; for, he mindeth them of their knowing the danger that would follow upon those sins, hereby implying, their guilt would be the more weighty, if they should commit them, that so they might be deter∣red from them; For this ye know, that no whoremonger, &c. 4. Prohibitions and threatnings denounced in Scripture against any grosse externall sin, are to be extended unto all the causes, means, occasions and appearances of that sin, and provocations to it: for, this threatning against whoredom and uncleannesse, is to be applied unto filthy speaking, foolish talking and jesting (as being either causes, occasions, appearances of, or pro∣vocations unto those) otherwise the threatning would not be of force to presse the former dehortation in its full latitude: No whoremonger, nor unclean person—hath any inheritance. 5. The doolfull sad event, and dreadfull consequence of sin, would be seriously represented by Christ's servants unto the Lords people, and by people to their own conscience; there being nothing of greater force to cool the vehement heat of sinfull lusts, than the frequent and serious consideration of their dreadful issue: for, Paul, to scare them from fornication and unclean∣nesse, presenteth unto them the event of all such work, even losse of heaven and happinesse; No whore∣monger-hath any inheritance in the Kingdom of Christ. 6. The reign of sin in the heart, cannot consist with true grace and a right to heaven; and therefore the truely regenerate, in whom the seed of God abideth, are ne∣ver so far left of God, as that sin should reign in them,

and they give willing obedience to it with the full swey and consent of the heart: There must be alwayes a party acting for God in some degree lesse or more within them, at least not consenting to act against Him, even when they are at the worst, and possibly overcome with some grosse tentation: in which respect, they cannot be the whoremonger, unclean or covetous person here spoken of, to wit, one in whom such sins reign: for, saith he, none such have any inheritance in the Kingdom of Christ. He speaketh of somewhat which they presently want, and others have, which must be a right to the Kingdom of glory, or a present portion in the Kingdom of grace. 7. To whatsoever a man doth give that outward or in∣ward worship and service, which is only due to God, that thing, though it were never so base, is that man's god, who is thereby rendered guilty of Idolatry, and of giving divine worship unto a false God, though he think not so: for, the covetous man is called an Idolater, and consequently riches are his god; because he setteth his prime affections of love and confidence upon them in that measure which is only due to God; Nor covetous man who is an Idolater. 8. There is no accesse for lost sin∣ners unto the Kingdom of God in glory, but by Jesus Christ the Mediator, who is the way, the truth and the life, and without whom none cometh unto the Fa∣ther, Joh. 14. 6. for, it is the Kingdom of Christ and of God: Christ is first named, because we make entrance by Him in this Kingdom.

Vers. 6. Let no man deceive you with vain words: for be∣cause of these things cometh the wrath of God upon the children of disobedience.

THe Apostle, in this verse, doth, first, give them a watchword to guard against the suggestions of any who would labour to perswade them, that either the practices reproved were no sins at all, or at least not so dangerous, as he affirmed; and calleth all such sug∣gestions

vain, or deceiving words, as having no solidity of truth in them, but only some plausible pretext. Secondly, he confirmeth, and further strengtheneth the former argument, while he sheweth, that not only these sins do exclude from heaven, but also because of those, Gods wrath, that is, temporall and eternall judge∣ments, the effects of Gods wrath, or of His holy sin∣pursuing justice, doth come, and is alwayes, and at all times coming upon the children of disobedience, that is, those, who, having willingly hardened themselves in wickednesse, are judicially plagued with hardnesse of heart. See upon chap. 2. ver. 3. Doct. 1. The servants of Jesus Christ, ought to be through and serious in the reproof of sin, not doing the work of the Lord negli∣gently, or by halfs: they must not only start and disco∣ver those sins, which the Lord's people are in hazard to be surprized with, and to lay open the dangerous, dread∣full and doolfull consequences of living in them; but also pursue them through all the lurking holes and sub∣terfuges of specious pretences and fecklesse excuses, under which they use to lurk, untill no place of refuge be left for them in peoples hearts: for, so doth Paul, having forbidden those evils, and shown the dangerous conse∣quence of living in them, he striketh off at one word the fig-tree leaves of all such vain excuses, whereby sin∣ners use to plead for them; Let no man deceive you with vain words, saith he, 2. So corrupt and fleshly are we by nature, that, we are not only prone and bent to com∣mit sin, but also ingenious and witty to excuse and exte∣nuate our sin, and thereby to seduce our own hearts into a belief that either sin is no sin, or that we shall be free of judgment, though we live in sin: for, those who la∣bour to deceive others this way, by making them think light of sin, do first deceive themselves; Let no man de∣ceive you with vain words, saith he. 3. It is the usuall course and strain of those who have given themselves over unto the slavery of sin, to use the utmost of their wit and endeavours to draw on others to do the like, and

for this end to deceive them, by making them believe that sins are but petty slips, small escapes, humane in∣firmities, that God's patience suffereth all things, that His grace pardoneth every thing, that no man can be perfect, and the rarest Saints have fallen in as great faults, and such like vain words, which the Apostle doth here guard against; Let no man deceive you with vain words. 4. All such opinions and reasonings as tend to cast a covering over sin, to extenuate and hide the vile∣nesse of it, and the terrour of judgment belonging to it, are but vain, even spiders webs, sandy foundations, fig-tree leaves, untempered morter, and will in end but mock all those who listen to them: for, so doth the Apostle affirm of them, Let no man deceive you with vain words. 5. Though we are to fear and avoid sin princi∣pally, because it is sin, and displeasing to God, sup∣poning there were no hell nor punishment due to sin, Gen. 39. -9. yet, we may and ought in the second place fear and abstain from it, because it draweth down Gods wrath and judgement: for, he holdeth forth the ter∣rour of Gods wrath as an argument to scare them from those sins; for, because of these things cometh the wrath. 6. The terrible threatnings denounced in Scripture against such and such sinners, some where∣of declare the sinners exclusion from heaven, and others his unspeakable torment in hell, are verified not in all, who have once or often fallen in any such sins, but in those only, who have hardened themselves in them, rejecting all admonitions to the contrary, and do remain obstinate and impenitent untill death: for he expoundeth whom he meaneth by the whoremongers, whom he threatned, ver. 5. even children of disobedience, that is, such as remain obstinate, and will not be per∣swaded, as the word rendered disobedience doth signifie. 7. See severall other Doctrines from the like words, upon Col. 3. ver. 6.

Vers. 7. Be not ye therefore partakers with them:

HEre is a second precept more generall than the first, and inferred as a conclusion from the former argu∣ment, whereby he doth in generall dehort them from partaking, or concurring with such obstinate sinners, either in the forementioned sins, or any other, where∣with they polluted themselves and drew down the stroak of Gods wrath, as they would not partake with them in their judgements; for so he doth explain this precept, ver. 11. Doct. 1. As the Lord doth of purpose inflict most memorable judgements upon obstinate sinners, even in this life; that thereby, as by one mean amongst many other, He may teach and instruct His own called children to beware of their sins; So, then do we make right use of Gods judgements upon such godlesse sin∣ners, when we are not idle spectators of them, as if we were not concerned in them, Luk. 13. 2, 3. or mur∣murers against the severity of Gods justice manifested in them, Numb. 16. 41. but do take up the voice of those rods, as speaking unto, and pressing upon our selves the exercise of repentance and tender walking, in ab∣staining from such like sins, for which they are smitten: for, from what he spoke of Gods wrath coming upon the children of disobedience, he inferreth this as a most native use, Be not ye therefore partakers with them. 2. Though there be some sins, for which the Lord doth punish obstinate sinners more than others, which usually are more clearly written upon their rods, Judg. 1. 7. yet, it is our wisdom to look upon their judgements, as speaking lessons, and real warnings, not only against those evils, but all others also, whereof they are guilty: for, he inferreth that they would not partake with them, not only in the fore-mentioned sins, for which in a spe∣ciall manner wrath came upon them, but also in any sin of theirs whatsoever, while he saith in generall, Be ye not therefore partakers with them. 3. The Lord taketh

notice of, and doth accordingly punish sinners, not only who are without the Church and heathens, but also those, who are within the Church, and do professe sub∣jection unto divine Ordinances; and not only ring∣leaders, and chief actors in a sinfull course, but also all assisters, abetters, and who in any measure partake of the sins of others, whether by counselling, (2 Sam. 13. 5.) alluring, (Prov. 1. 10.) consenting, (1 King. 21. 19.) connivance, (1 Sam. 3. 13.) or applauding sin when it is committed, Rom. 1. 32. for, he will have the converted Ephesians take warning from those judge∣ments, which were inflicted upon the godlesse heathens, and so, as not to partake with them in their sins, imply∣ing, God would not spare them more than others; Be ye not therefore partakers with them.

Vers. 8. For ye were sometimes darknesse, but now are ye light in the Lord: walk as children of light,

IN this verse, there is, first, an argument to enforce the former dehortation, taken from that blessed change which was wrought in them from darknesse to light, they were once darknesse: whereby is meaned their estate before conversion: And it comprehendeth under it, ig∣norance of God, and of the way to heaven, 1 Joh. 2. -8. a godlesse and profane life, flowing from a wicked and unrenewed heart, 1 Joh. 1. -6. together with subje∣ction unto all miseries and calamities following upon the former, and especially to the wrath and curse of God: for, a sad disconsolate case goeth under the name of dark∣nesse, Amos 5. 18, 20. This is the state, under the which they once were, and all unregenerate men yet are: they are in all those respects, not only dark, but darknesse in the abstract, as having nothing of the contrary light in them. But they were now light: whereby is meaned that estate wherein they now were, being converted, which is opposed to their former estate of darknesse, and comprehendeth under it the saving knowledge of God

in Christ, Isa. 9. 1, 2. a life conform to Gods Law, which shineth forth in the rayes and beams of good works, as a light unto others, Matth. 5. 16. together with deliverance from Gods wrath, and restitution to His fa∣vour, with joy, peace, and filiall confidence flowing from the sense of those: for, a lightsome and comfortable case goeth usually under the name of light, Psal. 18. 28. This is the state, wherein the truely regenerate are; They are in all those respects not only lightsome, splendid and shining, but light in the abstract, not as if there were no darknesse in them at all, 1 Joh. 1. 8. Act. 14. 22. for, in that respect only God Himself is light, 1 Joh. 1. 5. but because they are so in the Lord, to wit, Christ, (chap. 4, 5.) as he here declareth, who not only is the pur∣chaser and worker of that measure of the light of know∣ledge, holinesse, and of joy and peace following there∣upon, which the regenerate do already enjoy, Joh. 1. 9. but also His most perfect light of righteousnesse, know∣ledge, wisdom and redemption, is imputed to them, 2 Cor. 5. 21. so that the dregs and remainders of igno∣rance and corruption in themselves, are not laid to their charge, Numb. 23. 21. The Apostle, next, from this argument, doth infer the affirmative of the former ne∣gative precept, ver. 7. to wit, that therefore they should walk as children of the light, that is, answerably unto that blessed state of light, to which they were called, as be∣ing now children of light, that is, not only born of God, 1 Joh. 2. 29. (who is that light unaccessible, 1 Tim. 6. 16.) by the preaching of the word, Iam. 1. 18. which is called light, Psal. 119. 105. but also were endued with the light of knowledge and holinesse: In which respect, those, who are endued with wisdom, are called children of wisdom, Matth. 11. -19. Hence, Learn, 1. It concerneth those, in whom God hath wrought any saving change, as to be reflecting frequent∣ly upon that miserable estate wherein they once were; So to look upon it under that variety of notions and si∣militudes, whereby it is expressed in Scripture; there

being not any one expression so comprehensive, or simi∣litude so far extended, as to point out all the dool, wo and misery which is in it, and that hereby the heart may be the more sensibly affected with it: for, the Apo∣stle hath now severall times in this Epistle represented it to their view, and at every time almost under a different notion and similitude; the latter alwayes expressing somewhat, which was not reached by the former. See chap. 2. ver. 1, 2, 3, 12, 13, 19. and chap. 4. ver. 17, 18, 19. And here again, he mindeth them of it under the name of darknesse; for, ye were sometimes dark∣nesse. 2. The childe of God ought so to remember what he once by nature was, as not to question, far lesse deny, but confidently avow what he now by grace is: and that because not only the joynt consideration of both, maketh them shine forth more clearly in their own colours; but also our fixing our eye upon the former, without avowing the latter, doth breed discouragement, unthank∣fulnesse, and in progresse of time heartlesse dispare of an outgate from the wofull state wherein we apprehend our selves yet to be: for, the Apostle representeth to their view both those joyntly; Ye were sometimes darknesse, but now ye are light. 3. Believers can never attain to read the happinesse of their present state through grace, so long as they fix their eye only upon what they are in them∣selves: nor yet untill they consider what they are in Christ, and by vertue of that fulnesse of perfections in Him, which not only floweth forth to them in the streams according to their measure, Joh. 1. 16. but also is im∣puted to them in the fountain, 1 Cor. 5. 21. and there∣fore may be looked upon by them as their own; for, although he calleth them darknesse absolutely, and in themselves; yet they are light, not in themselves, but in the Lord Christ. 4. Our former darknesse of ignorance and profanity, wherein we have for a long time lived, is so far from being an argument to make us continue in our former wofull course; that on the contrary, we ought from the consideration thereof be incited to take

up our selves and live more tenderly for the time to come; seing the time past of our life may suffice usto have walked in a godlesse course, 1 Pet. 4. 3. for, Paul ma∣keth this an argument, why they should not any longer partake with obstinate sinners in their godlesse course: for, saith he, ye were sometimes darknesse. 5. Neither long continuance in sin already, even to wearinesse, nor yet any conviction of the shame and dammage which do attend it, are sufficient to make a man abandon and quit it throughly, except there be a gracious change wrought in him, chiefly as to his inward state, from that which he sometimes was: for, he mentioneth this gracious change of their inward state, as that, where∣in the strength of the present argument doth ly, whereby he would disswade them from being partakers with them; for ye were sometimes darknesse, but now are ye light in the Lord. 6. As all spirituall priviledges in generall, are bestowed upon us, that we may improve them, both for our comfort, and also for enabling and inciting to duty; So the more we enjoy of light, whether external light in preaching of the Word, or the internal light of knowledge in the mind, we ought to improve it the more by walking according to that light; else our con∣demnation shall be greater, Joh. 3. 18. for, from their priviledge of being light in the Lord, he inferreth walk as children of light.

Vers. 9. (For the fruit of the Spirit is in all goodnesse, and righteousnesse, and truth)

THe Apostle, in way of parenthesis, doth give a rea∣son of the former consequence, or why their being now light in the Lord did bind them to walk as children of light; and consequently, not to partake with obstinate sinners in their sin: and withall, sheweth wherein that walking doth consist. The reason is taken from the new creature and habits of grace in the heart, cal∣led here the Spirit, as Rom. 7. 25. Gal. 5. 22. and are

the same with the light of grace by the Spirit of God, spoken of, ver. 8. Now, he sheweth the fruit of this light, or of those gracious habits, consisteth in the ex∣ercise of all Christian vertues, which are here summed up in three, 1. Goodnesse, whereby we are inclined to communicate what good is in us for the advantage of our neighbour, both in his spirituall (1 Pet. 4. 10.) and bodily (Gal. 6. 10.) estate. 2. Righteousnesse, where∣by we deal righteously in all our transactions with others. And, 3. Truth, whereby we carry our selves sincerely, being free from error, hypocrisie, or dissimu∣lation, whether towards God or men. So the force of the argument cometh to this, Such a walking as he did enjoyn, was the native fruit and result of their being made light in the Lord by the Spirit of God; and there∣fore they were obliged to it. Doct. 1. It is the duty of Christs Ministers, not only to presse upon the Lords peo∣ple the practice of holinesse in generall, but also to con∣descend upon, and accordingly to presse the exercise of those particular vertues both to God and men, wherein holinesse doth consist; otherwise people will readily place most of holinesse in those things wherein it con∣sisteth least, Matth. 23. 23. for, Paul, having exhorted them to walk as children of the light, doth here shew wherein that walking doth consist, even in all goodnesse, and righteousnesse, and truth. 2. None can walk as a childe of light, or practise those duties wherein such a walk consisteth, in a way acceptable to God, but he who is a childe of light, truely regenerate, and acteth from a principle of grace in the heart. Whatever flow∣eth from an unrenewed heart, how specious soever, is but a shadow, and imperfect imitation of the childe of light in this christian walk, as an ape would imitate a man, or a violent motion doth resemble that which is natural, and floweth from an inward principle: for, he sheweth the exercise of goodnesse, righteousnesse, and truth, wherein our walking as a childe of light consist∣eth, is the fruit of the Spirit, or of the root of grace in

the heart, wrought by the Spirit of God; For the fruit of the Spirit is in all goodness, &c. 3. As it concerneth Christians to walk suitably unto their state and privi∣ledges; So they would seriously consider, in order to their walking thus, that holinesse of life is the native fruit and result of their being in a gracious state, or of the work of grace in the heart; and therefore, that they are not only obliged to lead an holy life in way of duty and gratitude, but a necessity also doth ly upon them to it, if so they be renewed, and as they would not evidence themselves to be yet in their unrenewed state: for, having exhorted them to walk as children of light, or suitably to the state of grace, he inforceth the exhor∣tation, by shewing, that such a walking is the native fruit and necessary result of being in such a state; For the fruit of the Spirit is in all goodnesse, &c. 4. A facili∣ty and easinesse to communicate what is in us for our neighbours good and advantage, doth well consist with the exercise of righteousnesse, whereby we give every man his due, and do require of him what is our due from him: for, he conjoyneth the exercise of those two, while he saith the fruit of the Spirit is in all goodnesse, and righ∣teousnesse. 5. As the grace of sincerity and freedom from dissimulation and hypocrisie, is a necessary ingre∣dient in the exercise of all other vertues; So our walk∣ing answerably unto that state of light, unto which we are called, must be extended unto duties of all sorts: not only to duties of goodnesse and righteousnesse towards our neighbour, but also to duties towards God, so as we imbrace those Truths, which He holdeth forth in Scrip∣ture without all mixture of Error, yea, and take Him for our party in every duty, as being the only judge of our sincerity; for, he saith, The fruit of the Spirit is in all goodnesse, and righteousnesse, and truth.

Vers. 10. Proving what is acceptable unto the Lord.

BEfore the Apostle use any moe arguments to inforce the former precept, he doth, first, resume and explain the precept it self. And, first, he explaineth the affir∣mative part thereof, by giving one direction, necessary to be practised by those who would walk as children of light, even that by diligent search and enquiry they prove and try according to God's will revealed in His Word, (Isa. 8. 20.) what is acceptable, and well plea∣sing unto Him in every step of their way. Doct. 1. There is no walking as a childe of light, or suitably unto that gracious state to which we are called, except we con∣form our selves, not unto this world, Rom. 12. 2. or to what may bring about our own advantage, and so gra∣tifie our lusts, Matth. 5. 29. but unto what is acceptable to God, and prescribed unto us as the rule of duty in His Word: for, this proving of what is acceptable un∣to Him, is required not for it self, or to rest thereon, but to regulate our practice accordingly; (See ver. 11. doct. 1.) and is called-for as a necessary concomitant of walking like children of light, as is clear from the grammatical construction, according to which this verse is to be joyned with the close of the eighth; so that it runneth thus, Walk as children of the light—proving what is acceptable. 2. We cannot conform our selves unto what is acceptable to the Lord, and consequently cannot walk as children of light, except we make a se∣rious search and enquiry into the rule of duty and acceptation revealed in the Word, yea, and do what we do, that we may come up to that rule: and there∣fore we walk not acceptably, when either we do things rashly without deliberation, Prov. 19. 2. or doubtingly after deliberation, Rom. 14. 23. yea, nor when the thing done, is in it self right and acceptable, but we do it not from that ground, but to gratifie our own lusts. Matth. 6. 2. or the lusts of others, Gal. 1. - 10. for, in order to

this walking, he requireth them to prove what is accep∣table to the Lord, as the rule by which they were to walk. 3. It is not sufficient to make this inquiry in order to some few and weighty actions of our life, but in order to all, whether of greater or lesser concernment, whe∣ther advantage or losse may probably follow upon our conforming of our selves unto this rule: for, the dire∣ction is indefinit without any limitation or restriction unto this action, or that; and therefore it ought to be extended unto all; Proving what is acceptable unto the Lord. 4. The finding out of what is acceptable unto the Lord, especially in some intricate cases, is not easily attained: there must be an accurate search, together with an excercising our selves in the practice of those things, which we already know to be acceptable, that so we may experimentally know them to be such, and get our knowledge bettered in those things, whereof we are yet ignorant, Joh. 7. 17. for, the word rendred proving, signifieth an accurate proof, not so much by argument as by trial and experience, as gold is tried in the fire, Iam. 1. 12. Proving what is acceptable unto the Lord.

Vers. 11. And have no fellowship with the unfruitful works of darknesse, but rather reprove them.

HE explaineth, next, the negative part of the former precept, as it was expressed, ver. 7. First, by dis∣charging them to be accessory (any of those wayes men∣tioned, ver. 7. doct. 3.) to the sins of wicked men, cal∣led here works of darknesse, because they flow usually from the darknesse of ignorance, Act. 3. 17. and are the works of unrenewed men, who are nothing but dark∣nesse, (See ver. 8.) are contrary to the light of Gods re∣vealed will, Joh. 3. 20. and are usually committed in the dark, the very actors being ashamed to do them openly, 1 Thess. 5. 7. and because they bring those, who live and die in them without repentance, unto utter darknesse, Matth. 25. 30. They are also called unfruit∣full

works; because they not only bring no advantage unto those who do commit them, Rom. 6. 21. but also much hurt and dammage, even the wages of sin, which is death, Rom. 6. 23. Next, by commanding them to re∣prove convincingly those works of darknesse, and the parties guilty of them, and this, though chiefly by their contrary good works, Heb. 11. 7. yet not only by those, but also by the word of admonition and reproof, Eccles. 7. 5. as occasion should offer, and Gods glory with the edification of their neighbour should seem unto spiritual prudence to call for it. Besides what is already observed from a parallel place, ver. 7. doct. 1. hence Learn, 1. Then do we make an approven search and enquiry in∣to what is acceptable unto the Lord, when we do not satisfie our selves with the naked knowledge of what He approveth, Rom. 2. 18. nor yet do only labour to defend by force of reason, or sufferings, what we find to be truth after search against gain-sayers, 1 Cor. 13. 2, 3. but do also make it the rule of practice, by practising or for bearing accordingly: for, the Apostle, having com∣manded them, ver. 10. to prove what is acceptable unto the Lord, doth here enjoyn them to abstain from that which they could not but by searching find to be displeasing to Him, while he saith, and have no fellowship with the un∣fruitfull works of darknesse. 2. Though we are not simply, and in all cases to abstain from the fellowship of wicked men, but may freely converse with such of them, as we are bound unto, either by the law of necessity, Psal. 120. 5, 6. or by any civil, (1 Pet. 2. 18.) religious, (1 Cor. 7. 12.) or natural bond, Eph. 6. 1, 2. yet, no ty of that kind doth give us warrant to partake with them in their sins; and therefore we are to eschew all unne∣cessary and voluntary fellowship and familiarity with them, Psal. 26. 4. lest thereby we be drawn to walk in their wayes, Prov. 22. 24, 25. and they be hardened in their evil course, and kept from being ashamed, 2 Thess. 3. 14. for, he forbiddeth absolutely all fellowship with them in their sins, and consequently whatever may bring

us under that hazard, if so it can be eschewed, without the neglect of any other duty; And have no fellowship with the unfruitfull works of darknesse. 3. We ought to look upon sin in its blackest colours of shame, digrace, losse of our time, strength, and of all other expence con∣sumed upon it, together with the dammage both here, and hereafter, which followeth upon it, and lay aside the consideration of those pleasant deceitfull baits, which Satan doth busk it with to make it more taking; that so we may be the more deterred from it: for, Paul giveth sin a name implying all those and much more, that the very name given to it may scare them from it, while he calleth it the unfruitful works of darknesse. 4. Though the command enjoyning to reprove the sins of others, be an affirmative precept, and therefore not binding unto all, with relation to all persons, at all times, and in all cases, and Christ Himself forbiddeth to cast the pearl of precious reproof before dogs or swine, Matth. 7. 6. that is, such who mock the word of admonition, or prove more inraged by it, whom we are to reprove, not so much by conversing with them, or by speaking to them, as by fleeing from them; yet as to others, our not reproving of their sin, when occasion offereth, and Gods glory with their edification seemeth to call for it, is a sinfull partaking with them in their sin: for, having discharged them to have fellowship with the works of darknesse, he subjoyneth, but rather reprove them, im∣plying, that otherwise they would have fellowship with them. 5. Though this duty of labouring to reclaim others from sin by convincing reproofs, whether in words, or in the contrary work, ought mainly to be dis∣charged unto such as have nearest relation to us, Eph. 6. -4. or whom we have a more speciall charge of, 1 Thess. 5. 12. or whom we are most intimate with in spirituall bonds and fellowship, 1 Thessal. 5. 14. yet we are not to neglect this duty towards others, who stand not under such near relations to us, no not to those, concerning whom we have strong grounds

to fear that they are yet unrenewed, and enemies in their hearts to Jesus Christ, so long, at least, as all hopes of prevailing with them by that mean are not cut off, 1 Cor. 7. 16. for, he commandeth them here to reprove the sins even of unrenewed Pagans, called therefore the unfruitfull works of darknesse; but rather reprove them, saith he.

Vers. 12. For it is a shame even to speak of those things which are done of them in secret.

HE doth now confirm the precept thus explained; and, first, he inforceth the disswasive, from having fellowship with the unfruitfull works of darknesse, by an ar∣gument taken from the abominable filthinesse of those sins which the wicked Pagans committed in secret, that they might eschew publick shame, which was such, that it was a shame even to speak of them, or to hear them spoken of, leaving them to gather, it was much more shamefull to act them, or to be any wayes accessory un∣to the acting of them. Doct. 1. There should be such an holy bashfulnesse in converted Christians, as to think shame in speech to utter, at least without detestation, those things, which godlesse sinners are not so much ashamed to practise: and especially Ministers in their publick preachings would be very modest and sparing in the deciphering of filthy sins, lest they thereby defile their own tongues, offend the ears of some, and do teach others how to commit that sin, which they pretend to reprove: for, Paul giveth this as a reason not only why they should not communicate with the unfruitfull works of darknesse, but also why he did not make ex∣presse mention of those works in particular; for it is a shame even to speak of those things, saith he. 2. As all conscience of right and wrong, together with fear and shame following upon doing wrong, be not fully ex∣tinct in the unrenewed man; So those small remainders, are not effectuall to restrain them from what is wrong, but being over-powered with prevalent Atheism, do give them full liberty to act abominable wickednesse, if so

they can hide it from the eyes of men, without any effectuall restraint from the all-seeing eye of God: for, conscience of the dishonesty, which was in those un∣fruitfull works of darknesse, made them eschew the eyes of men, but notwithstanding they committed them in secret; for it is a shame even to speak of those things which are done of them in secret. 3. As secrecy and so∣litarinesse are most obnoxious to foulest tentations, espe∣cially to those, which tend to satisfie the lust of unclean∣nesse, Gen. 39. 11. 12. and therefore would be eschewed by all, 1 Thess. 5. 22. much lesse sought after by any, Prov. 7. ver. 8, 9, 10. So when men do not seek the vail of secrecy to cover their sins, but do glory in their shame, and dare with Absolom, (2 Sam. 16. 22.) commit those sins openly, and before the sun, which very common honesty, and a naturall instinct would seek to cover; it speaketh a man more corrupt than the very grossest of Pagans, who hath put out-the very common principles of naturall honesty, and made his own conscience dead and senslesse, so that he knoweth not shame, Zeph. 3. -〈◊〉〈◊〉. for, even the Pagans, whose sin he doth here aggreage, did take the benefit of secrecy to cover their villanies, which are done of them in secret, saith he.

Vers. 13. But all things that are reproved, are made manifest by the light: for whatsoever doth make manifest, is light.

HE doth, next, enforce the exhortation to reprove those works of darknesse, first, by an argument taken from one excellent use of admonition and reproof, while he sheweth that those secret sins of wicked most being reproved, are by the light, whether of Gods Word in the mouth of the reprover or of his holy life, made manifest in their black and ugly colours, to wit, not so much unto others, as unto the actors and authors of them. See 1 Cor. 14. 24. Next, by proving that the light of reproof attaineth this end from the nature of light, which is to make all things that are within its reach,

manifest and conspicuous; for, the words in the Ori∣ginall do read better thus, for light is that which manifesteth all things. Doct. 1. The discovery and conviction of sin in its vilenesse, is of necessary and profitable use unto the sinner; as being the first step towards contrition, Act. 2. 36. with 37. and consequently to faith in Jesus Christ and repentance unto life, Act. 2. 37. with 38. for, he maketh this an excellent use of reproof, and that which should be aimed at by the reprover, even that sin be made manifest in its vilenesse to the sinner; for all things that are reproved, are made manifest. 2. It is not a naked sight and knowledge that sin is sin, and in some measure shamefull, which is of any great use to the sinner, but a sight of it in its vilest colours, as it is a breach of Gods most holy Law, enmity against the great God, and a bringer down of Gods eternall wrath: for, those heathens had some knowledge of sin, and of the shame was in it, and therefore they did run to secret with it: and yet he speaketh here of a further discovery, and manifestation of it by the light of reproof, which was usefull and necessary; All things that are reproved, are made manifest. 3. The Lord doth sometimes blesse not only publick preaching, but also the word of reproof in the mouth of private Christians, and the example of their holy life, for making godlesse sinners take occasion thence to reflect upon themselves, and therein, as in a glasse, to see the filthy vilenesse of their beloved sins, and to judge themselves for them; for, he saith, All things that are reproved, are made manifest by the light, to wit, the light of verball, or reall reproof, held forth, even by pri∣vate Christians: for, he doth not speak here to Ministers only. 4. The probable good, which God may bring about to the party reproved by the means of our reproof, should have more of weight to incite us towards the making conscience of this duty, than the feared incon∣venience to our selves, arising from the parties displea∣sure, should have to scare us from it: for, Paul will have us to set upon this dutie, because of our neighbour's

good, which probably will be brought about by it: reprove them, saith he; For all things that are reproved, are made manifest by the light. 5. As there is no duty, of the successe whereof we use to be more diffident than that of reproving the sins of others; So there is not any duty, the successe whereof we have better ground to be perswaded of, even than of this, that discovery of sin to the sinners conscience, either to his conversion or fur∣ther obduration, shall follow upon a timeous and well∣guided reproof: for, he proveth that this effect shall fol∣low upon reproof as natively as the discovery of things dark and hid doth follow upon light; for that is light, saith he, which discovereth all things.

Vers. 14. Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.

HEre is a second argument to enforce the duty of re∣proving those unfruitfull works of darknesse, which also confirmeth the former, to wit, that by reproving them they should be made manifest. The argument is taken from Gods own example, who in His Word doth reprove the world of sin, and thereby conveyeth the light of Jesus Christ unto them, as the Apostle proveth, by shewing what is Gods great work and design through His whole Word, whereof this verse is a short sum, though it seemeth more particularly to relate unto Isa. 60. ver. 1. 2. from which this place is thought to be cited, with some variation in the words, but none in the pur∣pose. Which design is threefold: The first branch whereof, is here implyed, even to convince all unre∣newed men especially, how wofull and dangerous their present case is, and that it is a spirituall sleep and death. 1. A sleep, because the carnall man hath all his spirituall senses bound up, Isa. 43. 8. having no spirituall fellow∣ship with those who live a new life, Ephes. 4. 18. doth dream and fancy that he seeth, heareth, and converseth with them, Rev. 3. 17. which he will after find to be

but a meer fancy, when his conscience doth rouze him up, Rom. 7. 9. neither hath he power over himself, but is exposed as a prey to Satan, or any who mindeth his spirituall hurt, 2 Tim. 2. 26. for, such is the case of those naturally who are in a naturall sleep. And, secondly, a death, because the naturall man hath not only his senses bound up, as in a sleep; but there is no spirituall power or faculty remaining in him to do any thing which is truly good, Rom. 8. 7. as a dead man hath no principle of life, or vitall action. The second branch of this great design is here expressed, which is to point out unto all such what is their duty in that case, even to awake and rise from the dead, that is, in a word, to turn to God, to break off their sins by repentance, and to set about all the duties of holinesse flowing from the principle of a new life. Which duty is here, and elsewhere, enjoyned by God unto dead sinners, not, that it is in their power, Jer. 13. 23. but because it is their duty so to do; yea, and such a duty as must be gone about, otherwise they cannot be saved, Luk. 13. 3. and because by such ex∣hortations and commands, as by an outward mean, the Spirit of God doth effectually work that in them, which He requireth from them, Rom. 10. 17. The third branch of this great design, is to encourage them unto this duty, from the promise of a greater mea∣sure of the light of knowledge, holinesse and com∣fort here (all which are comprehended under the name of light. See upon ver. 8.) and of glory hereafter (cal∣led also light, Col. 1. 12.) to be given unto them by Christ upon their so doing. Doct. 1. The pains which God doth take upon godlesse sinners, yet in nature, to awake them from the sleep of sin, and to draw them un∣to Christ, is a strong argument binding us to commi∣serate the case of such, and from pity towards them to endeavour in our stations to bring them out of that wo∣full state wherein they are. Our obligation to help them is greater than His, besides that we are bound to work with God, and to further His design: for, he in∣forceth

upon them the duty of reproving those godlesse Atheists, in order to their conviction and amendment, from Gods example, who doth the like; Wherefore he saith, Awake thou that sleepest. 2. That God hath ap∣pointed reproof of sin to be the ordinary mean of awakning dead sinners, and of bringing them to Christ, and that He maketh use of this mean Himself all alongs His Word, in order to this end, should encourage us, as we have accesse, in our stations, to make use of that mean towards those with whom we converse; as know∣ing God may, and when He pleaseth, will, blesse the mean appointed by Himself, whatever unliklyhood there be otherwise of successe: for, he exciteth them to pra∣ctise this duty from this, that God maketh use of re∣proof, as the ordinary mean of bringing souls to Christ; Wherefore he saith, Awake thou that sleepest. 3. Scrip∣ture doth not consist so much in the formall words, as in the sense and meaning of those words: and therefore though we cannot keep in memory the very formall words of Scripture; yet if we remember the sum of the purpose contained in those words, we may make use of it, as of the Word of God, whether for confirmation of truth, refutation of errour, exhortation to duty, or re∣proof of sin and vice, 2 Tim. 3. 16. for, the Apostle, being to presse this duty of reproving upon them from Scripture, doth not cite the very formall words of Scrip∣ture, but giveth the generall drift of all Scripture in few words, or the sense and meaning of one particular Scrip∣ture, to wit, of Isa. 60. 1, 2. from which this verse seemeth to be cited; Wherefore he saith, Awake thou that sleepest. 4. The first Doctrine deduced from ver. 8. hath ground here also, in that he doth again minde them of their miserable case by nature, not only under the similitude of death formerly used, chap. 2. 1. but also of sleeping. 5. Neither can an offer of Christ unto a sinner be savoury, nor a command to imbrace this offer get entertainment, untill first a discovery be made unto the sinner of his sad and miserable case by nature: for, the

Lord, in holding forth the offer of Christ, and com∣manding them to imbrace it, doth so speak, as he first discovereth the wofull case, wherein they were, by the similitude of sleep and death, while he saith, Awake thou that sleepest, and arise from the dead. 6. Our utter in∣ability to help our selves, or to do any thing acceptable to God, contracted by Adam's fall, doth not weaken or abolish Gods soveraign right and dominion over us; in so far as, though we be not able to do, yet He may justly require and exact of us to do: for, though they were dead, and consequently unable to help themselves, yet He requireth them to awake and arise: Awake thou that sleepest, arise from the dead. 7. Though it be the only power of God, which quickneth dead sinners, and bringeth them from nature unto grace, Col. 1. 13. there being no principle of a spirituall life in us by nature, whereby we can quicken our selves; yet the Lord is pleased to work upon us, not as upon senslesse blocks, but as reasonable creatures, by commanding and per∣swading us to do that which is our duty (though not in our power) to do, and thereby, as a mean, convey∣ing unto the Elect the effectual working of His power, whereby He worketh in them, what He requireth from them: for, He commandeth those who are dead, to arise from the dead, and so maketh them to rise, Rom. 4. 17. Arise from the dead. 8. Though the Word of God for the most part be contrived in general precepts, threat∣nings and promises, without expresse mention of one more than another, except in some general qualificati∣ons, to whom each of those in particular belong, Joh. 3. 16. Gal. 3. 10. yet, before a sinner be brought to Christ, the Spirit of God doth make particular application of those unto his conscience, as if they were directed unto him by name: And the more a Minister doth labour to reach the consciences of people, by making particular application of general truths unto them, they are in a fairer way of gaining ground upon them, and doing good unto them by what they preach: for, the Apostle,

holding forth a directory unto us, how to walk in or∣der to the gaining of godlesse sinners, from the Lord's example, doth bring him in speaking, as it were, to every one in particular; Awake thou, arise thou, Christ shall give thee light. 9. The holding forth of Christs excellency, and of that excellent state of light, joy, com∣fort, knowledge, which, being once forfeited by Adam's fall, is again purchased by Christ, and to which He bringeth all such as do come unto Him, is one of the strongest arguments (though others also must be made use of, Luke 13. 3.) to prevail, even with natural hearts to make them willing in the day of Gods power, and obedient to Him when He doth call them: for, Paul sheweth, that even God Himself doth make choice of this argument; Arise—and Christ shall give thee light.

Vers. 15. See then that ye walk circumspectly, not as fools, but as wise,

HEre is a new precept, the third in order of those which are contained in this Chapter, and it is deduced also as a conclusion from what goeth before, to this purpose, That seing they were now light in the Lord, ver. 8. and obliged not to have fellowship with the unfruitfull works of darknesse, but to reprove them, ver. 10. there∣fore they would see to their walk, or take accurate in∣spection of their life and conversation, whether in word or deed; and to see to their walk, as to be circumspect or precise in it, even willing to go to the outmost (as the word in the original doth signifie) of what every com∣mand requireth, both for matter and manner, especially labouring as to approve themselves unto God; so to give no just cause of exception or offence at what we do unto others, no, not to those that are without, who are expresly mentioned, Col. 4. 5. where the same precept is in substance proponed: Which precept so proponed, he doth, first, inforce by a reason; for, the particle as, doth not alwayes make comparison, but sometimes ren∣dereth

a reason: and the reason is, that true wisdom doth consist in walking thus, and to walk otherwayes is extream folly. Doct. 1. The more of light and knowledge a man hath received from God, he ought to take the more diligent heed, that in all things he practise according to his light; seing not only the way of such is most eyed by wicked men, who watch for his halting, Jer. 20. 10. but also, if he doth not walk the more cir∣cumspectly, he deserveth double stripes, Luke 12. 47. for, this exhortation may be looked on as an inference from what he saith, ver. 8. ye are now light in the Lord—See then that ye walk circumspectly, saith he. 2. So many are the wayes, by which we may become accessory to other folks sins, (See ver. 7. doct. 3.) and so many are the snares, which Satan and his instruments do lay in our way to intrap us, Eph. 6. 11. that, if we walk not all the more circumspectly, we cannot eschew but we must partake one way or other with wicked men in their sins: for, this exhortation may be looked upon also, as an inference from what he said, ver. 11-Have no fellow∣ship with the unfruitfull works of darknesse—See then that ye walk circumspectly, saith he. 3. Those only are most fit to reprove sin in others to some good purpose, who walk most circumspectly, and live so, as they cannot be justly blamed themselves: Even the very righteous walk∣ing of such, is a forcible reproof of sin in others, though they speak nothing, Heb. 11. 5. and otherwise their speaking will have no force, Matth. 7. 3, 4. besides that God doth usually blesse the pains of such, Prov. 10. 21. for, this exhortation may be also looked upon, as an in∣ference from what he said, ver. -11. but rather reprove them—See then that ye walk circumspectly. 4. That a man may walk accurately and circumspectly, coming up (so far as through grace he is able) to the outmost of what every command requireth, both for matter and manner, it is necessary that he walk, not rashly and in∣deliberately, but, that he see and diligently consider an∣tecedently to his acting, to wit, not only what he is to

do, that it be neither evil nor appearance of evil, 1 Thess. 5. 22. nor an occasion leading to evil, Rom. 13. 14. but also from what principle and fountain, (Matth. 7. 17, 18.) for what end, (Matth. 6. 2, 5.) and by what means, (Job 13. 7, 8.) he intendeth to act in every thing which he is about to do: for, in order to their circumspect walking, he requireth of them that they should see, the word signifieth to take heed, to see with attention, and dili∣gently to consider, Matth. 7. 3. See then that ye walk circum∣spectly. 5. As those are only truly wise in Gods account, whatever the world think of them, who labour to walk most exactly by the rule of Gods Word all alongs their christian course; So where this true and sanctified wis∣dom (which cometh from above) is, it will render it self evident, by making the person endued with it, walk circumspectly, so that he will foresee the evil of a course, and eschew it, Prov. 22. 3. search out the mind of God in every thing, understand it (Hos. 14. 9.) and observe it, Psal. 107. 43. keep silence when he should not speak, Prov. 10. 19. speak advisedly, and the truth only, when he speaketh, Prov. 16. 23. hear the voice of the rod, and take with reproof and correction, Prov. 17. 10. be loath to stumble any with whom he converseth, Col. 4. 5. yea, and will labour to gain them to God, Prov. 11. -30. for, he maketh true wisdom to consist in, and to evidence it self by, walking circumspectly; Not as fools, but as wise. 6. The lesse circumspect and exact men be in walking by the rule of Gods Word, the greater fools they are in Gods esteem (whatever the world do think of them) as being not only destitute of all the fore-mentioned evidences of true wisdom, but having also the con∣trary evidences of extream folly; See ye walk circum∣spectly, not as fools.

Vers. 16. Redeeming the time, because the dayes are evil.

THe Apostle doth, next, amplifie and illustrate the former precept, by pointing out one thing, wherein this accurate and wise walking doth mainly consist, which he doth therefore exhort them unto, even that they would redeem the time, that is, close with, and make use of every opportunity and fit occasion of doing good (for, the word, rendred time, doth properly signifie that nick of time, which is fit and opportune for doing any thing, Gal. 6. 10.) and to use it with more than ordinary diligence, yea, and with the losse of their own pleasures, ease and worldly profit, and so in a manner regain the time formerly lost by negligence, while they should do as much in the present time, as they might have done both in that, and in the time formerly mis-spent, if they had used but ordinary diligence: Even as merchants, from whom the word renderd redeem is taken, who use to buy their commodities while the fit time of buying lasteth, and having haply had great losses, or formerly spent their time idely or unthriftily, do dispense with their own pleasures and ease, and by their more than ordinary diligence, seek to redeem, and, as it were, to buy back again the time which is lost. Which duty of redeeming time he doth inforce upon them, from the evil of the pre∣sent times through the wickedness of men, and those ma∣nifold troubles in the times, which were hanging over the Churches head, and whereby all opportunity of doing good might in a short time be taken from them, or they from it. See Eccles. 11. 2. Joh. 9. 4. Doct. 1. As there are some times and seasons more fit and opportune than others, for doing some pieces of service to God, and of our duty to men; So a great part of spiritual wisdom and accurate walking, doth consist in diligent and time∣ous going about of such duties, as God doth call-for at that time: and they, who for love to their ease, profit, pleasure and credit, do mispend their time, and neglect

that good one thing, which God's glory and their own salvation do call-for to be gone about in the seasonable time, are but inconsiderate fools: for, he sheweth, that circumspect, wise walking consisteth in this, even in re∣deeming the time. 2. As we are naturally prodigall and lavish in mispending of time; So it is no small part of divine wisdom to regain, as it were, mispent time by double diligence, and to buy it back again, so far as is possible, by breaking off our ease, our sleep, and wean∣ing our selves from our ordinary and allowed recreati∣ons at other times: for, this command to redeem the time, doth speak so much. 3. So far should we be from com∣plying with the evils of the times, for eschewing the hatred, and gaining the favour of wicked men in the time, Hos. 5. 10, 11. that the abounding of sin and wick∣ednesse in the time, should make us so much the more conscientious and diligent in a profitable spending of the time, and in accurate and circumspect walking, by keep∣ing at a great distance from any thing that is sinfull in the time, Rev. 3. 4. as knowing not only that such evil times do threaten to remove all opportunity of doing good from us, or us from it, Eccles. 11. 2. but also that they carry alongs with them many tentations from evil example, from straits, from persecutions, Matth, 24. 24. which calleth for greater circumspectnesse: be∣sides, that the dishonour which God getteth from many in such times, should make us honour him the more, Psal. 119. 136. for, he maketh the evils of the times a motive, not only to redeem the time, but also to walk circumspectly; For the dayes are evil. 4. Times cannot be so evil, but Gods children may, and will improve, even the evil of those times for Gods honour and their own spirituall advantage: yea, and the worse that times are, in some respects they find a way to improve them the more for those ends: for, Paul maketh the evil of those times a spur to incite the Godly unto their duty, while he saith, Redeeming the time, for the dayes are evil.

Vers. 17. Wherefore be ye not unwise, but understanding what the will of the Lord is.

IN the third place he inferreth a conclusion from the evil of those times, containing a further amplification of the precept given, ver. 15. from the rule of, or the mean enabling us to, this circumspect walking, set down both negatively and affirmatively, to wit, that, seing the time was evil and full of snares, they would not be unwise, or without understanding in the point of duty, either for the matter or manner of it; but would ac∣quaint themselves with God's will revealed in His Word, whereby they might be directed in relation to all duties, dangers, snares, tentations and cases. Doct. 1. The great thing to be aimed at in seeking knowledge and understanding, is not that we may only know, or be able to jangle about questions, or that we may be known or esteemed of for our knowledge; but that we may practise, and walk circumspectly, according to what is made known unto us: for, he would have them understanding, and knowing God's will, for this end, that they may walk circumspectly in those evil dayes, as is clear from the illative particle wherefore: Wherefore be ye not unwise, but understanding, &c. 2. No mother-wit, naturall philosophie, or carnall wisdom is a sufficient rule to walk by in a way acceptable to God, or to con∣vey us safely through those rocks and snares, which are spread for our feet in evil times, 1 Cor. 1. 20, 21. and 2. 14. It is only the knowledge revealed in His Word, which is able to reach this end, as containing in it a most per∣fect rule both of faith and manners, 2 Tim. 3. 16, 17. for, he would have them, in order to this end, under∣standing what the will of the Lord is. 3. There is that in God's will revealed in Scripture, and in no other writ∣ings else, which is sufficient to make a man compleatly wise unto salvation, and to drive away those dark clouds of ignorance and folly, which are in the spirit of every

man by nature; there being no other science, or know∣ledge, which can give a through discovery, either of our lost estate by nature, or of the way of our delivery from it by a Redeemer, nor yet of that obedience in its full extent, wherein our thankfulnesse for a delivery consisteth: for, he opposeth those two, Be not unwise, but understanding what the will of the Lord is. 4. As it ought to be a Christian man's study to know the will of God revealed in Scripture; So this is a subject, which never will be perfectly known; there being alwayes some new thing to be learned of it and from it, even by those who are greatest proficients in the knowledge of it, Psal. 119. 96. and therefore we must be still schollers at this school: for, Paul setteth forth their studying to know this subject, by a word of the present time, implying it would be a continued lasting work, while he saith, un∣derstanding what the will of God is.

Vers. 18. And be not drunk with wine, wherein is excesse: but be filled with the Spirit:

IN this verse are other two of those precepts, which do belong to all Christians in generall, first, that they be not drunk with wine: where by wine is meaned all drink, which maketh drunk, set forth in one of its kinds, which is most generally known. And the Apostle's scope is not to forbid all use of wine; seing it may be lawfully used (as all other good creatures of God, 1 Tim. 4. 4.) for health, 1 Tim. 5. 23. for satisfying thirst, Rom. 12. 20. as also for a Christian and sober chearing up the naturall and vitall spirits upon some sin∣gular occasion, Joh. 2. 8. Prov. 31. 6. but he condem∣neth all excessive and inordinate use of wine, when more of it is taken than either natural necessity calleth-for, or Christian sober recreation and chearfulnesse doth allow, and so much as our bodies and spirits are thereby over∣charged in some measure, lesse or more, and so rendered unfit for God's service, Luk. 21. 34. even although the

use of naturall reason be not taken away by it, Isa. 5. 22. This disswasive from drunkennesse is inforced from the sad concomitant and consequence of this sin, called here excesse. The word signifieth lavish wasting, and destruction; which wasting destruction is extended else∣where to the drunkards means, (Prov. 23. 21.) his re∣putation and credit, (Hab. 2. 16.) his natural strength of body (Prov. 23. 29.) his wit and judgement, (Hos. 4. 11.) yea, and to his soul for ever without repentance, 1 Cor. 8. 10. So that this one word hath a comprehen∣sive sum of all those dreadfull consequences, which do accompany this one sin. Secondly, in opposition to their being drunk with wine, he exhorteth them to be filled with the Spirit of God, to wit, by labouring to have the fruits of the Spirit in all goodnesse, righteousnesse and truth, with joy, peace, and the comfortable sense of His presence abounding in them in a rich and copious mea∣sure. Doct. 1. Christians, as in all other things, so in their eating and drinking must be ruled by the Word, and neither by their own appetite, Prov. 23, 1, 2. nor the pleasure of others, Hos. 7. 5. for, he prescribeth a rule for their drinking; Be not drunk with wine, saith he. 2. So pernicious, and perverse is our naturall corrupti∣on, that those things, which God hath given to man for his help and good, are perverted by it, for bringing about his hurt, both in soul and body, and outward estate: for, wine, which is given for health and glading the heart of man, (Psal. 104. 15.) is abused to drunken∣nesse, and consequently to God's dishonour, and the man's own prejudice: so much is supponed, while he saith, Be not drunk with wine. 3. There is no sin more in∣consistent with wise, circumspect and conscientious spen∣ding of time, than the sin of immoderate drinking is. Ex∣perience sheweth it consumeth time, casteth open doors to all wickednesse; burieth shame, which keepeth ma∣ny from vice; and transformeth a man to a very beast, so that he neither knoweth nor careth what he doth; it is the mother of strifes and lust; driveth to stealing, ly∣ing,

swearing, and what not? for, in opposition to the duty of walking circumspectly and redeeming the time, he mentioneth this sin of drunkennesse and forbiddeth it; And be not drunk with wine, saith he. 4. Such is the ty∣rannie of this sin, that where it is once given way to, it carrieth a man headlongs in the service of it, so that he valueth no losse, whether of credit, means, body, or soul, if he may get his bea••tly appetite satisfied: for, Paul supponeth many were given to this sin, though therein was excesse, or destruction, and losse of all the forementioned good things following upon it, while he saith, wherein, or in which being drunk or in which drun∣kenness there is excess, or losse and destruction. 5. Though a gracious person may through infirmity slip into this sin of drunkennesse, Gen. 19. 32, 33. yet a drunken course of life cannot consist with a mans having the spirit of grace in any plentifull measure; seing He is a spirit of temperance, chastity and moderation, Gal. 5. 23. and not of excesse: for, the adversative particle but, implyeth an opposition betwixt those two, drunkennesse, and en∣joying the presence of the Spirit of God; Be not drunk with wine—but be filled with the Spirit. 6. We ought not to rest upon, and content our selves with, a small mea∣sure of the graces of Gods Spirit, but are to endeavour to be filled with them, and to have the Spirit of God dwelling richly in us, by actuating all our graces, Cant. 4. 16. and adding one degree of grace unto another; 2 Pet. 3. 18. for, he commandeth them not only to have, but to be filled with the Spirit. 7. What even fleshly sinfull pleasure a man doth find, or imagineth to find from any sinfull course, the same, and much more is to be had in a spirituall and divine manner in the way of grace: and particularly, a copious plentifull measure of the spirit of grace doth work the like effects spiri∣tually, which wine immoderately taken doth bodily; It filleth the soul with joy and gladnesse, Psal. 4. 7. It maketh a man forget his former miseries, Job 11. 16. it enlargeth his heart, louseth his tongue, and maketh

him eloquent in setting forth the Lords praises. Luk. 1. 67. 68. for, he recommendeth unto them to be filled with the spirit, as a remedy against their filling themselves with wine, and calleth the one a filling, or ebriety and drunkennesse, to wit, in a spiritual sense, as well as the other, in a bodily sense, because of the likenesse of effects betwixt them.

Vers. 19. Speaking to your selves in Psalms, and Hymnes, and spirituall songs, singing and making melody in your heart to the Lord.

THis last precept is illustrated, and the duty enjoyned thereby recommended from two things, wherein this fill of the spirit, and of spirituall joy flowing from it, should and will vent it self, which he proponeth also in way of precept. His scope wherein mainly, is, to teach them, and us in them, how we ought to carry our selves in our times of mirth and gladnesse. The first of those two things is in this verse, to wit, melodious and artificiall singing of praises unto God: where he ex∣presseth, first, the act of singing in three words, speak∣ing, singing, and making melody. By all which is meaned an intelligible, artificiall, and melodious tuning of the voice, together with an answerable orderly motion of the understanding and affections within, going along with the matter which is sung. Secondly, An inferi∣our, and subordinate end to be aimed at in singing, even our mutuall edification, while he saith, Speaking to your selves, or, one to another: for, it is the same word, which is chap. 4. 32. and Col. 3. 16. Thirdly, He expresseth the matter to be sung, in three words, the very titles which are given to David's Psalms, and other scriptural Songs: and though there be some difference among In∣terpreters about the kind of Songs, which are expressed by every one of those in particular; yet the most received and probable opinion is, that by Psalms are meaned all holy Songs in generall of whatsoever argument, whether

they contain prayers, praises, complaints, deprecations, prophesie, history, or a purpose mixt of all those; and by Hymnes are meaned speciall songs of praise to God; and by songs, a certain kind of Hymnes, expressing the praises of God for some of His noble acts, great and wonderfull beyond others. And those Songs he calleth spirituall (which epithet is to be extended to the Psalms and Hymnes also) as being framed by the Spirit of God, containing spirituall and heavenly purpose, and requir∣ing the assistance of God's Spirit and a spiritual frame of heart for singing them aright; and this in opposition to the obscene, filthy, and fleshly songs of carnall men and drunkards. And fourthly, he sheweth the chief thing to be made use of, and employed as an instru∣ment in singing, to wit, not so much the lips, tongue, and outward voice, (though those be also necessary in sing∣ing, Act. 16. 25.) as the heart, which then is made use of in singing, when our heart goeth along with the voice, so, as we understand (1 Cor. 14. 15.) and be intent upon the purpose, (Psal. 57. 7.) and our affections be stirred and suitably affected with it, Psal. 98. 4. And lastly, he sheweth the great end, to which all our songs ought to be directed, even to the Lord; the glorifying, and praising of Him, being not only the remote scope of singing, as it is of all other ordinances, and ought to be of all our actions, 1 Cor. 10. 31. but its proper and immediate scope; so that the heart in singing ought to be actually taken up with the thoughts of praise of God, arising from the consideration of the purpose which we sing. Besides what I have already observed upon a parallel place, Col. 3. -16. Learn hence, 1. The duty of singing Psalms and spirituall Songs, is not astricted and limited to only one in the Congregation, or to some certain orders of men, the rest being silent, but is enjoyned to all the Lords people, even all the members of the Church: for, Paul maketh the command to sing, of equal extent with that other of being filled with the spirit, ver. 18. Speaking to your selves in Psalms and Hymnes, &c. saith he. 2. That

we may go about this worship of singing praises to God acceptably, it is necessary that we be filled with the Spirit and have a rich and copious measure of His presence and assistance, though not to compose new songs: for, he pointeth at scripturall Songs, as the most fitting purpose to be sung, under the titles of Psalms, Hymnes, and spiri∣tuall songs; yet that we may be enabled to choose the fittest songs for the present occasion, and sing them with such a spirituall, elevated frame of heart, as such a di∣vine and heavenly piece of worship requireth; for he saith, be filled with the spirit, speaking to your selves in Psalms, and Hymnes, and spiritual songs. 3. As even the children of God, when they have gotten a full draught of joy, peace, and other sweet fruits of the Spirit of God, are not above the hazard of venting their joy, by falling out in fits of carnall lightnesse; So there is nothing, which the childe of God ought more to advert unto, than how to carry aright when his cup is full according to his hearts wish: and in order hereto, would expresse his joy in the praises of God; lest by doing otherwise, and giving way to lightnesse of carriage or expressions, in that case he provoke the Spirit of God to withdraw from him, Eph. 4. 30. for, therefore doth he command them being filled with the Spirit to vent their joy, by speaking to one another in Psalms, and Hymnes, and spiritual songs. 4. As the Lord hath provided Songs and Psalms to be sung by us of diverse arguments, containing pur∣pose suitable for every condition we can readily fall un∣der; So we ought to make such use of that variety, as to make choice of those Psalms for our present singing, which are most fit for the present occasion: for, as is said, the titles here given, do relate to the severall pur∣poses, which are set forth in spiritual songs; all of which are to be sung, as God by His present dealing with His Church, or our selves shall require; Speaking in Psalms, and Hymnes, and spirituall songs. 5. In singing of Psalms to God, there must be an inward harmony, and musi∣call melody in the soul and heart, as well as in the

tongue: yea, the chief melody which soundeth most sweetly unto God, is that of the soul and heart; and therefore the outward delighting of the ears is to be taken no further notice of, than it serveth to make the purpose we sing, work the more effectually upon the heart: for, he saith, singing and making melody in the heart: what this melody of the heart is, was shown in the exposition.

Vers. 20. Giving thanks alwayes for all things unto God and the Father, in the name of our Lord Jesus Christ.

HEre is the second thing, wherein our being filled with the Spirit, should, and will vent it self, even in giving of thanks, or in a sensible acknowledgement of favours received, and in expressing our sense of them, whether by word or work to the praise of the bestower. Which duty is amplified, 1. from the time, when it ought to be discharged, alwayes, and at all times: not as if we were to be alwayes, and without intermission in the actuall exercise of this duty of formall and direct thanks∣giving; (seing there are other necessary duties which sometimes must divert us from it) but because our whole life ought to be according to the will of God, and con∣sequently a reall expression of our thankfulnesse to Him; and because we are not to omit any occasion, when it offereth, of formal and direct thanksgiving to God ex∣pressed in words, flowing from the inward sense and feeling of our hearts, as they are said to do a thing al∣wayes, who do it upon all due occasions. See 2 Sam. 9. 13. Secondly, from the matter, for which we are to give thanks, for all things, whether spirituall or tem∣porall, prosperous or adverse; for, God maketh all things, even those which are adverse, work together for the good of such as love Him, Rom. 8. 28. yea, He pu∣nisheth lesse than our iniquities deserve, Ezra 9. 13. and maketh saddest corrections to afford most necessary and profitable instructions, Psal. 94. 12. and 119. 71.

so that there is ground of thanksgiving, even for those. Thirdly, from the party to whom this duty is to be dis∣charged, unto God and the Father. See upon Col. 3. ver. 17. doct. 3. And, fourthly, from the party through whom, Jesus Christ, by the vertue of whose merit and satisfacti∣on (which are His name whereby He is known) we are not only inabled to go about our duty, Philip. 4. 13. but also all our spiritual performances, whether of prayer or thanksgiving, are acceptable and well-pleasing unto God, Eph. 1. 6. Doct. 1. The more a man doth find his heart disposed to give thanks to God at all times, and for all things, even for those things wherein divine dis∣pensation goeth crosse to his own affections, he may the more certainly conclude that he hath the saving work of Gods Spirit in him in a copious measure; and the more apt we are to mistake, repine and murmure at Gods dealing, and so to wast our spirits in heartlesse com∣plaints, there is the lesse evidence of a gracious work of Gods Spirit in us, at least in any great measure: for, he maketh giving of thanks alwayes for all things, an effect of being filled with the Spirit. 2. So firm, so calm and composed is that man's state and inward frame of heart, who hath his soul replenished with a rich measure of the saving work of Gods Spirit, that nothing can fall out so crosse unto him, but, he may see the hand of God working for good to him in it, and consequently be kept in perfect peace, and a joyful frame of heart, expressing it self in giving of thanks to God, notwithstanding of it, yea and for it: for, he sheweth, the man filled with the Spirit, may attain to this fixed frame of heart, even to be giving thanks alwayes for all things unto God. 3. Spi∣ritual exercises, especially that of giving thanks, are such, that, being rightly gone about, frequency in them doth not beget satiety and loathing, but rather a greater delight to continue in them; so that the more we are acquainted with them, the more we love them: for, otherwise this command of giving thanks alwayes, should never receive obedience. 4. So steadable and usefull is a

cheery and thankful frame of heart unto a Christian, that it bringeth meat out of the eater, encouragement from matter of discouragement, and taketh occasion to lift it self up in the praises of God, even from these things which are matter of down-casting and heartlesse drouping unto others: for, a thankful heart will give thanks alwayes and for all things, even for adverse and crosse dispensations. 5. Though we are bound to give thanks unto men for favours received, as unto instruments of Gods good pro∣vidence towards us, Col. 3. -15. yet, religious thanks∣giving is only due unto God, as implying an eying of Him to whom we give thanks, as the supream fountain and author of the favour received, having sufficiency in Himself, and receiving nothing from any other, 1 Chron. 29. 14. and implying also a religious subjecti∣on of the whole man, both in soul and body, unto his benefactour, in evidence of a thankfull heart, 1 Cor. 6. 20. for, the Apostle, speaking of this religious thanks∣giving, will have it ascribed to God only; Giving thanks unto God and the Father. 6. That we may imploy Jesus Christ aright, whether for furniture and through-bearing in duty, or for acceptation of our performances by God, it is most conducing and necessary that we so take Him up, as He is made known by the Word in His Person, Nature and Offices, and accordingly close with Him by faith, as ours, whereby, our faith being acted in Him with relation to our state and persons, upon un∣doubted grounds, we may find more easie work to act faith in Him for furniture to such a particular duty, or for acceptation to it when it is performed: for, Paul seemeth to imply so much, while, teaching them to act faith in Christ for through-bearing and acceptation in this duty of thanksgiving, he doth hold Him forth not only under His titles of Lord and Jesus and Christ, which do imply His distinct Natures, with the unity of His Person, and His threefold Office, to which He was an∣oynted, (See upon chap. 1. ver. 17. doct. 6.) but also maketh mention of His Name, which expresseth what∣ever

other thing is revealed of Him, and whereby espe∣cially He is made known; and withall appropriateth Christ unto himself, teaching them to do the like upon grounds of knowledge of what He is, while he saith, in the name of our Lord Jesus Christ.

Vers. 21. Submitting your selves one to another in the fear of God.

THe Apostle (having from chap. 4. ver. 1. exhorted unto such duties, as belong to all Christians in ge∣neral, of whatsoever rank or station) doth now, in the second part of this Chapter, exhort to those duties which belong to Christians, as they are members of families. And, first, in this verse to make way from the former purpose to that which followeth, he doth premit a gene∣ral exhortation unto all, whether superiors or inferiors, to be mutually subject one to another: where, submission, or subjection, is taken, not strictly for that which is the root of obedience in inferiors towards superiors, as ver. 22. but generally, for that service of love which every one oweth to another for their mutuall good and advantage in their severall stations. See upon Gal. 5. ver. 13. And it is called submission to our neighbour; because it is not sufficient that we simply do the com∣manded dutie unto him, except our so doing flow from a principle of love to him, and that we actually intend therein his good and advantage; and because it must be done with condescendency of spirit and stouping, seing our proud and lofty spirits do look upon every du∣ty towards our neighbour, as below them. And he ad∣deth in the fear of God: which containeth 1. a motive to the duty, this mutuall submission and stouping unto all those duties, which we owe one to another, being an evidence of a man's fearing God, Gen. 42. 18. and, 2. the right fountain, from whence this submission should flow; for, then do we our duty towards others accep∣tably, and as we ought, when our so doing floweth from

the fear and awe of God, Col. 3. -22: and, 3. the rule and measure of this submission, there being none bound to submit himself to please his neighbour further than is consisting with that subjection and obedience which he oweth unto God, Act. 5. 29. Doct. 1. We are not, un∣der pretence of going about the duties of Gods immedi∣ate worship, to neglect those other duties of our parti∣cular callings, and which we owe to man in our seve∣ral stations: God alloweth time for both, we are to take time for both; and conscientious regard of the one and of the other, are most consistent: for, the Apostle enjoyneth both the former, and latter sort of duties, as it were with one breath, which is clear from the gram∣matical construction of the words; Giving thanks alwayes—submitting your selvet one to another. Yea, secondly, The consciencious discharging of those duties which we owe to our neighbour in our several stations, in a way acceptable to God, doth call for, and argue a copious measure of, the saving work of Gods Spirit in the heart no lesse than those other duties of Gods worship and ser∣vice: for, this verse dependeth upon, and is constructed with ver. 18. Be filled with the Spirit—submitting your selves. 3. There are none living, whom God alloweth to live only to themselves; but all are bound to lay out themselves in their respective imployments for the good and behoof of others; even superiors for the good of inferiors: for, this command is given to all without exception; Submitting your selves one to another. 4. As God hath tyed us not to live to our selves only, but also to others, whose good we are to aim at in our place and station; So, for a recompence, and that there may be a kind of equality, He hath tyed those others to live also unto us, and one way or other to be forth-coming for our good and advantage: for, the command and obli∣gation founded upon it, is reciprocal; Submitting your selves one to another. 5. Where the fear of God is rooted in the heart, it will make a man conscientiously carefull and tender of his duty towards man, so that he will not

only do his duty, but also do it from a right principle and motive, and so do as he will not overdo, by displea∣sing God, while he goeth about to please men: for, he holdeth forth the fear of God, as the fountain, motive and rule of that submission which is here enjoyned; Submitting one to another in the fear of God.

Vers. 22. Wives, submit your selves unto your own hus∣bands, as unto the Lord.

THe Apostle cometh now to presse those particular duties, which are incumbent to every member of a compleet Family. And, being to begin with the duties of husbands and wives, he doth in the first place exhort wives to their dutie, to wit, that part of it, which is pe∣culiar to them, passing-by those other duties which are common to them with their husbands, as love, (Tit. 2. 4. Col. 3. 19.) communion of body and goods, (1 Cor. 7. 4.) dwelling together, (1 Pet. 3. 7-) bearing mu∣tually with one anothers infirmities, Gal. 6. 2. These duties then peculiar to the wives, are here briefly summed up in this one word of submission, properly and strictly so called: and it supposeth somewhat in the wife, to wit, a reverend esteem of her husband, as the root of this submission, spoken of, ver. 33. to be evidenced in her respective speaking to him, and of him, 1 Pet. 3. 6. and it expresseth somewhat, to wit, the obedience of the wife to her husband in things lawfull, flowing from reve∣rence and submission of mind, 1 Pet. 3. 5, 6. It im∣plyeth also somewhat, as consequentiall to that state of subjection, wherein the wife is placed, even the exercise of several vertues, as that she be a keeper at home, Tit. 2. 5. an active promotter of her husband's and her own affairs, especially within doors, Prov. 31. 13, &c. that she evidence shamefastnesse, sobriety and submission in her moderate speech, in her grave and affable deport∣ment, and in rendering her self teachable in those things wherein she shall be instructed by her husband, 1 Tim.

2. 9, 10, 11, 12. Now, this submission of the wives, is explained, first, from the party to whom they owe it, to wit, their own husbands, even though they should come short of others in knowledge, wisdom, and every other thing, which doth deserve it, 1 Sam. 25. 17. And, 2. from the manner, motive and rule of their sub∣missive obedience, while he saith, as unto the Lord, to wit, Christ, expresly spoken of, ver. 23. For, 1. It must not be constrained and feigned, but willing and sincere, resembling so far, at least, that subjection which they owe to the Lord Christ: for, though the compara∣tive particle as, doth not hold forth an equality in all things; yet it pointeth at a similitude and likenesse in some things. 2. It must not flow from a natural principle only of law, custome, or desire of preventing domestick broyles; but from conscience of duty to the Lord Christ, and from respect to His ordinance, who hath so ap∣pointed. And, thirdly, it must be only in things law∣full, and no wayes contrary to that submissive obedience, which they owe to Him. Doct. 1. As the right order∣ing of Families doth conduce much to the advancing of Religion and Policy; (combination in Families being the foundation of all other societies) So the good and or∣derly conversation of husband and wife, is of great con∣cernment for advancing piety and godlinesse among all the other members of the Family: for, as the Apostle presseth much those duties which belong to Christians, as they are members of Families; so he doth begin with the duties of husband and wife. Wives, submit your selves. 2. When we are to deal with persons of several estates and conditions, and to inform and presse upon them their respective duties, we are to begin with the in∣feriours, rather than the superiours; because their duty, through the subjection which is in it, is more difficile, and being made conscience of, is a strong motive unto the Superiour to go about his dutie in like manner: for therefore the Apostle, in pressing duties upon those three pairs, which are in every compleat Family, doth alwayes

begin with the inferiour first, as here, Wives, submit your selves. 3. The great and main duty which a wife, as a wife, ought to learn, and so learn as to practise it, is to be subject to her own husband, so that what ever wives be otherwise for parts, for birth, for beauty, for thrift, for breeding, if this be inlaking, they want their chief ornament, are dishonourable to God, and a dis∣grace to their husbands; for, Paul doth hold it forth as their great lesson, and the sum of all their duty; Wives, submit your selves unto your own husbands. 4. There is no wife, what ever be her birth, parts, or any other privi∣ledge, who is exempted from this ty of subjection to her own husband. The law of nature, God's ordinance, and her own voluntary covenant, do bind her to it; for, he speaketh indefinitely to all wives; submit your selves. 5. There is not any husband, to whom this honour of submission from his own wife is not due; no personall infirmity, frowardnesse of nature, no, nor errour in the point of Religion doth deprive him of it, 1 Cor. 7. 13. for, he speaketh indefinitely also of husbands; Wives, submit your selves unto your own husbands. 6. A wife can never discharge her duty in any measure of consci∣entious tendernesse towards her husband, except she have an high esteem of the Lord Christ, and be in the first place subject unto Him; that so from love to Him she may subject her self to her husband, not going with∣out those bounds of submission, which are consistent with her love to Christ: for, while he biddeth submit themselves unto their husbands, as unto Christ, he supposeth they had submitted to Christ already, and speaketh to them as such.

Vers. 23. For the husband is the head of the wife, even as Christ is the head of the Church: and he is the saviour of the body.

THe Apostle doth, next, enforce this duty of submissive obedience upon wives, from the ordinance of God,

who hath made the husband to be an head to his wife: which similitude of an head, taken from a naturall or politick body, implyeth, first, the husbands eminency by reason of his sex, the woman being the weaker vessel, 1 Pet. 3. -7- and made for the man (to wit, an helper to him, Gen. 2. 18.) and the man not for the wife, 1 Cor. 11. 9. as the head is more eminent than the body. 2. It implyeth the husbands power and authority of govern∣ment over his wife, as the head hath power over the body to rule and direct it: in which respect the man is called the image of God in a sense peculiar to himself, which agreeth not to the woman, 1 Cor. 11. 7. And, it implyeth, thirdly, that ordinarily men are, at least should be, endued with a greater measure of knowledge, prudence and other parts, which they are to employ for the behoof of their wives, 1 Cor. 14, 35. even as the head is the seat of wisdom, knowledge, nerves and senses, sending down influence for sense and motion to all the members: upon all which grounds, women ought in reason to be subject to their husbands. Which argu∣ment he doth illustrate and enforce from the similitude of Christs headship over the Church (whereof see chap. 1. ver. 22) so that wives ought to submit themselves, be∣cause God will have some resemblance of Christs au∣thority over the Church held forth in the husbands au∣thority over the wife. I say, some resemblance only: for, the comparative particle as, holdeth forth not an equality, but a similitude and likenesse, and in some things only, betwixt Christs headship over the Church, and the husbands over the wife, even in those things, which I presently shew are implyed in the husbands headship, which are some shaddows only of that eminency, power and fulnesse of grace and perfections, which are in our head Christ. But besides those, the Apostle doth here expresse one thing, wherein this resemblance doth also hold to wit, that Christ, as head, is the Saviour of the body, thereby implying, that as Christs dominion over the Church, His body, doth tend to, and is exercised in

procuring and bringing about the Churches good and salvation; So the husbands authority and eminency are given him for the like end, even to procure the good and safety of his wife, in defending her from injuries, (1 Sam. 30. 18.) providing for her, (1 Tim. 5. 8.) di∣recting her in things necessary, &c. 1 Cor. 14. 35. and therefore the wife, upon this consideration also, ought to subject her self; seing the husbands power and authority over her are given for her good. Besides those doctrines, which the Text thus explained doth ex∣presly hold forth, we may gather these consequences from it, 1. It is not sufficient that wives do subject themselves to their husbands from respect to their own peace, ease, credit, or to any thing of that sort; but their subjection ought to flow from the conscience of, and re∣spect to that state and dignity wherein God hath placed their husbands above them, so that their personall in∣firmities do not prevail so much to make them despise them, as the dignity of their state to beget respect, reve∣rence and obedience towards them: for, Paul enforceth such a subjection, as floweth from this ground, while he saith, for the husband is the head of the wife. 2. There is no society, though never so strictly tied together with strongest bonds, which can comfortably subsist, and keep together for any space of time, except there be dif∣ferent degrees of superiours and inferiours, some to go∣vern, and others to obey in the Lord, among them: for, the wise Lord did see it necessary so to ordain, even in conjugall society of husband and wife, who are so strictly tied, that both are but one flesh, (See ver. 31.) and yet the husband is made the head of the wife. 3. Christians ought to be of such an heavenly frame of spirit, as to take occasion from things civil or naturall, which do occur in their ordinary employments, to as∣cend to heavenly contemplations of things spirituall, which have some resemblance to these other things, which are among their hands: for, the Apostle teacheth so much, while he leadeth husband & wife from the con∣sideration

of the union, order and duties of married par∣ties, to contemplate that sweet union and order, which is betwixt Christ and His Church, both here and in the fol∣lowing verses; Even as Christ is the head of the Church, saith he. 4. Husbands, and consequently other Supe∣riours, have a speciall piece of the image of Christ put upon them, in respect of their power and authority over their inferiours given them of God; whereby both inferiours may be afraid to vilifie and contemn their au∣thority, lest they be therein found defacers of the image of God, and they themselves also may be taught to re∣semble Christ, whose image they bear, in employing their state and dignity, so as they walk answerably to it, if they would have that submission and respect from infe∣riours which is due unto it: for, Paul maketh that emi∣nency and authority, which husbands have over their wives, a shaddow and resemblance of Christs power over His Church; even as Christ is the head of the Church. 5. As the members of Christs body are by nature lost and gone, even dead in sin and children of wrath, Eph. 2. 1. -3. So there was no way for their recovery, but by Jesus Christ His becoming man, and suffering death, and uniting Himself, being now risen from death, unto them as their head, that so He may bestow the influences of spirituall life, with a right to heaven upon them, here, and at last take them to Himself in glory hereafter: for, he sheweth that Christ is become the Churches head, that He might be a Saviour of his lost body. 6. The do∣minion and power which husbands have over their wives, is not tyrannicall, rigid, or soveraign, but loving, gentle, warm and amiable, and such as the wife may look upon as a mercy to her self, as well as a dignity un∣to her husband; for, it is compared here unto that sweet and naturall power which the head exerciseth over the body, and Christ over His Church, who maketh His people willing in the day of His power; and it ought to be employed wholly for the good and safety of his wife, as Christ is the Saviour of the body.

Vers. 24. Therefore as the Church is subject unto Christ, so let the wives be to their own husbands in every thing.

THe Apostle, secondly, repeateth the exhortation, as a conclusion from the former argument, that wives should subject themselves unto their own husbands; and addeth two things, 1. The manner of this subje∣ction, to wit, such, as it may resemble the subjection of the Church unto Christ: which is to be understood, not in all things; (for wives are not to subject their souls and consciences to their husbands, as Believers do to Christ, trusting in Him for life and salvation) but in some things only, to wit, so, as they may subject them∣selves willingly, chearfully, lovingly, chastly, and dutifully unto their husbands: for, so doth the Church subject herself unto Christ. He addeth, secondly, the extent of this subjection and obedience, even to all things: which is not to be understood of all things absolutly, and without exception, Acts 5. 29, but all things law∣full, godly, honest, and which are not forbidden in the Word of God, even though they crosse the humour of the wives, and argue little discretion in the husband who commandeth them, Numb. 5. 14, 15. &c. for, nothing is excepted here but what is contrary to that subjection which is due to Him who hath commanded this subjection of wives to their husbands, as Paul com∣menteth upon an expression like to this, 1 Cor. 15. 27. Doct. 1. As subjection in wives unto their husbands, is a most necessary duty; So, considering the inbred pride, arrogance and self-willednesse, which is in all the sons and daughters of Adam by nature, it is a work of no small difficulty to get wives peswaded to give that hear∣ty, chearfull, loving and dutifull respect and obedience unto their husbands, which both the Law of nature, and the written Word of God do require from them: for, to what purpose else doth he reiterate this exhorta∣tion, and inforce it by so strong and convincing argu∣ments?

Therefore as the Church is subject unto Christ, so let the wives be unto their own husbands. 2. Though there be much unmortified corruption in the Church of true Be∣lievers, and a law in their members rebelling against the law of their mind, Rom. 7. 23. yet God doth look upon them as true and loyall subjects to Christ: in so far, as with the Spirit and better part (according to which God doth reckon with them) they serve the Law of God, Rom. 7. 25. and do groan after, and long for the time when they shall be fully freed from the body of death, and throughly subjected unto the will of God, Phil. 1. 23. for, while he saith, as the Church is subject unto Christ, it is supponed that the Church is subject unto Him, and looked upon by God as such. 3. The servants of Christ in pressing duties, ought mainly to guard against that extremity, which people naturally are most prone to fall into; especially, seing all the guards, which can be used, will have sufficient work to keep the heart from breaking over upon that hand: for, though there be some things excepted from coming un∣der that obedience, which wives do owe to their hus∣bands, as was cleared in the exposition; yet, because wives are more inclined to multiplie exceptions in this purpose, than to diminish them. Therefore he extend∣eth this obedience expresly to all things, leaving them only to gather from the circumstances of the Text, and other places of Scripture, those few things which are excepted; that thereby he may with one word cut off all unscriptural exceptions, limitations and restrictions, which imperious, aspiring spirits, impatient of the yoke, are ready to bound and straiten this submission and obe∣dience by; Let them be subject in every thing, saith he.

Vers. 25. Husbands, love your wives, even as Christ also loved the Church, and gave Himself for it.

THe Apostle doth now exhort husbands to their duty: which he, first, proponeth summarily under the name of love to their wives, whereby the heart, and inmost affections of the husband ought to be so inclined and disposed towards his wife, as that not only he do wish her good, but also endeavour unto his utmost to bring it about: which is not to be so understood, as if the wife were not bound to love her husband also, Tit. 2. 4. But he presseth love upon the husband in particu∣lar, because he is most ready to fail in this duty of love, and to abuse that superiority which God hath given him over his wife, by proving rigorous and bitter against her, Col. 3. -19. Now this love enjoyned to husbands, is not that common Christian love, which is extended unto all Christians of both sexes, as unto brethren and sisters in Christ, Joh. 13. 34. but a speciall and conjugall love, which ought to be extended unto none, but unto a mans own wife: and it includeth co∣habitation with his wife, and contentation with her love only, Prov. 5. 18, 19. a patient bearing with her infirmities and frailties, 1 Pet. 3. 7. with a fatherly care to defend her, 1 Sam. 30. 5, &c. to provide for her in all things, according to his power; which either her ne∣cessity or dignity of her rank doth require, 1 Tim. 5. 8. lovingly to govern, direct and instruct her, 1 Cor. 14. 35. yea, and to cherish her, ver. 29. Next, he inforc∣eth this duty by two arguments: The first whereof, is proponed in this verse, to wit, Christ's example, who loved His Church, and from love gave Himself for it. See upon ver. 2. Which example of Christ's love, doth not only inforce the duty as an argument, but also point forth the right manner of the duty, as a pattern: In so far as the husbands love ought to resemble Christs, to wit, in the chastity of His love, who loveth none to

His Church, Joh. 17. 9. the sincerity of His love, who loveth the Church, not for His, but for her advantage, Prov. 8. 30. with Gal. 2. -20. not for what is hers, but for her self, Hos. 14. -4- and not in words only, but in deeds also, testifying His love by the effects, Joh. 15. 13. and in the constancie of His love, who loveth whom He loveth unto the end, Joh. 13. -1. even, notwith∣standing of their infirmities, Psal. 89. 30, 33. such ought the husband's love to be. Doct. 1. Though husbands are not to suffer their wives to exercise dominion and au∣thority over them, that being contrary to the Ordinance of God, and the good both of husband and wife, ver. 22. 23. yet, seing the nature of men, and of husbands in particular with relation to their wives, are sufficient∣ly bent of their own accord to exercise any power and authority they have, and rather to exceed their due, than to keep within it; therefore neither ought they them∣selves so much to mind their power, neither is it so ne∣cessary for them to be minded thereof by others, as to be carefull how to use their power and authority well, and as it ought: for, therefore the Apostle, though he com∣manded the wives to submit; yet, he doth not expresly bid the husbands rule over their wives, but, husbands love your wives, as thinking it more fit to let them understand how to use their power well, than to stir them up to the exercise of it. 2. The great and main duty, which an husband, as an husband, ought to learn, and so learn as to practise it, is love to his wife; and so to love her, as to make love kyth in all his deportment to∣wards her, and in all those other duties, which he oweth to her; this being that one thing in the husband, which sweetneth the yoke of subjection laid upon the wife, giveth her courage under it, and maketh her willingly submit unto it, when it receiveth such a sweet return from her husband: for, Paul doth hold forth this as the husbands great lesson, and the sum of all his other du∣ty; Husbands love your wives. 3. There is no husband, whatever he be for birth, parts, authority, or power,

who is not tyed to love his wife, and to evidence his love to her in all those duties mentioned in opening up the Text: for, he speaketh indefinitly unto all; Husbands love your wives. 4. Neither is there any wife, to whom all those duties, flowing from the fountain of love, are not due by her husband. No meannesse of birth, (Esther 2. 17.) no personall infirmity, (1 Sam. 1. 5.) adultery being excepted, Matth. 19. -9- nor frowardnesse of na∣ture (Joh. 19. 17.) do prejudge her of them: for, he speaketh indefinitly also of the wives; Husbands love your wives. 5. Though it concerneth husbands and wives, and others also, who are tied together by mutu∣all relations, as masters and servants, parents and chil∣dren, to take some sort of inspection one of another, lest any of their relations come short of their duty, 2 King. 5. 13. yet, it concerneth every one most, to make conscience of his own duty, not only to God, but also to his relations, and that, as for other reasons, so for this, There can be no greater encouragement to stir up his re∣lations to make conscience of their duty to him: for, he commandeth every one to mind their own duty most, the wives to submit themselves, the husbands to love their wives, and so in the rest. 6. As Jesus Christ hath deigned Himself to undergo the relation of an husband to His Church; So this, and those other relations taken on by Him, are not empty titles; He doth the duties, which all such relations do bind to, even to the utmost. And particularly. He is such an husband, that for love to His Church, and all other duties flowing from love, He is exemplary unto all other husbands; seing greater love hath no man than this, that a man lay down His life for His friends, Joh. 14. 13. for, as Paul implyeth here, and in the verses following, that Christ is the Churches husband; so he holdeth forth His love as a pattern to be imitated by all; Husbands love your wives, even as Christ also loved the Church. 7. The love which a hus∣band carrieth to his wife, ought to be founded, not upon beauty, riches, health, or any such thing only which

is subject unto decay, but also, and principally, upon that unchangable foundation of the love of Christ unto His Church: which is here held forth, not only as a pat∣tern, but as an argument also, and the reason where∣fore husbands ought to love their wives, even as Christ also loved the Church. 8. As those, whom Christ doth love with a speciall love, are only His, that is, real Be∣lievers, who are subject to Him, ver. 24. So Jesus Christ did give Himself to death, not for all and every one, Joh. 17. 9. but only for His Church, which is His All, and consisteth of some of all Nations, and of all ranks in the world, in which respect only Christ is said to have died for all, 1 Tim. 2. 6. for, Paul astricteth both His love and His death to the Church; As Christ also loved the Church, and gave himself for it. See some fur∣ther Doctrines gathered from the like words, ver. 2.

Vers. 26. That he might sanctifie and cleanse it with the washing of water, by the word,

HE insisteth upon this excellent pattern of love, by shewing two ends, why Christ from love did give Himself for His Church. The first whereof, is attained in the present life, and expressed in this verse, to wit, that He might sanctifie those for whom He gave Him∣self. Which sanctifying work, as it is here taken, doth comprehend that whole complex businesse of translating the Elect from the state of sin and death, to the state of grace and life, even our regeneration, justification, and the gracious change of our dispositions, or sanctificati∣on strictly so called, as Joh. 17. 17. which he calleth a cleansing of us, expressing the manner how Christ doth sanctifie His Church, even by doing away the guilt of sin, or obligation to wrath because of sin in justificati∣on, Rom. 8. 1. and the filth, power, and activity of sin, in the renovation of our natures after His own Image, Rom. 6. 14. which cleansing work, is here described from the externall means and instruments by which

Christ doth cleanse His Church, and make application of the vertue and power of His death and sufferings, in order to that end. And those are, 1. the Sacrament of Baptism, called the washing of water, because of the ex∣ternall rite and element used in that Sacrament; and cleansing is ascribed to this washing, not, as if there were any vertue bestowed upon the water by God; whereby grace is conferred and really wrought, 1 Pet. 3. 21. but because, though it be God alone, who wholly and effe∣ctually doth sanctifie and cleanse us, 1 Cor. 3. 7. yet, this Sacrament, as also the other, are made use of by Him, not only to represent Christ, and those graci∣ous saving works of His, 1 Corinth. 10. 16. but also to confirm the grant of them to us, if we believe, Rom. 4. 11- yea, and to exhibit a greater measure of those saving graces unto us upon our right using of them, 1 Cor. 11. 24. therefore is it, that the thing signified is ascribed unto the sign and seal. Now, the Apostle doth mention Baptism only, and not the Lords Supper, either because there is the same reason for both, and therefore it was sufficient to expresse the one; or, because Baptism is the first and leading Sacrament, and sealeth up our regeneration and new birth in a peculiar manner, Tit. 3. 5. and therefore it is most appositly mentioned here, where he speaketh of God's work in bringing sinners out of nature unto the state of grace. The second mean and instrument which God maketh use of, is the Word, to wit, the Covenant of Grace revealed in the Gospel, and preached by sent Ministers, Rom. 10. 15. which the Lord doth blesse for conveying grace to gracelesse sinners, and so, for sanctifying and cleansing them, not by any vertue in the sound, syllabs or sentences of this Word, but by the effectuall working of His own Spirit, Acts 16. 14. whereby He doth accompany His Word, when, and where He pleaseth, Joh. 3. 8. Doct. 1. The love, which an husband carrieth unto his wife, ought to make it self evident, not only in these things which tend to her welbeing in things temporall, but also, and chiefly,

in his sincere endeavours to bring about her spiritual and eternall good, by labouring to instruct her in the saving knowledge of God in Christ, 1 Pet. 3. 7. lovingly to admonish her for her faults, Job 2. 10. and to pray with her, and for her, 1 Pet. 3. -7. for, the example of Christs love to His Church which he is to imitate, doth teach so much, seing He from love gave Himself for the Church, that He might sanctifie and cleanse her. 2. As Gods Image was lost and forfeited by Adam's fall unto all his posterity: so there was not any possible way, for our recovering of it, except a price, and no lesse price than the bloud of Christ, had been first payed to provoked justice for it: for, Christ behoved to give Himself, and thereby purchase sanctification for us, that so He might sanctifie and cleanse the Church. 3. Our dying Lord had an actuall intention in due time to sanctifie, and accord∣ingly doth regenerate, justifie and sanctifie, yea, and bring unto glory all those for whom he died, and gave Himself a sacrifice and offering unto God: for, His intentions cannot be frustrated, but He must see the tra∣vell of His soul, Isa. 53. 11. Now, that He intended to sanctifie all such, is clear; For He gave Himself for it, that He might sanctifie and cleanse it. 4. As all those, for whom Christ our Lord did from love give Himself, and whom by His death He intended to sanctifie, were in themselves polluted and unclean, lying in their bloud, defiled both with the guilt of sin already committed, and with the filthy vilenesse of sin yet indwelling, Eph. 2. 1,-3. So, such was the fervency of love in Christ to lost sinners, and such was the vertue of His merit, that no uncleannesse of this kind did make Him loath them, or despare of getting them made clean; For that He gave Himself for the Church to cleanse it, supponeth that they were unclean, and yet He loveth them, and from love setteth about to cleanse them. 5. The stain and blot of sin, both in its filth and guilt, hath so much sunk down in, and polluted the whole man in soul and body, that no liquor under heaven can wash it out, or cleanse the

soul from it, but only the washing cleansing vertue of Christs most precious bloud; For He gave Himself for the Church, that He might cleanse it. 6. This precious liquor of Christs bloud did not cleanse and sanctifie all those for whom He gave Himself, so soon as it was shed upon the crosse, no, there neither was, nor can be any cleansing of any by the bloud of Christ, untill it be ef∣fectually applied unto the filthy soul: for, he mentioneth the Word and Sacraments, as the means whereby Christ applieth the vertue of His death, and ascribeth therefore this effect of cleansing unto them; He gave Himself, that He might cleanse it, by the washing of water, by the word. 7. As this work and duty of applying the cleansing vertue of Christs death by a lively faith (Act. 15. 9.) is of all the other most difficult; So the goodnesse of God hath provided many means, by the help whereof, we may be carried on towards it, the chief whereof are the Word preached, and the Sacraments administrated, the former containing the charter, or grant of Christ, and of all His benefits from God, unto every one, who will receive Him, Job. 3. 16. The latter being the great seal of heaven annexed to this grant, Rom. 4. 11. that thereby we may be more and more confirmed in the faith of it: for. His providing these means, doth point at both the difficultie of applying Christ, and his care to have us brought up to it; That He might cleanse it, by the washing of water, and by the word. 8. The Spirit of God prescribeth means unto Himself, by which He bringeth about the work of grace in gracelesse sinners, not to ty Himself absolutely, and in all cases to such means, but that we may be tyed to depend on Him in the use of them, His ordinary way being to convey grace by these: for, though He may sanctifie some from the womb, before they hear the Word, or receive any Sacrament, Jer. 1. 5. yet, He holdeth these forth, as the ordinary means, by which He cleanseth, even the wash∣ing of water by the word.

Vers. 27. That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing: but that it should be holy and without blemish.

HEre is the second end of Christs giving Himself for His Church, as also of His sanctifying it; which end is not attained untill the life to come: for, (besides that he hath spoken of the Churches state of grace, ver. 26) the words here used, are so comprehensive and large, that they cannot be well understood to have their full accomplishment, untill Believers be brought by Christ unto that full perfection in grace which shall be at∣tained in glory. Which state of perfection is here set forth, by that most perfect union and conjunction which the Church shall have with Christ, being presented to Him as the Bride to the Bridegroom, for the through ac∣complishing of the marriage; by vertue of which most perfect union the Church shall be glorious, that is, per∣fectly holy and happy, as he after explaineth, shewing all evil, whether of sin or misery, shall be removed, even the least spot of sin, or wrinkle through old age or mi∣sery, not excepted; and that all contrary good shall be bestowed, both perfect holinesse and happinesse, in such a measure, that the most rigid critick or Momus himself shall not find any inlack or defect in either, as the word, rendered without blemish, will bear. Doct. 1. All those who are justified and sanctified here, and none but they, shall be glorified hereafter: for, Christ must see the travel of His soul, Isa. 53. 11. which is not only to san∣ctifie those for whom He gave Himself, ver. 26. but also to glorifie them, and to bring them to glory by the way of holinesse; That He might present it to Himself a glorious Church. 2. Christ hath purchased by His death, not only sanctification to His Church, but also heaven it self, and therefore our glory in heaven is not merited by our holinesse, but, being purchased by Christ, is freely

gifted to us, Rom. 6. 23. He gave Himself for it, that He might present it to Himself a glorious Church, saith he. 3. Though Belivers, even while they are here, be brought near to God in Christ by faith, Eph. 2. 13. and have fel∣lowship with the Father, and with His Son Jesus Christ, 1 Joh. 1. -3. yet all that fellowship and nearnesse, is but a distance and kind of estrangement, being compared with that most perfect presence and intimate fellowship, which shall be enjoyed hereafter; the former being but mediate, through the glaste of Ordinances, 1 Cor. 13. 12. frequently interrupted, Psal. 30. 7. and no wayes full, 1 Cor. 13. 12. but the latter shall be immediate, 1 Cor. 13. 12. constant, 1 Thess. 4. 17. and so full, that they who enjoy the meanest degree, shall find no inlack, Psal. 17. 15. for, he speaketh of Christs presenting His Church to Himself in glory at the great day, as if there were no∣thing but uncouthnesse and distance betwixt Him and the Church untill then; that he might present it to himself a glorious Church, saith he. 4. Though every believing soul is, when the Father draweth it to Christ, contracted and handfasted with Him, Hos. 2. 19, 20. yet, for good and wise reasons, it pleaseth the Lord Christ to delay the taking of us home to Himself, and the accomplish∣ment and consummation of the begun marriage, untill all the Elect, being effectually called, shall be presented to Him at once; and so this spirituall marriage shall be fully accomplished betwixt Jesus Christ and the Bride, the Lambs wife, Rev. 19. 7. even as in earthly mar∣riages, there is first, a Contract, or Espousals, and then, for just and honest reasons, some space of time ought to interveen betwixt that and the full accomplishment of the marriage, Deut. 20. 7. Matth. 1. 18. for, Paul sheweth that then, at the great day the whole Church of real Believers shall be presented to Christ, as the Bride is to the Bridegroom, for the solemn consummation of the marriage; That he might present it to himself a glori∣ous Church. 5. As believing souls, even after their be∣ing contracted with Christ by faith, and after they are

renewed and cleansed in part, do not get all their filthy garments put off, there being a body of sin and death which cleaveth unto the best: So, at the finall solem∣nization of the marriage in the great day, the Church of Believers, the Bride, and Lambs wife, shall be clad in garments of glory, being fully freed from the smallest remnant of sin and misery, and made wholly glorious both in soul, (Matth. 22. 30.) and body, Phil. 3. 21. for, he saith, that he might present it unto himself a glorious Church, not having spot, or wrinkle, &c. 6. Those gar∣ments of glory, and needle-work, wherewith the Church the Lambs wife shall be arrayed in the marriage-day, are dearly purchased, and freely bestowed upon her by Christ her Bridegroom and head: for, Paul saith, Christ gave himself for the Church, that he might present it to himself a glorious Church, not having spot or wrinkle, &c, 7. This perfect glorious state, wherein the Church shall be for ever with Christ her Lord, her Head, her Hus∣band, is such, as none can positively declare what it is, yea, neither can the heart of man comprehend it, and all the knowledge which can be here in our state of imper∣fection attained of it, is not so much positive, or a know∣ing what it is, as negative, or a knowing what it is not, by removing all those things from it, which imply the least degree of sin and misery: for therefore doth Paul set it out here by four negatives, Not having spot or wrinkle, or any such thing, and without blemish, and by one affirmative only, that it should be holy.

Vers. 28. So ought men to love their wives, as their own bo∣dies: he that loveth his wife, loveth himself.

FOlloweth the second argument to inforce this duty of love upon husbands towards their wives, taken from the near conjunction betwixt husband and wife, which he doth propound in this verse, by shewing that the wife is the husbands body, in so far, as by the law of marri∣age (which shall be explained, ver. 30.) they two be∣come

one flesh; so that in loving her, he doth love him∣self, to wit, not so much, because his so doing tendeth to his own good and peace, (though that be also truth, Prov. 5. 17, 18, 19.) as that she is his own body, a piece of himself, yea and his whole self, or a second self, they two being one flesh; and therefore he ought to love her, yea, and to love her with the same sincerity and ardency of affection, kything in the same or like effects, where∣with he loveth his own body, yea both his soul and bo∣dy, which are himself: for the words, as their own bodies, are both an argument to inforce upon them the duty, and a rule to direct them in the right manner of practising the duty. Doct. 1. As love in husbands toward their wives, after the pattern of Christs love unto His Church, is a most necessary duty; So (considering the many quench-coals of love, which the mutual infirmities both of husbands and wives, do frequently furnish, together with that naturall pronenesse, which is in corrupt man, being advanced and preferred above others, to abuse his authority, to domineer with a kind of tyranny over such as are under him) it will be found a task not so easie, as at the first it would appear, for husbands to keep this affection and love flowing from the right fountain, and manifesting it self in all its necessary effects towards their wives: for, to what purpose else doth he reiterate this exhortation, and inforce it by so strong and con∣vincing arguments? So ought men to love their wives, as their own bodies. 2. That place of honour and superio∣rity, which God hath given the man over the wife, as appointing him to be her head, doth tye him unto an∣swerable duty; so that the greater his honour is, the greater is his burden: and in particular, it bindeth him to love her; and from love to govern, instruct, cherish her, and provide for her, and to all other things by pro∣portion, which the head doth for the body: for, from what he said, ver. 23. that the husband is the head of the wife, he inferreth here, So ought men to love their wives, as their own bodies. 3. Though there be a sinfull

love to a mans self, whereby a man preferreth himself, and the fulfilling of his inordinate desires to Gods glory and the good of his neighbour, Philip. 2. 21. which by all means is to be eschewed and mortified, Luke 9. 23. yet, there is an orderly, lawfull, and allowed love to self, whereby a man doth seek his own preservation, both in soul and body, by just and lawfull means, with due subordination to Gods glory, and without any oppo∣sition to, or setting himself against his neighbours good: for, Paul supponeth this love ought to be in every man towards himself, and doth urge it, as the reason and rule of the love which the husband oweth to his wife, while he saith, men ought to love their wives, as their own bodies: he that loveth his wife, loveth himself. 4. The love which husbands do carry to their wives, ought not to have its rise from any such extrinsecal considerations, as love to their own peace and ease, fear of shame and disgrace, if, through want of love, secret discontents break out to publick strife, or from any satisfaction which they find to their carnal affections, but from respect to Gods holy Ordinance, whereby their wives are made a piece of themselves; hence their love shall be most native, ope∣rative, yea, and insuperable by any provocations or in∣firmities, when they shall look upon their wives as themselves, and consequently upon their infirmities; shame, hurt, as their own: for, Paul will have their love to flow from this fountain, while he saith, men ought to love their wives as their own bodies, &c. 5. That hus∣bands may carry themselves aright towards their wives, (which holdeth of all superiours with relation to their inferiours) they would seriously consider, not so much what is in the power of their hand, and what they are able to do, or may be for their profit and advantage, or tend to get themselves obeyed, feared and respected to the utmost, as what they ought, and is incumbent for them to do, and what the Law of God, and the state they are in, do require from them as their duty: for, the Apostle repeateth the former exhortation, held forth,

ver. 25. with the addition of one word, to wit, ought, whereby he mindeth husbands, that the thing pressed was their duty, and therefore they were to mind it; So ought men to love their wives, saith he.

Vers. 29. For no man ever yet hated his own flesh: but nou∣risheth and cherisheth it, even as the Lord the Church:

HE proveth the consequence of the former argument, to wit, that husbands are to love their wives, because they are their own bodies, by three reasons. The first is taken from the universal custom of all men, to wit, who are in their right wit, not demented and wofully deluded by the devil: which is set down, first, nega∣tively, no man did ever hate his own flesh, or from hatred did any dammage to it; and next, positively, every such man doth to his utmost provide for, and allow upon his own flesh, all things necessary, both for nourishing, or feeding it, and for cherishing and keeping it warm, with such a sort of care and tendernesse, as hens have toward their young ones, while, by casting their wings over them, they do with their own natural heat keep the young ones warm: for, the word rendered cherishing, is a me∣phor taken from the practice of those tender and loving creatures: By all which, he not only proveth that hus∣bands should love their wives, as being their own body; but also hinteth at some of those effects, wherein their love should be made manifest, whereof particular men∣tion shall be made among the Observations. Secondly, he proveth the same consequence, and also further clear∣eth with what care and tendernesse the husband should carry himself unto his wife, as to his own body, from Christs example, who nourisheth and cherisheth the Church, His body, by providing for her, and allowing on her all things necessary for soul and body. Doct. 1. It is no lesse monstruous and unnatural, for a man to hate, and from hatred to carry himself austerely, sauci∣ly and undutifully to his wife, than if in a fit of phren∣sie

he should hate, and from hatred refuse to do all duty to himself; But in stead thereof to be cruel against him∣self: for, the Apostle mentioneth this, no man, not de∣mented, did never hate his own flesh, to shew that therefore husbands ought as much to abhor and abstain from ha∣ting their wives; for no man ever yet hated his own flesh. 2. It is not sufficient that husbands do not carry any ha∣tred to their wives, but they must also love them, and evidence their love to them, not in empty words, and flattering insinuations, but in providing all things ne∣cessary for them both in food and raiment: for, he holdeth forth indirectly the husbands duty to his wife, in that allowed care which every man hath, or ought to have of his own flesh; No man ever yet bated his own flesh, but nourisheth and cherisheth it. 3. It is the duty of an husband to provide things necessary unto his wife, not grudgingly, or too sparingly, as to a stranger, or to his childe or servant; but liberally according to her rank and station, as being his equal; and confidently, without craving an exact accompt from her, of every thing which she receiveth, as having a common right and interest with him in all things that are his; and cheerfully, by testifying such contentment in her, even while he bestoweth things necessary on her, as he would do in bestowing the same or the like on himself: for, so much is implyed in a mans nourishing and cherishing of his own flesh, which is held forth as the rule of the husbands tender care and liberal benevolence toward his wife; but nourisheth and cherisheth it. 4. The hus∣band, under pretence of cherishing his wife, ought not to pamper her, or lavishly to wast his estate in up∣holding her prodigality in apparel, unnecessary, expen∣sive ornaments, and such like vanities; but the rule according to which he is to walk in those things, and more than which the wife ought not to expect from her husband, nor yet complaine if he come up to it, is what his own rank requireth, his necessity doth permit, and that tender care which is taken by

him in nourishing and cherishing himself: for, this is here held forth as his rule, But nourisheth and cherisheth it, to wit, his own flesh. 5. Though there be an exces∣sive pampering of the flesh, which is sinfull and forbid∣den, when provision is made for it to fulfill the lusts thereof, Rom. 13. 14. yet there is a lawfull and necessary care of the flesh, or of a mans own body, whereby things necessary for food and raiment are bestowed upon it, in so far, that health and strength be not inlacking for discharging the duties of our calling: for, Paul doth not condemn, but approve this custom among men, that no man ever hated his own flesh, but nourisheth and cherisheth it. 6. As Christs example in His dealing towards the Church, is a most excellent copie, to be eyed and imi∣tated by husbands in their carriage toward their wives, and that not only in their love, but in all those other du∣ties, flowing from love, which they owe unto them; So it doth concern both husbands and wives, to eye this pattern much, and to draw their motives and encourage∣ments unto their mutuall duties from it, as that which will much conduce to keep their hearts in a spirituall frame, even in those performances, and to prevent that carnal, worldly disposition which the misguided care of performing such duties, as the married-state of life cal∣leth for, doth usually contract: for, as he propounded Christs example, for a motive to, and pattern of the duty of love, ver. 25. so of those duties also, of nou∣rishing and cherishing, which flow from it, in this verse, even as the Lord the Church. 7. A husbands care ought to extend it self not only to nourish and cherish his wife in things temporal, and which concern her body only, but also in things spiritual, and which concern her soul; and therefore he would be circumspect, lest (under pre∣tence of eschewing all suspicion of displeasure with her, and of giving necessary tokens and evidences of his love and kindnesse to her, in order to his outward cherishing her) he do neither willingly neglect the care of her sal∣vation, or by fondnesse or lightnesse incapacitate him∣self

to do her any good in that respect: for, Christ doth nourish and cherish His Church, by taking care of, and providing mainly for, the souls and eternall state of His People; and husbands are commanded here to make Him their pattern, Even as the Lord the Church, saith he.

Vers. 30. For we are members of his body, of his flesh, and of his bones.

HE giveth here a reason why Christ doth so cherish His Church, where, in stead of naming the Church expresly, which the sequell of his discourse did require, he mentioneth himself and other true Believers among the Ephesians under the pronoun we; the Church here spoken of, for whom Christ did give Himself, being only made up of such: And the reason is taken from that neer and strict union, or that spirituall marriage, which is betwixt Christ and Believers, whereof that ancient marriage betwixt Adam and Eva was a kind of type and shadow, as appeareth from the words here used,, which are taken from Gen. 2. 23. and were ut∣tered at first by Adam concerning himself and his wife, but are here, by allusion to that marriage of theirs, made use of, to set forth the spirituall marriage betwixt Christ and His Church, the tie and bond whereof is so near and strict, that as the Apostle sheweth, all Be∣lievers are members of His body; yea, not only of one nature with him, which is common to them with all mankind, but also as they are new creatures, they have their originall and nourishment from Him, even from His flesh and bones, in so far, as they owe the begin∣ning, progresse and accomplishment of their spirituall life, to Christ His taking on of flash, and His suffering in the flesh, and by the vertue of those His sufferings, they are quickned and fed, and so are of His flesh, and of his bones. Doct. 1. Then do we speak, and hear to our comfort and edification, these truths, which ex∣presse the tender and warm care of Christ unto His

Church, when we make application of them to our selves, and by a lively faith do enter our selves among these for whom He doth so care: for, the Apostle, ha∣ving in the preceeding verse spoken of Christs nourish∣ing and cherishing of His Church, applyeth that to himself, and other true Believers among the Ephesians, while he saith, for we are members of his body. 2. Then may we upon good grounds apply these generall truths unto our selves, when, as members of Christs mysticall body, we draw our spirituall life and nourishment from that vertue and influence which Christ hath pur∣chased by His sufferings in the flesh: for, upon this ground, Paul doth substitute himself, and other true Believers in stead of the Church, and claimeth interest in Christs tender and warm care, whereby He doth nourish and cherish His Church, while he saith, we are members of His body, of His flesh, and of His bones. 3. There is no relation, which Christ hath taken on to∣ward His Church, but it bindeth him to, and accord∣ingly he will perform all those, answerable duties which men under these relations are bound to perform toward those to whom they have them: for, he giveth a reason, why He did nourish and cherish His Church as a man doth his body, and a husband ought to cherish his wife, because he had taken on the relation of an head and hus∣band to His Church, while he saith, we are members of His body, of His flesh, and of His bones. 4. As true Be∣lievers have a twofold being, one naturall, and ano∣ther spirituall; so they have a twofold originall, an∣swerable to each of these: In their naturall being they owe their originall under God unto their parents, as being bone of their bones, and flesh of their flesh, as Eva the first woman did owe it to her husband. But as they are renewed and born over again, they owe their spirituall being, not to the will of the flesh, or the will of man, Joh. 1. 13. but to the vertue of Christs obe∣dience, and sufferings in His flesh, 1 Joh. 4. 9. for, he saith not, they are bone of His bones, and flesh of His flesh,

as Adam saith of his wife, Gen. 2. 23. to point that she did owe her naturall being unto him, as being come and made of him, but that they were of His bone and flesh, to wit, in their spirituall being, as they were re∣newed and members of His body; for we are members of his body, of His bone and of His flesh.

Vers. 31. For this cause shall a man leave his father and mother, and shall be joyned unto his wife, and they two shall be one flesh.

THis verse, in the literal, plain and historical sense of the words, holdeth forth the law of marriage, binding all married parties in all times, which was pronoun∣ced by Adam, Gen. 2. 24. and approved by God Him∣self, Matth. 19. 5. And the words taken in this sense contain the third reason, to prove the former conse∣quence, ver. 28. that seing wives are the bodies of their husbands, therefore they should be loved. The argu∣ment is taken from that law of marriage, expresly de∣claring that for this cause, to wit, because the wife is bone of his bone, and flesh of his flesh, as the cause is ex∣pressed, Gen. 2. 23, 24. which is the same in effect with the cause given, ver. 28. even because she is the body of the husband, to which this verse literally taken doth relate, or to the thirtieth verse immediatly preceeding, in so far as the strict union, which is between married parties, is there alluded unto: Upon all which causes, or rather one and the same cause expressed in all those places, that law doth declare, first, That the man is to leave father and mother, to wit, not by casting off natu∣rall affection to his parents, Gen. 44. 34. or by refusing to help them in their strait, 1. Tim. 5. 4. but by loving his wife more than them, and by leaving his fathers family, if he, his wife and they cannot live all together, and by joyning in a new family with his wife, Gen. 28. 5. as is further cleared by the second thing here decla∣red, to wit, that he ought to be joyned inseperably to

his wife, and that both in affection, Prov. 5. 19. and co∣habitation, dwelling with her, 1 Pet. 3. 7. The word in the original, doth signifie such a joyning, as that of two boards of timber, firmly glued together; not as if a man were to reside constantly at home: for, the Mer∣chant, the Lawyer, and men of other imployments also, must some times go abroad, Prov. 7. 19, 20. But his fixed dwelling should be with her, and his presence also, so far as his necessary calling shall permit, so that he is not without necessity to be absent from his own home, Prov. 5. -19. And, thirdly, this law declareth, that they two shall be one flesh; which implyeth, first, a most strict union, so that they cannot be separated, (except in the case of adultery, Matth. 19.—9—and wilfull deser∣tion of the one party, persisted in, after all meanes used to the contrary, 1 Cor. 7. 15) more than a piece of a mans body, may be cut off from the rest: And, secondly, a most intimate communion, whereby they have com∣mon goods, common friends, yea, and all things com∣mon, as if they were but one person: And thirdly, the lawfull and sanctified use of the marriage-bed, allowed unto them of God, which out of the case of marriage is sinfull and damnable, 1 Cor. 6. 16. Heb. 13. 4. But for further clearing of the words, know, that beside their literal and historical sense, God intended that the purpose contained in them, concerning the carnal mar∣riage of man and woman, should represent and shadow forth somewhat of Christ, and of that spirituall mar∣riage between Christ and the Church, as appeareth from the situation of the words, immediatly after ver. 30. which doth evidently speak of Christ, as is already shown; and before verse 32. where he declareth, that the purpose in hand is a mysterie, and to be understood of Christ and the Church: now, the purpose here ex∣pressed, doth hold in Christ, by analogie and proportion, in so far as Christ did leave His Father, by laying aside the glory which He had with Him, Joh. 16. 28. and taking on the form of a servant, Philip. 2. 8. and did

leave His mother Mary also, and her house and family, Luke 2. 49. that He might purchase a bride unto Himself, (See ver. 25. 26.) to whom He doth cleave inseparably: Rom. 8. 35. and with most tender affection, Heb. 4. 15. by vertue of which spiritual marriage, Christ and Be∣lievers become, though not one flesh, yet one spirit, 1 Cor. 6. 17. being most strictly tyed together by His Spirit, and the grace of faith, from which conjunction, Believers so espoused, become fruitfull in good works, and do bring forth fruit unto God, Rom. 7. 4.

From the literal sense of this verse, Learn, 1. The love of married parties ought to be very great, and second to no love else, but that which we owe to God: for, even the love we owe to parents, from whom we have our being, ought to give place unto it; A man shall leave fa∣ther and mother, saith he, and be joyned unto his wife. 2. It is lawfull and allowed of God unto all persons of all ranks, being come to mature age, (1 Cor. 7. -36-) and especially to those who have not the gift of continency, (1 Cor. 7. 9.) to enter the married state of life, only if they marry in the Lord, 1 Cor. 7. -39. and therefore the doctrine forbidding marriage to all those who bear of∣fice in the Church, is the doctrine of devils, 1 Tim. 4. 1, 3. for, the text speaketh of all men indifferently; A man shall leave father and mother, and be joyned to his wife. 3. Divine commands are alwayes founded upon most just reasons, which would be eyed by us, that so our obedience may be more willing and chearfull, yea, a piece of reasonable service unto God, Rom. 12. 1. for, this command given here unto husbands, to cleave unto their wives, is not nakedly propounded, but with a strong reason annexed for inforcing the duty enjoyned by it: For this cause, saith he, shall a man be joyned unto his wife. 4. As children are not to remain alwayes childish, but being come to age and understanding, ought to be∣stir themselves in providing things necessary and honest, according as the station, wherein they are placed by God, shall require; So parents ought to remit some∣what

of their fatherly authority over their children, as they grow in age and understanding, not expecting nor requiring that children, now come to age, should abso∣lutely and in all things as formerly, depend upon the counsell and direction of parents, or give themselves wholly to minde their concernments, neglecting every other thing else which may concern themselves: for, this Law, supponeth a state of childehood, wherein children are to be wholly under the authority of parents minding their concernments and at their direction, and that their coming to age, and entering the married state of life, doth give them more liberty to follow their own direction, and to do for themselves; a man shall leave fa∣ther and mother, and be joyned to his wife. 5. Whatever hath been the corrupt custome of men, to the contrary, Gen. 4. 19. Yet, according to the first institution of mar∣riage, only two, one man and one woman, and not moe, either of the one sexe or the other, may be lawfully married together at once: for, the law saith, a man shall be joyned to his wife, not to his wives, and they two, not they three, or four, shall be one flesh.

From the mysticall application of the words, and of the purpose comprehended in them, Learn, 1. So great a depth is Scripture, that in some parcels thereof, which do appear most plain and easie to be understood, many dark and hid mysteries do lye undiscovered: for, under this plain history of the marriage of our first parents, that great mysterie of the spiritual conjunction of Christ and His Church, was also held forth, as the Apostle doth here make clear; For this cause shall a man leave father and mother. See further to this purpose, upon Gal. 4. ver. 24. doct. 1, 2. Doct. 2. So holy and honourable is the ordi∣nance of marriage in it self, and so highly ought it to be esteemed of by us, that God maketh use of it to shadow forth that blessed union and most holy communion which is betwixt Christ and His Church: for, what was spoken historically of marriage, is here applied mysti∣cally to Christ; For this cause shall a man leave, &c.

3. As the Church of true Believers, is the Bride, the Lambs wife, espoused already to Christ; So never any man did more to purchase a Bride to himself, than Christ hath done for His. He laid aside the glory which He had with the Father, and became of no reputation, as was mystically foretold in this history of the first mar∣riage; A man shall leave his father and mother. 4. The great travel and trouble which Christ was put to for purchasing a Bride unto Himself, doth not make Him re∣gard her the lesse now when He hath her: for, He doth inseparably cleave unto her, with most ardent and ex∣emplary affection, as was also mystically foretold; And shall be joyned to his wife.

Vers. 32. This is a great mysterie: but I speak concerning Christ and the Church.

THe Apostle concludeth this purpose concerning the spiritual conjunction of Christ and His Church, here made use of to illustrate that near conjunction betwixt husband and wife, with an observable acclamation, that it is a great mysterie: which word, as it is usually taken in Scripture, doth signifie a thing secret, not obvious to every understanding; and hid, either in it self, or in its cause and reason, whether it be held out in plain terms, or under the vail of some external sign or figure to represent it. See 1 Tim. 3. 16. Eph. 3. 3. 1 Cor. 15. 51. Rom. 11. 25. 2 Thess. 2. 7. And lest, by reason of his speaking all alongs of the bodily marriage betwixt husband and wife, any had so far mistaken him, as to think he called that a mysterie, therefore he explaineth himself, by shewing he was to be understood, not of the bodily marriage, but of the spiritual, or that strict uni∣on or conjunction which is betwixt Christ and His Church. Now he calleth this union a great mysterie, because it is a thing hid in it self, before it be revealed, 1 Cor. 2. 7, 8. yea, and after, it remaineth unsearchable by the light of reason, how Christ, now glorified in heaven, can be one with us on earth, and can only be acknow∣ledged

by faith, Heb. 11. 1. Beside, the bonds of this blessed union and conjunction, are not naturall or bodily, but spirituall, even the Spirit of Christ, Eph. 2. 18. and the grace of faith, Eph. 3. 17. and therefore, though the conjunction, following upon these bonds, be real, (Joh. 17. 21.) operative, (Joh. 15. 5.) and indissoluble, Joh. 10. 28, 29. yet the way of it, is wholly spirituall and heavenly: and consequently not so much to be searched into by reason, what, or how it is, as to be believed that it is, and improved for attaining and finding in our selves those blessed effects, which do attend it where it is. Doct. 1. That Papists have not ground from this place to make marriage a Sacrament properly so called, is clear from the Apostle's own commentary, whereby he sheweth by the mysterie here spoken of, he doth not understand the bodily marriage, but the spiritual: be∣side, that the word mysterie, as we shew, in the use of Scripture, doth signifie a sacred secret, not obvious to ordinary capacity, and therefore every mysterie is not a Sacrament, (See 2 Thess. 2. 7. Rom. 11. 25.) This is a great mysterie: but I speak concerning Christ and the Church. 2. The more a man doth attain to know of this mysterie of the mystical union and conjunction which is betwixt Christ and His Church, the more he will be ravished with admiration at the unsearchable deepnesse and pro∣fundity of it, so far will he be from thinking himself able sufficiently to comprehend it: for, even Paul, who saw as far in this mysterie as any other, Eph. 3. 4. doth stand, admire and cry, This is a great mysterie. 3. As Mini∣sters are bound to set forth to the Lords People that most near and blessed union betwixt Christ and believing souls, and to presse upon them the study of the know∣ledge of it; So, both Pastors and People have need of much sobriety of spirit in diving into this subject, not trusting to the quicknesse of their own wit, nor judg∣ing of it by natural reason, but resting upon what God hath revealed and made known concerning it, and choosing rather to remain ignorant where he hath not

revealed, than curiously to search and pry further than is revealed: for, Paul, while he is instructing them in this subject, seeth it necessary to minde them of the pro∣foundnesse of it; this is a great mysterie. 4. As we are ready through ignorance, or inadvertence, to mistake the right meaning and sense of Scripture; So the Spirit of God, speaking in Scripture, hath carefully guarded against all such mistakes, while he doth clear the right and genuine sense of a doubt some and dark Scripture, by Scripture it self, either in the same place, or another: for, so doth Paul here, while, to obviate a possible mistake, he saith, But I speak concerning Christ and the Church.

Vers. 33. Neverthelesse, let every one of you in particular, so love his wife, even as himself, and the wife see that she reverence her husband.

HE doth here, by way of diversion from dipping fur∣ther at this time in that spiritual conjunction of Christ and His Church, exhort both husband and wife, to learn from that forementioned law of marriage a short sum of their respective duties: and, first, that every hus∣band, without exception, or admitting any excuse, would love his wife as himself, that is, seing she is a piece of himself, as ver. 28. otherwise if the particle as, were only a note of similitude, comparing different things, and making a mans love unto himself the rule of his love unto his wife, Then every man's neighbours should be equally loved with his wife; for, every man is to love his neighbour as himself in that sense, Gal. 5. 14. And, secondly, he enjoyneth the wife, that she reverence, or as the word signifieth, from love do fear her husband: the meaning whereof is, that she inwardly acknow∣ledge that degree of honour which God hath put upon him, 1 Cor. 11. 3. and give evident testimony of her in∣ward esteem, in words, 1 Pet. 3. 6. actions, and whole carriage, and especially in her loathnesse to offend him, 1 Pet. 3. 2. Doct. 1. Though there be some latent my∣steries

intended by the Spirit of God, to be set forth by some plain histories, recorded in Scripture, besides their historicall and literall sense; yet we are not, upon that pretence, to turn the whole Scripture into an allegory, as if no more were intended in those Scriptures by the Spirit of God, but only to set forth the spirituall my∣sterie; We ought to look upon the historicall and lite∣rall sense of them also, and mainly, and make such use of them as being so taken, they will afford: for, Paul, having shown the mystical and allegorical use of Adam's words, doth divert from that consideration of them, and pointeth forth what the plain history doth teach con∣cerning the duties of husband and wife; Neverthelesse, saith he, Let every one of you in particular so love his wife. 2. It is not unprofitable for people, that Ministers do wind up their large exhortations in a short and pithy sum of what they have spoken at greater length, where∣by the memory of people may be somewhat helped, and their affections also may be more forcibly wrought upon, when the strength of a large discourse is contra∣cted in two or three words, and presented both to the un∣derstanding and affections of people at once: for, so doth Paul in the conclusion, sum up what he had spoken at large, from ver. 22. of the duties both of husbands and wives, in two succinct sentences; Let every one of you so love his wife, &c. 3. Then do people receive and hear with profit these exhortations which are spoken unto all in generall, when they make application of them to themselves, as if they were delivered unto them in peculiar, and by name: for, what the Apostle spoke indefinitly unto all, ver. 25. he doth here make parti∣cular application of it unto every one; Neverthelesse, let every one of you in particular, so love his wife. 4. As ma∣ried parties are ready to forget their mutuall duties, yea, and to sport at such doctrine, which doth presse and en∣joyn those duties; so the Ministers of Christ, would not only inculcate them the more frequently, but also deliver their exhortation of that kind, with greater

weight and authority: for, the Apostle not only repeat∣eth, but, in an authoritative commanding way, bindeth this exhortation on them; Let every one love his wife; and the wife see that she reverence. 5. As we would labour to infix in our memories a short sum of our most neces∣sary duties; so also of the most moving and taking ar∣gument, to enforce the practice of these duties, other∣wise the naked knowledge of our duty will prove but ineffectuall, to lead us captive, to walk in it: for, Paul summeth up both the husbands duty, and the strongest argument to enforce the duty, taken from that near uni∣on between him and his wife; Let every one of you so love his wife, as himself. 6. Then, and only then is the duty of subjection and obedience of inferiours toward their superiours, sincerely and heartily discharged and accepted of by God, when it floweth from inward re∣verence and hearty esteem, in the former, toward the place and dignity, conferred by God upon the latter: for he here commandeth wives to give reverence to their husbands, thereby pointing at the right fountain of that subjection, which he had formerly pressed upon them, ver. 22, 24. even fear flowing from love; And the wife see that she reverence her husband.

CHAP. VI.

IN the first part of this Chapter, the Apostle insisteth further upon those duties, which are incumbent to Christians as they are members of families. And, first, he presseth upon children obedience to their parents, 1. from the equity of it, ver. 1. which he cleareth from the fifth command, ver. 2. Secondly, from the advantage which should redound to them by it, ver. 3. Next, he presseth upon parents, to hold off the two extremities of rigidity and indulgence towards their children, ver. 4. Thirdly, he presseth upon servants

obedience to their masters, which is set forth by severall of its necessary qualifications and properties, ver. 5, 6, 7. and inforced from the great advantage, which they should reap by it, ver. 8. Fourthly, he presseth upon masters their duty, which is to be accompanied with the like qualifications, fear and trembling only being ex∣cepted, ver. 9.

In the second part, he presseth one duty which be∣longeth unto all Christians in generall, even to prepare for a Christian warfare. And, 1. more generally, that they would take unto them spirits, by making use of the strength which they had without themselves in the Lord Christ, ver. 10. and of the saving graces of Gods Spi∣rit inherent in themselves, ver. 11. which he enforceth from the nature of the warfare and terror of the adver∣sary, ver. 12, 13. Next, he exhorteth them more par∣ticularly, to put on, and make use of six several pieces of the Christian armour, 1. The grace of sincerity. 2. The inherent righteousnesse of an holy conversation, ver. 14. 3. A resolute frame of heart to charge through all difficulties, ver. 15. 4. The grace of faith, com∣mended from its excellency and usefulnesse, ver. 16. 5. The well-grounded hope of salvation. 6. Ac∣quaintance with the Lords written Word, ver. 17. Thirdly, he presseth the exercise of prayer, as necessary for the obtaining and right use-making of all those, ver. 18. exhorting them to pray for utterance and boldnesse to himself in particular, ver. 19. because of his office and bonds, ver. 20.

In the third part of the Chapter, he concludeth the Epistle, 1. by shewing he had sent Tychicus, (whom he highly commendeth) to inform them of his own parti∣cular affairs, ver. 21. and to comfort them, ver. 22. Next, by his usuall fare-well-wish for them in particu∣lar, ver. 23. and for all the lovers of Christ in generall, ver. 24.

Vers. 1. CHildren, obey your parents in the Lord: for this is right.

THe Apostle doth now fall upon the duties of pa∣rents and children. And, first, beginneth with children: the word rendered children, signifieth these who are begotten, even though now come to per∣fect age. See upon Col. 3. ver. 20. doct. 2. These he enjoyneth to obey their parents: where, by parents are meaned not only the immediate, but also the mediate parents, as grand-fathers, &c. Gen. 50. 23. yea, and those also, who are in the place of parents, Luk. 2. 48, 51. Now, the obedience here enjoyned, is as compre∣hensive, as that honour enjoyned to be given unto parents by children in the fifth command, which is cited, ver. 2. to enforce the obedience here spoken of: and it imply∣eth, first, inward reverence, or acknowledgement of that eminency, in which God hath placed parents above their children, joyned with fear, Lev. 19. 3. and love, 1 Tim. 5. -4- to be testified, as by other outward signes, so by reverent speaking of them, and to them, Prov. 30. 17. 2. Obedience, more strictly taken, so as that children receive the instruction of their parents, Prov. 1. 8. execute their lawfull commands and directions, even though they be burthensome and hazardous, Gen. 37. 13. 1 Sam. 17. 20. and accept with patience their re∣proof and correction, Prov. 15. 5. even though their parents be in some respects faulty therein, Heb. 12. 9, 10. And, thirdly, gratitude and thankfulnesse, so as that they help parents, when their necessity requireth, 1 Tim. 5. 4. and bear with, and cover their infirmities, Gen. 9. 22, 23. Prov. 23. 22. Now, this duty of obedience in children, is first explained from the manner, motive, and rule of it, while he saith in the Lord. See this phrase explained upon chap. 5. ver. 22. Secondly, it is urged by two arguments, the first whereof, is in this verse, and taken from the equity and righteousnesse which is in it,

even that children should do all the forementioned duties unto their parents, to whom under God they owe their very being: The Laws of all Nations, even of the most barbarous, do enjoyn it; an•• all creatures, who have life and sense, are carried in some measure by a kind of instinct unto it. Hence Learn, 1. The great and main duty, which a childe, as a childe, ought to learn, and so to learn as to practise, is to obey his parents, even to receive their instructions, and execute their lawful com∣mands; this being a duty, which of any other, proud and rebellious nature is most averse from, and yet such as nature it self doth plead for its equity: so, that what∣ever children be otherwise for beauty, for strength, for quicknesse, wisdom, activity, learning, preferment or honour; yet this being inlacking, they fight against the very law and light of nature, and so are a reproach to their parents, Prov. 19. 26. and do accelerate the judgement of God upon themselves, 1 Sam. 2. 25. for, though the obedience here enjoyned, doth draw with it all those other duties, which children owe to their pa∣rents, as was shown in the exposition; yet, it doth, in the first place, signifie a submissive hearkening unto, and obeying of their lawfull commands, as the word in the Original doth imply, which he doth mainly presse upon children; Children obey your parents. 2. This duty of obedience to parents, belongeth unto all children what∣soever, so that neither age, sexe, place, honour, or con∣dition, do exempt them wholly from it, 1 King. 2. 19. for, he speaketh indefinitly unto all children, and of both sexes; Children obey your parents. 3. Children are bound to obey not only one, but both their parents, the mother as well as the father: yea, the holy Ghost doth expresly provide for the mother, giving her the pre∣cedency, Lev. 19. 3. because, her sexe being weaker, she is the more subject to be despised: for, he useth a word common to both father and mother, while he saith, Children obey your parents. 4. It is not sufficient that children obey their parents, either from a natural instinct

or fear of their displeasure, or hope of great things to be received from them and enjoyed by them; but their obedience must flow from conscience of duty towards God, who doth enjo〈…〉〈…〉 it, and be regulated by, and subordinated to, that obedience, which they owe to Him; otherwise their obedience is only heathenish and natu∣rall, but not Christian: for, he commandeth, Children, obey your parents in the Lord. 5. The nature of man, is, since the fall, become so perverse and backward, that there is need of a spur of earnest exhortation, inforced with strong and evident reason, to stir us up, even to those duties which are written in broadest letters upon every mans heart by nature: for, the Apostle seeth it necessary, not only to exhort unto this duty of obedi∣ence to parents, but also to enforce his exhortation by arguments; For this is right, saith he. 6. The first and chief motive, which ought to set us on work to any du∣ty, is not so much the advantage, which may redound to us by the practice of it, as the equity and righteous∣nesse which is in the thing it self, as being commanded by God, and well pleasing in His sight: for, he en∣forceth obedience to parents, from the equity of it, before he mention (ver. 3.) the profit, which should accresce unto children by it; For, this is right, saith he.

Vers. 2. Honour thy father and mother, (which is the first commandment with promise.)

THe Apostle (passing-by all other reasons to prove the equity of the former injunction) doth pitch upon one, to wit, the Law of God enjoyning this duty in the fifth Command. The scope of which Command, is, to prescribe all those duties which inferiours owe to their superiours, and, by consequence, which superiours owe to their inferiours; where all superiours are expressed by the name of father and mother, because the authority of parents is most natural, and the yoke of it most easily comported with; and therfore all other authority goeth

under the name of that, to render it lesse invidious to those who are to be subject unto it. And the duty en∣joyned to inferiors, is their giving honour to superiors, which implyeth (as was shown, ver. 1.) reverence, obedience and gratitude. Now, this command is de∣scribed from its precedency, as being the first and most weighty command in all the second table; and from the manner of propounding it, not nakedly, but with a speciall promise of a particular mercy subjoyned to this command in particular, and expressed, ver. 3. which cannot be said of any other command: for, the pro∣mise annexed to the second, is a generall promise of mer∣cy, made to such as keep all the commands. Hence Learn, 1. Whatever God hath commanded in His Word, is most righteous, equitable and just: for, he proveth that it is right for children to obey their parents, because the Law of God enjoyneth honour thy father and mother. 2. Though the Law of Ceremonies, given by Moses, doth not oblige Christians, (Christ, the sub∣stance of those shadows, being come, Col. 2. 17.) nor yet the judiciall Law, which was given to the Jewish Commonwealth, and to stand and fall with it, Numb. 36. 6, 7. yet, the moral Law, or the Law of the ten Com∣mandments, as being never yet repealed by God, doth stand in force, and is binding unto Christians: for, Paul doth urge this duty of obedience unto parents upon chil∣dren, because the morall Law enjoyneth it; Honour thy father and mother, which is the first commandment with pro∣mise. 3. So far is God from abolishing different ranks, degrees and states among men, that He taketh speciall care to have those, and publick order in those inviolably preserved, while He not only enjoyneth the respective duties of superiors and inferiors, but also giveth them the first and chief place among all those other duties which man doth owe to man: for, saith he, honour thy father and mother, by whom, as we shew, are meaned all lawfull superiors; and he addeth, which is the first commandment, to wit, in the second table. 4. Though

God, as absolute Lord, might enjoyn us obedience to His commands without giving any promise of a re∣ward; yet, so backward are we to our duty, and so mercifull is God, that, to overcome our backward un∣willingnesse, He is pleased sweetly to allure us by His gracious promise of a free reward unto our obedience: for, here is a commandment with promise.

Vers. 3. That it may be well with thee, and thou mayest live long on the earth.

HEre he sheweth what that promise is, and thereby giveth a second argument to inforce the duty of obe∣dience upon children unto parents, taken from the profit and advantage which should redound unto them by it: for, the Lord doth here expresly promise prosperity, and long life to all such as make conscience of this duty. For understanding of which promise, know, that though it was to be understood, even in the most plain and obvi∣ous sense of the words, as it was held forth to the ancient Church, to whom God used to promise and bestow things carnall and earthly, as an earnest and shadow of things heavenly, 1 Cor. 10. 11. Yet, even then there was a tacite condition implied, to wit, in so far as the thing promised should serve for Gods glory, 2 Chron. 35. 24. and the good of those to whom the promise was made, 1 King. 14. 13. But, now under the New Test∣ament, though this promise, even in the letter be doubt∣lesse fulfilled unto many; Yet, it is chiefly to be under∣stood in a sprituall sense, in so far as the godly obedient childe, whether he live long or short, doth alwayes live well, because he liveth in Gods favour, Psal. 63. 3. and cometh to a full and ripe age, as having reached the prize and mark, for attaining whereof, life is given, even the salvation of the soul, Isa. 65. 20. Hence Learn, 1. Though our first and chief motive unto duty, ought to be the equity and righteousnesse which is in the thing it self, as being commanded by God; Yet we may eye the

promised reward, whether temporall or eternall, as a se∣condary motive and encouragement, providing it be not looked at as a thing to be merited by our obedience, Luk. 17. 10. for, as (ver. 1.) he inforced this duty of obedience from the equity of it, in the first place; So here, from the advantage which should redound unto children by it, in the second place; That it may be well with thee. 2. So merciful is God to man, that He hath injoyned only those things as equitably righteous and conducing to His own glory, which tend also, and no lesse to our own profit and advantage, so that we need not to separate our own well-being from His glory, but are alwayes to seek the former as a mean of, and in sub∣ordination to, the latter: for, the Apostle sheweth, that this duty of obedience in children, as it tendeth to glo∣rifie God in the first place, it being a doing of what is right according to His command; So it tendeth to the advantage of children in the next: That it may be well with thee, 3. To live well and long upon the earth, is in it self not to be despised or under-valued, in so far as though the godly man, the longer he liveth, he is the longer keeped out of heaven, yet he findeth the moe proofs and experiences of Gods goodnesse here on earth, 1 Joh. 3. 13. and hath the larger opportunity of a fair seed-time of glorifying God here; and, consequently, shall of free grace reap a more plentifull harvest of comfort at death, and of glory hereafter, 2 Cor. 9. 6. for, he promiseth this as a blessing to the obedient childe, that it may be well with thee, and thou mayest live long upon the earth: which (as we shew) is accomplished some∣times in the very letter. 4. Then do we rightly apply unto our selves, under the New Testament, those things which were spoken to the Jews under the Old, when, passing-by what was in such things typical, or astricted to the infant-state of the Church which then was, we look upon what was substantial, moral, or of common equity as belonging unto us yet: for, so much doth the Apostle teach, while, citing the promise annexed to the

fifth command, he saith only, that thou mayest live long up∣on the earth, and omitteth the last clause of that promise, to wit, which the Lord thy God giveth thee, Exod. 20. 12. whereby that promise was in a peculiar manner astrict∣ed to the Jews, and to the land of Canaan, which He did give them to inherit. 5. The best way to thrive, even in things worldly, and to attain prosperity, health, wealth and length of dayes, so far, at least, as shall serve for Gods glory and our own good, is, to live a godly life, by taking heed thereto according to Gods Word and especially by giving due reverence and obedience to our natural parents, and consequently to all our lawfull superiours, because of the Command of God: for, un∣to the Command, ver. 2. Honour thy father and mother, this promise is subjoyned, that it may be well with thee, and thou mayest live long upon the earth.

Verse 4. And ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.

HE doth here, in a word, set forth the duty of parents: And because they are apt to abuse their parentall authority, and chiefly the fathers, therefore he enjoyneth to them, and by consequence to the mothers, to beware of provoking their children to wrath, or of imbittering their spirits; which is done, either by denying them that which is their due, in food, r••iment or meanes of education, Lam. 4. 3. or, by commanding things in themselves unjust, 1 Sam. 20.—31. or, by unjust and rigorous commands about things in their own nature indifferent, 1 Sam. 14. 29. or inveighing with bitter words against them, chiefly when there is no cause, 1 Sam. 20. 30. and lastly, by beating them, either unjustly, when there is no fault, 1 Sam. 20. 33. or im∣moderatly, unseasonably or basely, when there is a fault. Next, he doth guard them against the other extremity of too much indulgence to their children, while he ex∣horts

them, first, to bring them up; or, as it is in the original, to nourish them, which comprehendeth not only their giving unto them present maintenance from the womb, Gen. 21. 7. but also their providing for them against the future, 2 Cor. 12. 14. and training them up in any law∣full imployment, whereby they may be able under God to sustain themselves and theirs, Gen. 4. 2. And secondly, to joyn nurture and admonition with their education: by the former whereof, is meaned the timous, season∣able and compassionate correction of children which parents are bound to dispense, Prov. 13. 24. and by the latter is meaned the information of their judgement, how they ought to carry themselves towards God in things religious, Gen. 18. 19. and how towards man in righteousnesse, civility and good manners, which is also a great piece of the duty of parents towards children, Prov. 31. 1, 8, 9. And lastly, he addeth, that their edu∣cation must be in the admonition of the Lord Christ, that is, such as becometh Christians, and by which young ones are instructed chiefly in the knowledge of Gods Word, of Jesus Christ, and of the way of salva∣tion held forth by Him. Hence Learn, 1. Such is the prevalencie and interest of sin in the soul of man now fallen, that in some it wholy extinguisheth, or much weakeneth the most intense of our natural affections, and maketh them run in a channel quite contrary unto what they ought: for, the Apostle supponeth, that even naturall affection in some parents to their own chil∣dren will be so far weakened, as by their unnatural carriage to provoke and imbitter them, while he saith, Fathers, provoke not your children to wrath. 2. To pro∣voke or stir up others unto sin, maketh us guilty before the Lord, even of those sins which others commit, being provoked thereunto by us, Hos. 6. 9. for, Paul forbid∣deth, and condemneth this as a sin in parents towards their children; Fathers, provoke not your children to wrath. 3. So small command have all men naturally over their passions, especially when provoked by reall injuries

from others, that the strongest of natural bonds cannot keep them in order, and at under, except they be re∣strained by grace, but they must transgress the bounds: even children cannot bear injuries from their very pa∣rents, without being incited thereby to sinfull anger; yea, such is the corruption of some children, that they can bear lesse at the hands of their parents than of any other else: for, so much is implied, while he saith, Fa∣thers, provoke not your children to wrath. 4. A necessary duty is not to be neglected upon pretence that others may take occasion to sin against the Lord from it, and particularly, parents are not to withhold seasonable and necessary correction from their children, even al∣though their children should be enraged and provoked to wrath by it: for, notwithstanding he forbiddeth fa∣thers to provoke their children to wrath, yet he will not have them upon that pretence neglecting to bring them up in the nurture and admonition of the Lord. 5. As peo∣ple are most ready to run from the one extream of any sin unto the other, from prodigality to sinfull parci∣mony, from rigiditie to too much lenity; So the ser∣vants of Christ, while they are disswading people from the one extremity, had need most carefully to guard, lest under pretence of eschewing that, people do rush upon the other: for, the Apostle, while he forbiddeth too much rigidity in parents, he seeth it necessary to guard them against the other extremity of too much in∣dulgence and lenity, while he saith bring them up in the nurture and admonition of the Lord. 6. It is the duty of parents, not only to provide for the bodies and outward estate of their children, but also, and mainly to care for their souls, endeavouring by all meanes possible to bring them up for sons and daughters to the Lord Almighty: for, as they are to bring them up or nourish them; so also to beat down sin in them, by nurture or correction, and to make them know Jesus Christ the Lord; But bring them up (saith he) in the nurture and admonition of the Lord. 7. As parents are to correct their children be∣times;

so they ought not herein to satisfi•• their own rage and passion, but to go about it with a composed minde, as a piece of service injoyned by God, aiming mainly at the amendment of the faulty childe, and, in order hereto, joyning instruction and admonition with correction; yea, and seeking the blessing of Christ to ac∣company it: for, the Apostle will have nurture and admonition joyned together, and both of them in the Lord: In the nurture and admonition of the Lord.

Verse 5. Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in single∣ness of your heart, as unto Christ:

HE commeth now, in the last place, to the duties of masters and servants; and, first, beginneth with servants. See the reasons why he insisteth so long on their duty, upon Col. 3. 22. Now, servants were of two sorts, some did serve for hire, or as apprentises, Mal. 3.—5—. Others were bond-slaves to their masters, being either taken in war, 2 Chron. 28. 10. or bought with money, Lev. 25. 44. The Apostle speak∣eth to both those sorts; and, first, giveth a sum of their duty, to wit, obedience to their masters according to the flesh: by which designation of masters, he limiteth their dominion and mastership to the bodies of their servants, to things temporall and of the flesh only, leaving the soul and conscience to God only, who is the alone Lord of conscience, Matth. 23. 8. And the obedience here enjoyned to be given by servants unto those, as it is largely taken, doth consist in a chearfull executing of all their lawfull commands, Matth. 8. 9. even though the thing commanded be laborious, painfull, Luke 17. 7, 8, 9. and rigid, 1 Pet. 2. 18. in a meek and patient bear∣ing of their rebukes, Tit. 2. 9. yea, and corrections also, 1 Pet. 2. 18, 20, 21. and in with-holding their hands from picking, and their tongues from abusing their ma∣sters by alledging commissions from them, which they

have not, for their own advantage, 2 King. 5. 20, &c. and in abstaining carefully from all contriving and pro∣curing of their masters prejudice for benefiting them∣selves, or others, Luke 16. 1, 2, &c. Secondly, he giv∣eth some properties of this obedience, as first, it must be with fear and trembling: which property consisteth in a sollicitous and earnest care, and indefatigable diligence in following their masters affairs to his greatest advan∣tage, (Gen. 31. 38, 39.) joyned with reverence flowing from love to their masters person, 1 Tim. 6. 1. and with fear of his displeasure, Mal. 1. -6- and is contrary to pride and lazinesse. See working with fear and trembling taken in this sense, Phil. 2. -12. Secondly, their obe∣dience must be with singlenesse of heart, which is op∣posed to a double heart, hypocrisie and deceit; and it implyeth that faithfulnesse, which ought to be in ser∣vants towards their masters, as minding and intending from their very heart the thriving and successe of their affairs in all things and at all times, Tit. 2. 10. And, thirdly, it must be as unto Christ, whereby he expresseth the manner, motive and rule of their obedience. See upon chap. 5. ver. 22. Doct. 1. Christian liberty, and spirituall freedom from sin, Satan, and Gods wrath, is not inconsistent with civil bondage and subjection. Christ and the Gospel teacheth no man to cast off that yoke, but how they are to carry themselves as becom∣eth Christians under it: for, he speaketh to servants, as servants, enjoyning them civil subjection, though they were now converted and partakers of that spirituall li∣berty purchased by Christ, Gal. 3. 28. Servants be obedi∣ent to your masters. 2. The condition of none is so base or despicable, but free grace in God will stoup so low, as to take notice of them in it, yea, and bestow upon them all those precious blessings purchased by Christ, that so grace may appear to be grace, when it hath com∣passion on those who are in all respects most unworthy and vile: for, even some of those servants, who for the most part were bond-slaves, and as little esteemed of by

their masters, as their very beasts, were converted by the Gospel, and are therefore here spoken unto as converts; Servants be obedient to your masters. 3. Such is the sufficiency of Scripture, that there is no rank, state, nor degree of persons, even from the King to the bond-slave, to whom it doth not serve as a full and perfect rule to direct them how to walk acceptably in their stations: for here is in it a direction even for servants; Servants be obedient unto your masters. 4. The great and main lesson which servants, as servants, ought to learn, and so to learn as to practise, is to be obedient to their masters; and, in a word, faithfully and diligently and according to their masters own lawfull directions to go about their affairs; So that whatever they be otherwise for wisdom, breeding, or profession of piety, yet if they be inlack∣ing in this, either neglecting their businesse, or preferring their own wisdom in carrying of it on to the direction of their masters, they are a reproach to the Gospel, in so far as they make not conscience of that which the Go∣spel requireth from them most: for, this is it he doth mainly presse upon them; Servants be obedient unto your masters. 5. This duty of obedience belongeth unto all servants towards their masters, So that neither birth, breeding, nor their near relation of kindred unto their masters, do exempt them from it, providing they be servants: for, he speaketh indefinitly unto all servants; Servants be obedient unto your masters. 6. This duty of obedience from servants, is payable to all masters with∣out exception, whether they be good or bad, rich or poor, great or small, no diversity of that kind doth de∣tract from the masters authority, nor ought to lessen the servants obedience: for, he speaketh indefinitly also of masters; Servants be obedient unto your masters. 7. As the power of masters, yea, and all earthly power what∣somever, doth only reach the body, and the outward temporall concernments of inferiors, and cannot reach their conscience, soul or spiritual concernments, except to constrain the outward man unto the obedience of what

God hath already prescribed in those; So neither ought superiors to make their will an absolute rule to be fol∣lowed by their inferiors in all things, nor yet inferiors to give up themselves wholly to follow all their directi∣ons with a blind and implicit obedience; for, they are but masters according to the flesh, that is, have power over the bodies of servants only, 8. It is not sufficient to do what is commanded by God in any thing, except we do it in that manner wherein it is commanded: and particularly, servants must not only yeeld obedience to their masters, and do them service; but they must do it in such manner as it ought to be done: and in speciall, their obedience and service must be qualified, as the Apostle hath expressed, even with fear and trembling, singlenesse of heart, &c. See the exposition of this, and the two following verses. 9. A proud heart, evidencing it self in a saucie, malapert, awlesse and carlesse carri∣age, is most unbeseeming the condition of servants, and highly displeasing to God in them, as being opposit to that property of fear and trembling, which ought to accompany their obedience; Be obedient with fear and trembling 10. Though servants are to stand in awe of their masters displeasure, and even from fear of that to go about their service, Mal. 1. -6-. yet they must not be acted from fear alone, nor think themselves exoner∣ed, when so much is done as his displeasure will be eschewed; but, being acted from other motives also, they must make conscience of severall other things in the matter and manner of their service, which the awe and fear of their master would never constrain them un∣to: for, although the master know not the heart, and consequently the servants need not to trouble themselves about their heart from the fear, or dread of him; yet, they are to obey in singlenesse of heart. 11. A servant can never discharge his duty with that sincerity and ten∣dernesse, which he oweth unto his master, except he have an high esteem of Christ, and in the first plac, become an obedient servant unto Him, that so from

love to Christ he may yeeld himself obedient to his master in Christ, and so far as obedience to him doth not crosse that obedience which he oweth to Christ: for, he biddeth them be obedient unto their masters as unto Christ, and so implyeth they must be first obedient unto Christ.

Vers. 6. Not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart.

HEre are moe properties of the obedience required from servants, or rather an explanation of that pro∣perty already expressed, to wit, singleness of heart: which he explaineth, 1. negatively, while he opposeth it to eye-service, which is here condemned in servants, who then are guilty of this sin when they seem respective to their masters person, and carefull of what concerneth him, himself being present; or, when they know their de∣portment will otherwayes come to his knowledge, but at other times are unfaithfull and carelesse: which sin of eye-service is aggreaged from this, that those who are guilty of it are men-pleasers; not as if it were simply unlawfull for servants to endeavour to please their ma∣sters, for that is commanded, Tit. 2. 9. but when they only seek to please them, and that they may seem to please them, care not to deceive them, by appearing to be that in their presence, which really they are not; and consequently, do not labour to approve themselves to the all-seeing eye of God: This is the sin of men-pleasing here condemned in servants, as being near of kin to eye-service. Next, positively, by shewing that then did they serve in singlenesse of heart, when, 1. they behaved themselves as the servants of Christ, knowing that they behoved to be countable to Him, who knoweth the double dealing even of the very heart, Jer. 17. 10. and that He will accept of their lawfull obedience unto their masters, as service done to Him. And, secondly, when taking God for their party, and looking upon the

lawfull commands of their masters, as the will of God unto them, they do set about to execute them cordially and sincerely, even from the heart, without dissimulation and hypocrisie. Doct. 1. A single heart is alwayes constant in good, and the same in secret which it is be∣fore the view of others: for, eye-service, whereby ser∣vants are one thing before their masters, and another thing behind their backs, is here opposed to singlnesse of heart; not with eye-service. 2. A man may so walk, as to content the eye of those who behold; and to please men to the full, who can see no further than the outside, 1 Sam. 16. -7. and yet his way be highly displeasing unto God: for, though eye-service be a sin displeasing unto God; Yet servants may please men with it, as is here implyed: not with eye-service, as men-pleasers. 3. When a mans chief design is to gain applause, and to be well esteemed of by men, he hath no further regard of his duty, either to God or men, than what doth make way for the promoting of that design: for, men-pleasing is the fountain of eye-service in servants, or of their ne∣glecting duty, but in so far only as they may be seen and approven by their masters; not with eye-service, as men-pleasers. 4. To propose unto our selves the pleasing of men, and gaining of approbation, good liking and ap∣plause from them, as our great design to be gained upon any tearmes, is inconsistent with the work of grace in the heart, and with that subjection which we owe to the Lord Christ: a man cannot serve two masters, Matth. 6. 24. for, he opposeth men-pleasers to the servants of Christ; not as men-pleasers, but as the servants of Christ, saith he. 5. The meanest and basest of services, which men go about in their lawfull callings, being done with the right qualifications, from right motives, for a right end, and in the right manner, is service done to Christ, and will be accepted of by Him, as such, because He doth command it; and it is done, if done a right in obe∣dience to His command: for, he will have the meanest servants to go about their service as servants to Christ,

and doing the will of God. 6. Then may we reckon the go∣ing about of our ordinary imploiments to be service done to Christ, when we look upon what we do as comman∣ded by God, do it in obedience to His command, and are heartily sincere in what we do, as aiming singly without hypocrisie and dissimulation, at the honour of God, and the good of these whose good we pretend to, and ought to aim at: for, he explaineth how servants may reckon themselves as servants to Christ, even by their doing the will of God from their heart. 7. Our eyeing of God and taking Him for our partie, to whom we must give an accompt, even in those things which we do unto men, is a singular help to make us single and straight in all our affairs, and to banish all double deal∣ing, deceit, hunting after applause, and all such-like vices, which our heart presumeth to make bold with, when we look to no higher partie than poor fecklesse man: for, that they may be single in heart, and eschew eye-service and man-pleasing, he directeth them to take God for their partie; but as servants to Christ, doing the will of God from the heart. 8. Then is the will of God acceptably done, when not only the outward man, as tongue, hand, and other members of the body, do act every one their part, but the heart and in-most affecti∣ons are brought up to the work; otherwise our per∣formances are but a lame sacrifice, as being destitute of that which God doth mainly call-for, Prov. 23. 26. for, he saith, doing the will of God from the heart.

Vers. 7. With good will doing service, as to the Lord, and not to men:

HEre is a third thing required to the service and obe∣dience of servants in singlnesse of heart, even that it be with goodwill and love to their masters person, and to the thriving of his affairs, which is opposit to the doing of their service grudgingly, unpleasantly, or from fear of punishment and an eye to their own advantage only;

and that they may be encouraged to do service from this principle, even to their unworthie masters, he directeth them to fasten their eye upon the Lord, who had sub∣jected them unto such masters, and to know that in yeel∣ding that obedience unto them, which was commanded by God, they did service to Him rather than to them, and might therefore do it with better will: for, the ne∣gative particle doth not deny simply, but comparativly: So that, as to the Lord, and not to men, is, to the Lord more than to men, Mark 9. 37. Doct. 1. Fear and love of one and the same person, may well consist, and both be a conjunct principle having influence upon one and the same duty; yea, then only is that duty, which floweth from fear, acceptable unto God, when the partie to whom the dutie is done, whether it be God or men, is not only feared, but also loved: for, the obedience of ser∣vants must not only flow from fear and trembling, ver. 5. but also from love and good-will; with good-will do∣ing service. 2. That a man do service to God, whether in the duties af immediate worship, or of his ordinary cal∣ling, it is of necessity required, that he do it cheerfully, not as of necessity and constraint, but with a delight and pleasure in it, as in that which God doth call-for at his hands: the Lord doth love a cheerfull giver, 2 Cor. 9. -7. for, that servants may go about their service to their masters, as servants to Christ, and thereby do the will of God, it is required, that with good-will they do their ser∣vice. 3. The most base, and meanest of imployments, which God doth call us to discharge, ought to be under∣taken and discharged by us with cheerfulnesse and good will, it being no small credit for prodigal rebels to be entrusted in the meanest piece of service to Him: yea, and the more mean and fecklesse the service be which we discharge, it ought to be gone about with more of cheerfulnesse; that what is inlacking in the worth of the work, may be made up by the hearty affection and good-will of the worker: for, he will have even ser∣vants going about their basest imployments with good-will,

because they did thereby service to God, and He did call them to it; with good-will doing service as to the Lord. 4. So ingrate is man for the most part, and so slow to reward those from whom he receiveth favour and advantage; yea, so prone to requite them evill for good, Judg. 9. 17, 18. that a man can never heartily and with such good-will as he ought, do service to the most of men, except he look to God in and above men, and know that they are thereby doing service to Him, whom to serve in the meanest imployment, is a suffici∣ent reward for it self, 1 Chron. 29. 14. besides that He will have none to serve Him for nothing, as the follow∣ing verse doth teach: for, the Apostle implyeth they can never serve their masters with good-will, except they look to God more than to man: therefore he saith, with good-will doing service as to the Lord, and not to men.

Vers. 8. Knowing that whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free.

THe Apostle, having thus held forth the necessary re∣quisits of that obedience enjoyned unto servants, he doth, thirdly, perswade them to it in this verse, by an argument taken from the great advantage they should reap thereby, while he sheweth, that though their reward from their earthly masters was little, or none, yet so mercifull is God, that of His own free grace (Rom. 11. 35.) and not for any merit in mans service (which is none, Luke 17. 10.) He doth largely recompense (some∣times here, Mark 20. 30. and alwayes hereafter, Col. 3. 24.) all those who make conscience of doing good, or of going about their calling as service to Him; and that in this free retribution of a reward. He taketh notice of the poor bond-servant, who serveth God in his calling, as well as of free-men and masters. And that this ar∣gument may have the more force with them, he appea∣leth

to their own conscience and knowledge for the truth of it, if it was not so as he had affirmed. Doct. 1. Then, and then only, may a man reckon himself to do good, or a good work acceptable to God, when the thing he doth is warranted by Gods will revealed in His Word, when he doth it in singlenesse of heart, from an inward prin∣ciple of love and good-will within in the heart, and in obedience to Gods command, or as service unto Him: for, the obedience required from servants, was to be so qualified, ver. 5, 6, 7. and he doth here call it a doing good: Whatsoever good thing a man doth. 2. Even the basest drudgery of servants being so qualified, is a doing of good, and cometh within the compasse of good works, which the Lord will take notice of as such: for, it is with an eye to the imployment of servants mainly that he here speaketh: Whatsoever good thing a man doth, the same shall be receive. 3. As it is lawfull to eye the pro∣mised reward for our encouragement in the way of du∣ty; So it is the mind of God that every one should in the due and right order, make particular application un∣to themselves of such promises as are in Scripture held forth unto all in general: for, he holdeth forth the pro∣mise of a reward, which is made unto all who do good in general, to be made use of by Christian servants, for their encouragement in particular; Whatsoever good a man doth, the same shall be receive of the Lord. 4. Pro∣mises have no influence to excite unto duty, except the truth of them be known and believed, so that ignorance and misbelief of divine truths, are a great cause of abounding profanity and neglect of duty in all ranks: for, he layeth the weight of their encouragement to duty from this promise upon the knowledge and faith which they had of it; knowing that whatsoever good thing any man doth, the same shall be receive of the Lord. 5. The Lord, in dispensing rewards, looketh not to the externall beauty, splendour, or greatnesse of the work, but to the honesty and sincerity of it, how mean or inconsiderable soever it be otherwise: for, the promise of a reward, is

to the outwardly mean and base works of poor servants, if so they be honest and sincere, aswell as to the more splendid, honourable and expensive works of their rich masters: The same shall he receive of the Lord, whether he be bond or free.

Vers. 9. And ye masters, do the same things unto them, forbearing threatning: knowing that your master also is in heaven, neither is their respect of persons with him.

HE doth here, in the first place, set down the duties of masters towards their servants, 1. positively, while he enjoyneth them to do the same things: which is to be understood, not of the duties themselves, which are much different from the duties of servants, (See them briefly summed up upon Col. 4. ver. 1. doct. 1, 2.) but of those properties and conditions which are common to the du∣ties of both; so, that the master is bound to discharge his duty towards his servant in singlenesse of heart, as service to Christ, in obedience to the will and command of God, from his heart, with love and good-will, even as the servant is bound to minde those qualifications in his duty towards his master. Next, negatively, while he forbiddeth threatning, or rather commandeth to re∣lax and moderate threatning, as the word doth signifie; and so the thing forbidden is excesse in threatning and boasts, when they are alway menacing, oftentimes for light occasions, and sometimes for none; And by pro∣portion, all fierce and inhumane way of dealing with servants by masters, whether in words or deeds, is here forbidden also. In the second place he inforceth this duty, by minding them of that which they did know, at least ought to have known, even that they also aswell as their servants had a master above them to call them to an accompt, to wit, God, who, to make the argument more pungent, is described, 1. from His magnificent and stately Palace, where His glory shineth, to wit, the Heaven; not as if He were only there, and nowhere else,

Jer. 23. 24. but to set forth His absolute dominion, 2 Chron. 20. 6. His omniscience, Psal. 11. 4. His holi∣nesse, Isa. 57. 15. and His omnipotency, Psal. 115. 3. so that their sin could not be hid from Him, His holy Na∣ture did hate it, He had both right and power to punish it. 2. From His impartiality and justice, in judging so that He respecteth not persons, nor faces, outward shew and appearance, as the word signifieth; and therefore, by persons is not meaned the substance, or personal sub∣sistence of men, but their outward state and condition, even that which is conspicuous in man, and doth com∣monly make him more or lesse esteemed among men, as country, state of life, riches, poverty, wisdom, learn∣ing, &c. and consequently to respect persons, is to wrest judgement from a sinfull respect to the outward state, condition of parties, and such other things which are wholly extrinsick to the cause in hand, which vice the Lord is free of as being the righteous Judge of the world, who cannot be byassed by fear, love, pitty, or any other inordinate affection, as man is; and consequently, the outward dignity, power, or wealth of masters, would not make Him spare them, if they made not conscience of their duty. Hence Learn, 1. Though masters are freed from subjection and giving obedience unto their servants; yet not from doing duty unto them. Neither is there any power among men so absolute, no not that of Kings and supream Rulers, Rom. 13. 3. -4. -6. but it implyeth an obligation, through vertue of Gods Or∣dinance, upon those who are invested with it, to make conscience of several duties towards their inferiours and subjects: for, he saith, And ye masters, do the same things unto them. 2. It concerneth masters in their place as much as servants in theirs, not only to go about their duty, but also to advert to the manner wherein they do it, even that it be done in sincerity, cordially, chear∣fully, taking God for their party more than men: for, he saith, Ye masters, do the same things unto them. 3. It is not only lawfull, but in some cases necessary for masters

sometimes to threaten, boast, cast down their counte∣nance upon negligent, lazy, disobedient, and chiefly upon profane servants, providing they do it moderatly, and keep off excesse: for, the Apostle doth not simply forbid all manner of threatning, but only prescribeth a moderation thereof; Forbearing, or moderating threatning. 4. The Servants of Christ in the reproof of sin, ought mainly to guard against such evils, as those to whom they speak, through custom, perverse inclination, or a de∣luded mind, are most ready to fall into; and so ought people set mainly against such sins in themselves, and thereby defend the wall where it is weakest, and the enemies greatest force doth lie: for, because masters are most prone to break out against their servants in threat∣ning, railing and reviling words, as thinking words are but wind, and their tongues are their own, Psal. 12. 4. therefore he forbiddeth that evil mainly and expresly: Forbearing threatning, saith he. 5. As it is very usuall for powers on earth, sinfully to oversee, and not to punish the cruell and unjust dealing of masters towards ser∣vants; So those sins which are most connived at by men, are most severely taken notice of by God: for, the Apostle mindeth them, that God would call masters to an accompt how they carried towards their servants, though men did not take notice of them: Knowing that your master also is in heaven. 6. It is too too ordinary for men in place and authority above others, to carry themselves as if they had none above them to be count∣able unto; or, at least, to dream that the Lord will not take such strict account of them, as of their underlings and servants; for, the Apostle obviateth such thoughts, and so doth indirectly imply, that masters did so think, while he saith, your master also is in heaven, and there is no respect of persons with him. 7. Ministers are bound to inculcate, even those truths upon the Lords people, which they in charity do judge to be throughly known already by them; because truths are better known than made use of by the most part; yea, the calling to mind of

known truths by the publick Ministery, doth through Gods blessing put a new lustre and efficacy upon them for inciting unto duty: for therefore, though the Apostle supponeth they knew this truth, yet he putteth them in remembrance of it; Knowing that your master is in hea∣ven. See what is observed further upon this description of God, from His royal palace, and impartiality in judg∣ing, upon Col. 3. ver. 25. doct. 4, 5. and Col. 4. ver. 1. doct. 4, 5, 6.

Vers. 10. Finally, my brethren, be strong in the Lord, and in the power of his might.

THe Apostle (having from chap. 5. ver. 21. exhorted unto those duties which belong to Christians as they are members of families) doth now in the second part of this Chapter, exhort unto one duty, which belongeth unto all Christians in generall, the making conscience whereof, is necessary for practising all, or any of the fore-mentioned duties, even that they would prepare and make ready for a christian warfare. And being in the first branch of this part of the Chapter, unto ver. 14. to inforce this duty more generally, he doth, first, propone the exhortation, to wit, that finally, or notwithstanding of all he had formerly spoken, this one thing did remain yet necessary to be delivered by him, (for, so much the Original word doth imply) even that they would be strong, fortifie themselves, take to them spirits and reso∣lutions in order to their Christian warfare. And this, first, by looking at, and making use of that strength which they had, and all Believers have without them∣selves in the Lord Christ, who is engaged with them, as leader and generall in this warfare, Joh. 10. 28. And particularly, they are to look at, and act their faith upon the power of His might, or His almighty power, in order to their being strong and resolute, as that, which alone was able to answer all their faintings and fears, arising either from their own weaknesse, Rom. 4. 19. with 21.

or the strength of enemies, Joh. 16. 33. Hence Learn, 1. It is not enough for Christians to know what they ought to do by vertue of their severall relations, except they also set about the practice of their duty according to what they know of it: for, the Apostle, having al∣ready instructed them in the knowledge of their duty, he sheweth this one thing was yet remaining, even to prepare themselves with resolution and courage in order to their better practising of it: Finally, or, this yet re∣maineth, that ye be strong in the Lord. 2. As the duties of a Christian life, whether in our generall or particular cal∣ling, will not be discharged by us without a battell and conflict with strong difficulties and terrible adversaries; So it is the duty of Christs Ministers, not only to presse duties upon the Lords people, but also to forewarne them of these difficulties and dangers which ly in the way of their duty, and to instruct them how to wrestle with and overcome them all: for, so doth Paul, having already pressed upon them the duties of their generall and particular callings, he doth here not only forewarne them, but also forearme them against difficulties and hazards; Finally, be strong in the Lord. 3. Though the Lords Servants sometimes may, and are also bound to command and charge the people of God committed to their charge, to make conscience of their duty, 1 Tim. 6. 17. yea, and also denounce against them most terrible threatnings, if they neglect it, 2 Tim. 4. 2. Tit. 1. 13. yet, so long as gentle exhortations, enforced with sweet smooth insinuations and rationall demonstrations of the equity and necessity of the thing, may prevail, they are rather to be followed by them, thereby testifying their affection unto, and charitable esteem of their hearers as of rationall men, who, are in a greater probability to be wrought upon by insinuations, desires and convinc∣ing reasons, than by threats and boasts: for, the Apo∣stle doth here gently exhort them, enforcing this exhor∣tation by an insinuative compellation, while he calleth them brethren, and afterwards convinceth them of the

equity and necessity of that to which he doth exhort them; Finally, my brethren, be strong in the Lord. 4. So strong and terrible are these difficulties which Christians are assaulted with in the way of duty, (See ver. 12.) that there is need of more than ordinary strength, reso∣lution and courage, for meeting with them, and charg∣ing through them. Faint hearted-cowards and lazie sluggards, will never face them, far lesse overcome them, Prov. 22. 13. for, in order to their rancountering those difficulties, he biddeth them be strong, that is, take to them spirits and courage. 5. No naturall courage nor hardinesse of spirit, arising from mans naturall temper, (though in some respect sufficient for making men endure any temporall hardship without succumbing, Prov. 18. 14.) is able to underprop and bear us up against the fu∣rious assaults of such spirituall adversaries, and break∣ing discouragements, arising from such multiplied dif∣ficulties as daily do assault us in our Christian course: for, he biddeth them be strong, not in themselves or in the power of their own naturall resolutions, but in the Lord, and the power of his might. 6. No strength of grace inherent, no spiritual courage flowing from the graces of Gods Spirit in us, is alone, and by it self sufficient to make us stand and bear us through as victors in this spirituall conflict: we must besides, be underpropped by the power and strength of Christ the Lord without us, by whose influence our inherent graces must be actu∣ated and applied to work, Philip. 2. 13. directed in their work, 2 Thess. 3. 5. recruited daily with a new supply of strength, Isa. 40. 29. and keeped from fainting under renewed assaults, Luke 22. 31, 32. otherwise they can do nothing, Joh. 15. -5. for, he forbiddeth them not only make use of grace inherent, as we shall hear, ver. 11. but also and antecedently, be strong in the Lord, or in that strength which they had without themselves in the Lord Christ. 7. As whatsoever is in the Lord Christ, must and will be forth-coming, for the encouragement strengthening and bearing through of Believers in this

spirituall conflict; So their greatest strength, and ground of courage in all their conflicts, doth ly in, and ought to arise from, not what they are in themselves, or can do for themselves, but what the Lord Christ is engaged to be and do on their behalf: for, he exhorteth them, be strong in the Lord, thereby implying, that the Lord Christ would be forthcoming for them, and that they were to draw their resolution and courage from thence. 8. Christian souldiers, in order to their own encourage∣ment and strengthening for this spirituall conflict, ought to lay hold upon, and by faith make use, as of whole Christ, and of all those rich and glorious perfections which are in Him, So especially of His almighty power and strength, by vertue whereof, He doth all His pleasure, Isa. 46. -10. neither is there any thing too hard for Him, Gen. 18. 14. The power of enemies and greatnesse of difficulties, together with our own weak∣nesse, call for this: besides, that many of our discou∣ragements arise, not so much or only from misbelief of His good-will to help, as from our atheisticall doubt∣ings about His power and strength, which sometimes are expressed, Psal. 78. -20. and sometimes work sub∣tilly under ground, as if not His power but only His good-will were doubted of, which is clear from this, that His good-will is not usually questioned, but when difficulties are great, and to sense and reason insuperable. Hence it is, that, having commanded them to act their faith upon whole Christ and all that is in Him, he bid∣deth them pitch upon His almighty power in particu∣lar; Be strong in the Lord, and in the power of His might.

Vers. 11. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.

THe Apostle will have them to be strong and fortifie themselves, next, by acquiring and making use of spirituall strength inherent in themselves, while he en∣joyneth them to put on the whole armour of God, that is,

the whole furniture and matter of Christian vertues, and all the means which God hath appointed for guarding the soul against Satans temptations, as he cleareth after∣wards in the particular pieces of this armour. Now, those graces of Gods Spirit, are called armour, because they defend the soul from, and strike out against, Satan and sinfull lusts, as the armour of souldiers in wars do defend the body and hurt the enemy; and the armour of God, both to shew it must be spirituall and not carnall, 2 Cor. 10. 5. as being fitted for the heart, soul and con∣science, and not the bodily members; and that God is the author, maker and inventer of this armour, and accordingly doth bestow it, Iam. 1. 17. In the latter part of the verse, he sheweth the end why they should be strong in the Lord, and put on this armour, even that they might be able to stand, that is, to hold on their Christian course (as a souldier standing orderly and keeping his ground) not running forth beyond the bounds of their calling to cast themselves upon tentati∣ons and hazards, nor basely fleeing from or ceding to them when God calleth for valiant resistance: which duty of standing, is illustrated from the party whom they were to encounter and to fight against, even Satan, whose subtile wiles and stratagems, whereby he labour∣eth to intrap souls, cannot be otherwayes resisted but by putting on of this spirituall armour. Hence Learn, 1. Christians are so to rely upon and make use of the covenanted power and strength of Christ, as not to ly-by lazie and idle themselves: They must also have, and accordingly make use of strength inherent in them, and bestowed on them by their Lord and General Jesus Christ. Confidence in Christ, and the conscientious use of all those helps and means appointed by Him, cannot be separated: for, the Apostle, having commanded them (vers. 10.) to place their confidence in the power of Christ, will have them here to acquire and make use of spirituall strength inherent in themselves, while he saith, Put on the whole armour of God. 2. It is only

the armour of God, the graces of His Spirit, and such other means as are appointed by Him, which Christians are to make use of in this spirituall conflict: whatever armour we use besides, (whether will-worship invented by our selves, Col. 2. 18. or carnall motives, to oppose the power of sin, or poor subterfuges to cover the guilt of it, Jer. 2. 22.) will hurt, but cannot help in the day of battel: for, he biddeth them put on the armour of God, that is, the graces of the Spirit of God, and all such means as are appointed by Him. 3. That a Christian may be truely valiant and come off with honour and safety in this spirituall conflict, he must be wholly armed, and no power of the soul or sense of the body left naked without a guard. And in order to this, that not any saving grace be wanting, 2 Pet. 1. 5, 6, 7. or the use of any mean appointed by God, neglected, Mark 9. 29. there being work for all, and use of all at one time or other, under one case or other, in relation to one tentation or other: for, he biddeth put on the whole armour of God, and that not any one piece thereof be wanting, or any part of the man be left naked. 4. It is not enough to have the root and habits of saving grace in the heart: but we must also exercise these graces, and be alwayes acting some one or other of them, 1 Cor. 15. 58. and all of them as occasion offereth, and as suitable objects are presented by God, Gal. 6. 10. otherwise we are not in a fitting posture for this spiritual combate. When grace is idle, sin and Satan are most diligent: for, when he biddeth them put on this armour, he mean∣eth not only a putting on by acquiring the seeds and ha∣bits of saving graces at conversion; (for, some of them were already converted) but also a putting on by using and exercising the grace which some of them at least al∣ready had: Put on the whole armour of God. 5. The great adversary of the Saints, is the devil, who feight∣eth against them most by lies and calumnies, speaking evil of God and His wayes to them, Gen. 3. 5. misre∣presenting their own state to themselves, Isa. 49. 14. and

calumniating one of them to another: for, the devil is here spoken of as their chief adversary, and the name here given unto him, doth in the Original signifie a calumniator and slanderer; That ye may stand against the wiles of the devil. 6. As Satan is most witty and sub∣tile; so he imployeth all his skill and subtilty for carry∣ing on this battell against the Saints, while he most cun∣ningly contriveth, and with no lesse subtilty conveyeth such ensnaring tentations as he knoweth, all things be∣ing considered, will be most taking with the person tempted: for, here he speaketh of Satans wiles, the word signifieth methodick witty stratagems. 7. However Satan doth sometimes transform himself into an angel of light, 2 Cor. 11. 14. and covereth his foul designs with most plausible pretences to zeal for God, Luke 9. 54, 55. to pity and natural affection, Mat. 16. 22. or generally to something which is in it self commendable; yet, his great design in all his tentations, even when he speaketh fairest, is to drive the party tempted from his station, either by making him turn the back as a coward, Neh. 6. 10, 11. or driving him beyond the bounds of his calling, Matth. 26. 51. or presently to render up his arms and be∣come captive to some one prevalent lust or other, Gen. 39. 12. for, while he saith, that ye may able to stand against his wiles, he implyeth, that Satans aim is to drive us from our station: 8. The great work of a Christian, in re∣lation to those wiles of Satan, is not to imitate him, by bending our wits to ensnare others to a sinfull course as he doth, Matth. 16. 22, 23. nor yet so much to know his wiles, to lay open the subtilty and deceit that is in them for the use of others, Matth. 7. 22. as to guard against them, and to keep our station notwithstanding of them, even when we are assaulted by them: for, saith Paul, that ye may be able to stand against the wiles of the devil. 9. It is by the alone vertue of this armour of God, that is, the saving graces of God's Spirit, and the carefull exercise of those graces, that Christians are enabled to stand out against Satans wit and wiles. A piece of na∣tural

courage and fixt resolutions, together with the deep engagement of credit and interest, may do much to make a man stand out against his avowed force and violence put forth by cruell persecuters; but there is no sence in flesh and bloud against his wiles: for, he biddeth put on the whole armour of God, that ye may be able to stand against the wiles of the devil.

Vers. 12. For we wrestle not against flesh and bloud, but against principalities, against powers, against the rulers of the darknesse of this world, against spiritual wickednesse in high places.

THe Apostle, having thus propounded the duty, doth next enforce it from the nature of this warfare, as being a wrestling, which is a close combate betwixt two, hand to hand, each exerting their whole force & strength against one another: And from the terror and greatness of those adversaries, whom we are to fight against, de∣scribed, 1. negatively, or comparatively, that they were not flesh and bloud, that is, any bodily or humane power, to wit, only, or principally; for, the Believer doth fight against those also, Joh. 16. 33. only they are but Satans auxiliary forces, whom he stirreth up and imployeth. Next, positively, the devils and damned angels, described, first, from their magnifick titles, principalities, powers, rulers of the darkness of this world: whereby is set forth their great naturall power and strength, together with their prince-like authority and government, which by Gods permission they exerce in the world, and upon wicked men in it by reason of their profanity and igno∣rance, here called darknesse, as chap. 5. ver. 8. Secondly, from their nature, as being for their essence spiritual, im∣material and without a body; and for quality, most wicked, and here called wickednesse it self in the abstract, thereby to aggreage their wickednesse, as being wholly destitute of all moral goodnesse. Thirdly, from the place of their abode, the high air, whereof Satan is prince, chap. 2. 2. Or rather, by this particle in high places, (as

many Interpreters conceive) he setteth forth somewhat more of the nature of this warfare, to wit, the main matter about which the quarrel is, even high and hea∣venly things, which tend to the honour of God, and the eternal good of our souls: for, the word in the original is, in the heavenly, without the substantive places, and it may be as well supplied heavenly things, as it is, Heb. 8. 5. and 9. 23. and so it readeth well in, or, because of heavenly things; for, this particle, rendered in, is sometimes causall, and rendered because. See Matth. 26. 31. Hence Learn, 1. The Lord doth deal ingenuously with all whom He cal∣leth to fight this spiritual conflict, by letting them know the power, strength and subtilty of the enemy; and the height of those difficulties which ly in their way to hea∣ven before they engage, So that none may have occa∣sion to say they were deceived, and made to meet with harder work than they were told of at the first: for, he setteth forth the nature of this warfare, and terror of the adversary to the utmost of what could be said by any, We wrestle against principalities and powers, &c. 2. So apt are men to dream of the way to heaven as easie, and to trouble themselves but little for attaining to it, Matth. 7. 21. that nothing lesse is required to make us shake off security, and minde the work of walking to heaven in earnest, than to set before us all those dreadfull dangers, insuperable difficulties, and terrible opposition, which of necessity we are to meet with in our way to it; for, that they may be excited to shake off lazinesse and be serious in this work, he seeth it necessary to set before them what dreadfull enemies they had to fight against, as appeareth from the causal particle for, which coupleth this verse with the former; Put on the whole armour of God,—for we wrestle against principalities and powers. 3. The malice of Satan, our spiritual adversarie, is bent, not only against the Saints in general, but also against every one in particular, each of whom he setteth upon, with so much fury, force and eagernesse, as if he had none to deal with but one alone: for, the Christians

conflict with Satan, is here called a wrestling, which is a close combat betwixt two, hand to hand; and the original word signifieth such a strife as maketh the body shake again; We wrestle, saith he. 4. Every Saint and real Believer is this one, whom Satan so assaulteth: he forbeareth none, but setteth upon all; the strongest are not a terrour to him, nor yet the meanest are so far un∣dervalued by him, as not to think them worthy of his wrath; and therefore all must fight and wrestle: for, the Apostle of purpose changeth the pronoun ye, in the former verse, into we in this, to shew that neither he nor any other was exempted from wrestling; We wrestle, saith he. 5. No place, no inward case, or outward con∣dition wherein a Christian doth fall, can give him ease from, or a safe peace with, this restlesse adversary: his greatest safety is to be wrestling daily and without in∣termission; for, he saith not, we did wrestle, or shall wrestle, but in the present time, we wrestle: which im∣plyeth a continued action. 6. Devils and damned evil spirits, are a more terrible and dangerous party to wrestle with than any bodily or humane power; yea, though all the skill, courage, valour, strength, which over was amongst men, were united and placed in one, This dreadfull adversary, (for strength, for craft, for unwearied diligence, for unpeaceablnesse of spirit against his party, for his malice, not so much against our body and outward estate, as against our choisest part, even the immortal soul; for his courage to assault, his nimble∣nesse to pursue, his immortal nature, that he never dieth) goeth far beyond the most terrible of men, yea, and all men: for, he extenuateth the power and terror of flesh and bloud, being compared with Satans making the lat∣ter far more terrible than the former, while he saith, we wrestle not with flesh and bloud, but with principalities and powers. 7. As men in tempting us to sin directly or in∣directly, are subservient to Satan, and in that respect acted by him, Matth. 16. 23. So, our surest way to guard against all such tentations, is to look at Satan as

our chief party, who maketh use of man one way or other, to promove his soul-ruining designes, and upon our ceding to the tentation, as a giving place to the devil, Eph. 4. 27. for, while he saith, we wrestle not with flesh and bloud, but with principalities and powers, he would have them to look at Satan as their chief adversa∣ry, even when they are tempted by men. 8. It is Sa∣tans constant work, not only to sin against the Lord himself; but to incite and tempt others to do the like, and envie and hinder that happinesse unto others which he hath irrecoverably fallen-from himself: and there∣fore such as are most active to entice others to sin and wickednesse, do resemble Satan most, and are to be look∣ed upon, not as men, but incarnate devils. It is their fathers work they do, and his lusts they fulfill, Joh. 8. 44. for, he maketh it Satans work to wrestle with the Saints and make them sin against the Lord; We wrestle with principalities and powers. 9. As there is not only one but many devils feighting under one head and chief, Matth. 25. -41. So all of them are engaged in this spiri∣tuall warfare against the Saints; and therefore none of Christs souldiers should dream of ease, there being a sufficient number of enemies to engage all: yea, some∣times many devils do set upon one man at once, Mark 5. 9. for, all the stiles here given to Satan, are in the plu∣rall number, to shew that they are a numerous enemy; Principalities, powers, rulers, wickednesses. 10. The people of God ought not to extenuate or undervalue the force and power of their adverse party in this spirituall con∣flict; but look upon them in their outmost strength, most numerous multitude, greatest activity, and in what∣soever may make them terrible: and this, not to wea∣ken their own hands; but to awake them from their se∣curity, and to chase them to their strength: for, in order to this end, Paul holdeth out their enemy Satan in his most dreadfull colours; Principalities, powers, rulers of the darknesse of this world, spiritual wickednesses. 11. Though Angels by their fall, have losed much, even all their

morall goodnesse, Joh. 8. 44. yet their essence and na∣turall being doth remain, yea, and such properties as do naturally flow from such an excellent being, as strength and ability to do, at Gods permission, whatsoever is not above the course of nature, (See upon chap. 2. ver. 2. doct. 8.) for which cause they are here called powers, yea. and what through Gods permission, their own usurpa∣tion, and the voluntary subjection of wicked men unto them, they exercise a prince-like authority over the children of disobedience: for, therefore are they called principalities and rulers. 12. Whatever prince-like au∣thority Satan hath in the world, and whatever be his might and power to back his authority and make it dreadfull, he imployeth it all for carrying on this war against the Saints; his kingly power over wicked men is made use of for stirring them up sometimes to entice, Gen. 39. 7. sometimes to constrain the truely godly to sin against the Lord, Dan. 3. 2, &c, His power and might, whereby through Gods permission, he doth raise up storms, commove the elements, destroy cattel, smite the bodies of men with diverse diseases,, is all imployed for this to make men, and especially good men, break out in some one or other sinfull carriage, Job 1. 11. with 14. and 2. 5. with 7. for, while the Apostle designeth our adversary by stiles of principalities and powers, he shew∣eth whatever authority or power Satan hath, is imploy∣ed by him for carrying on the war. 13. This prince-like authority and rule which Satan exerceth, is not absolute and illimitted, but hath its own bounds ap∣pointed for it by God. As, first, his principality and rule is only in this world, but not in that which is to come, no not over the wicked, in whom he now ruleth, but there he and they both shall remain for ever close prisoners in hell, Matth. 25. 41. for, Christ is still to rule as Mediatour and Lord Deputy under the Father, untill He put down all rule, authority and power, and consequently Satan's among the rest, 1 Cor. 15. 24. Hence it is they are called rulers of this world, that is,

now, and not hereafter. Next, his principality is limited only to those who are in their unrenewed state of dark∣nesse, sin and ignorance of God. He may indeed ex∣erce a tyrannical power over the Regenerate, but no princely authority, unto which they give unwilling obedience, there being still in such, a party for God, 1 Joh. 3. 9. which in one degree or other opposeth it self, at least doth not consent to Satan's usurpation, Rom. 7. 19. Gal. 5. 17. for, he confineth their rule to darknesse, that is, those who are in a state of sin and ignorance; rulers of the darknesse. 14. Though Satan cannot so far prevail over the renewed man as to rule in him; yet, he ceaseth not to assault him, if it were but to vex him, Rom. 7. 24. yea, and he may so far prevail with his assaults by drawing him on to some particular grosse acts of sin, 2 Sam. 11. 4. and thereby to dishonour God, 2 Sam. 12. 14. and to mar his own peace, Psal. 32. 3, 4. as that the best of men have need to stand upon their guard against him: for, though the Apostle doth limit his prin∣cipality and rule to unrenewed men, yet he maketh even that, an argument, why he himself and all the con∣verted Ephesians were to stand to their arms against him: which implyeth, that at least he would assault them; yea, and might in part prevail against them: for we wrestle against the rulers of the darknesse of this world. 15. Natural excellency, greatnesse and dignity, are very consistent and often-times found to be stained with the greatest moral deformity; yea, and most excellent crea∣tures, when they degenerate to wickednesse, do usually prove most perverse: for, those glorious creatures, whom he presently called principalities and powers, having fallen from God, became not only wicked, but wickednesse it self in the abstract; Against spiritual wickedness. 16. So base, so shamefull, so defiling a thing is sin, that it put∣teth a stain, a blot, a note of ignominy, upon the greatest of created excellencies, if once it get place; yea, the moe, and more choice excellencies that God hath adorned any person with, he proveth the more loathsom and abomi∣nable

to God, when he giveth loose reigns to wickednesse for, those princely excellent creatures, by reason of their sin, are branded with this ignominious stile, they are spiritual wickednesse. 17. It addeth much to the christian souldier his disadvantage in this spiritual conflict, that his grand and dreadfull enemy, the devil, is of a spiri∣tual and immaterial substance: for, being a spirit, he is of vast understanding, and able to take up our natural inclination, and what temptation will be most prevalent with us, Joh. 12. 6. with Mark 14. 11. he is invisible both in his nature and approaches; he oft doth reach a deadly blow before we know it is he, 2 Sam. 15. 11. he penetrateth all material substance, and cannot be keeped out by locked doors; yea, the external senses being closed, he worketh upon the inward fancy and imagination, Mica. 2. 1. he is unwearied in his motions, and never ceaseth to pursue his design, notwithstanding of growing difficulties and multiplied repulses, Gen. 39. 7. with 10. 12. he hath a singular dexterity in driving us on to act spiritual sins, that is, either inward sins of the heart, or sins that are conversant, not about carnal passions and fleshly lusts, but spiritual objects, such as spiritual pride, er∣rour, unbelief, &c. these being more like to his own spi∣ritual substance: for, he setteth him forth in his spiritual nature, to make him more dreadfull, as also (according to the judgment of some Interpreters) to hint at the kind of those tentations, which with greatest dexterity and vigour he assaulteth the Saints with most, even to spi∣ritual sins, against spiritual wickednesse, or the spirituals of wickednesse, as it is in the original. 18. The malice of Satan doth bend it self against the Christian souldier, not so much in his temporall and worldly, as in his spiritual and heavenly concernments; and whatever he doth to the Christian's hurt and prejudice in the former, it is that he may hereby reach him a blow in the latter, Job 1. 11. for, Paul doth shew the matter about which the quarrel is betwixt Satan and us, to be things heavenly, not earthly; in high places, better, because of heavenly things.

19. No worldly concernment or hazard, ought to go so near us, as that which concerneth the eternal good and salvation of our souls, the hazard of losing those con∣cernments will startle a Christian souldier much, as knowing it can profit him nothing to gain the whole world, if he lose his soul: for, to make them take the alarm with greater speed, he sheweth it was not things earthly, but heavenly, which Satan intended to spoile them of; For we wrestle—for heavenly things, Therefore put on the whole armour of God, as it is, ver. 11.

Vers. 13. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and ha∣ving done all to stand.

HE doth here first repeat the former exhortation with some small variation, as a conclusion following upon the former reason, while he commandeth them to take unto them this whole armour, and for the end formerly mentioned, even that they might be able to withstand and resist the enemy, as it were, face to face, foot to foot, hand to hand, and this chiefly in the evil day; whereby is meaned not only the whole time of our life, which is full of tentations, and therefore in that respect, evil, but also and chiefly some circumstantiat time wherein ten∣tations were to abound, chiefly the time of death, not excluding, but rather probably including that time which was foretold by Paul himself, Acts 20. 29, 30. Next, he enlargeth this end, which was to be attained by their putting on, and making use of their armour, not only to their withstanding at the first onset, and during the time of the fight; but also to their stand∣ing after the victory, and after they have done all, or overcome all: where by standing, as it is distinguished from withstanding, presently mentioned, must be meaned the posture not of a souldier, but of a conquerour, who useth to stand when the conquered are thrown upon the ground, Psal. 20. 8. Hence Learn, 1. The dreadfull

opposition which the Christian souldier must meet with in the way to heaven, should not discourage or make him heartless, but only incite him to shake off security and laziness, and to prepare himself for the day of bat∣tell: for, from what he hath said, ver. 12. of their ter∣rible adversaries, he inferreth here, wherefore take unto you the whole armour. 2. As our serious fore-casting and thinking upon, together with our preparing our selves ac∣cordingly for, this christian conflict, is a necessary duty; So, such is our love to carnal ease and security, Prov. 6. 9. 10. that we are not easily excited to this duty; one alarm will not do it: for, therefore doth he give them a second, almost in the same words; wherefore take unto you the whole armour of God. 3. The graces of Gods Spirit, by which the soul is compleatly armed for this spirituall conflict, are not of our own making or pro∣curing, but being made to our hand by God, we have them for the taking: for, he calleth them the whole armour of God, and biddeth the Ephesians only take them; take unto you the whole armour of God. 4. As this spiritual armour, or the saving graces of Gods Spi∣rit, being once put on, may, though not altogether, 1 Joh. 3. 9. yet in a great part, be wrung or wyled from us by the power and sleight of Sathan, our dreadfull adversary, So we are not in that case to quit the field, and yeeld the cause: but by renewing our faith, re∣pentance and former diligence in the use of meanes, Rev. 2. 5. to take them to us again. Neither are they ever so far lost, but they may be recovered, our great Generall being alwayes at hand to renew our strength, to make us mount up and not be weary, Isai. 40. 29—. 31. for, the word rendered, take unto you, signifieth to take again, or recover that which we have lost or let go. 5. As our spiritual adversaries in this Christian conflict are most fierce pursuers, when ever we give them ground; so we are not to expect any truce or quarter from them, but must stand to it, and fight it out, placing all our safety in a couragious resistance, avowed defyance, and

none at all in base running, or cowardly ceding, or politick compliance: for, the Apostle will have all their thoughts taken up how to withstand, which im∣plyeth a furious charge and fierce pursuit upon the part of enemies, and an avowed defyance with couragious resistance upon ours: that we may be able to withstand. 6. What ever be the terrour, and strength of our spiri∣tual adversaries, and the weakness and inability of men, destitute of the saving graces of Gods Spirit, to resist the meanest of Sathans onsets, 2 Tim. 2.—26. yet of such excellent vertue is this whole armour of God, or those Christian graces wrought in us by the Spirit of God, that when the soul is once endued with them, and attaineth to the dexterous use and exercise of them, the weakest of saints, will be enabled to receive, without losing ground, the most furious of Sathans assaults: for, it is promised unto them all, even the meanest of them, if they will put on the whole armour of God, they shall be able to withstand. 7. As there are some evill dayes by reason of tentations and trouble, awaiting Christians, and some of those unavoidable by any, namely the day of death, Heb. 9. 27. So, we ought to be fore-arming and preparing for such dayes before they come, and with Christian courage resist those violent tentations arising from them when they come, as knowing we are chief∣ly then called and singled out to give proof of the reality of Gods grace in us, Eph. 5. 16. for, he forewarneth of an ill day approaching, and will have them to arme themselves before it come; Take to you the whole armour—and to withstand in the evil day. 8. There can no such evil day befall a Christian, but through help of this spirituall armour, and the kindly exercise of saving graces, he may ride out the storm, and arrive with safe∣ty at the wished harbour when it is over and gone, chief∣ly if trial and trouble find him ready armed, and at his duty: for, if they will take to them before-hand this armour of God, he promiseth they shall be able to with∣stand in the evil day. 9. It is a singular encouragement to

the Christian souldier, that the time of his hottest con∣flict with afflictions, tentations, and the devil their leader, lasteth not long; it is but a day, an hour, Rev. 3. 10. a short season, 1 Pet. 1. 6. yea, but a moment, compared with eternity, 2 Cor. 4. 17. for, in order to their encou∣ragement, he calleth the time of their feighting but a day; To withstand in the evil day. 10. The Christian souldier in this spirituall warfare, will meet with many assaults before he obtain a compleat victory, there must be variety of conflicts, exercises and tentations, so that usually his coming out of one, is but an enterance into another: the malice of the adversary is unsati∣able, his hopes are never quite gone, but what he misseth at one time and one assault, he hopeth to acquire at another, Job 2. 4, 5. for, he saith they must first do all, or overcome all: which implyeth there are many things to be overcome before they stand as conquerours. 11. It is not enough that the Christian souldier doth once engage in this spirituall warfare, and carry himself, cou∣ragiously in withstanding some few of Satans assaults, and afterwards fall back, and lay down his armes; but he must of necessity endure to the end, and untill he re∣ceive the very last of Satans assaults and overcome them all, if so he expect to stand as conquerour after the feight: for, saith he, and having done or overcome, not only some few assaults, but all; To stand. 12. It is only this ar∣mour of God, those saving graces of His Spirit, and no common gifts or fair flourishes of temporaries and hy∣pocrits, which will enable a Christian to feight all the battels that must be stricken before the compleat victo∣ry: for, only if they take this armour, he sheweth they shall do, or overcome all. 13. How many soever the Christian's conflicts be, yet if he take unto him, and use this armour aright, he shall come through all, and stand victorious after all. Christ our generall, in whose victory we have interest, hath overcome all, Joh. 16. 33. He is engaged in this battell, and feighteth with us, Philip. 4. 13. yea, and prayeth for us, Luke 22. 32. Be∣sides,

none can pluck the Believer out of His hand, be∣cause the Father and He is stronger than they, Joh. 10. 29. and consequently, the field cannot be lost, the feight∣ing souldier must one day be a triumphing conquerour: for, upon their taking to them this armour, it is pro∣mised, that having done all, they shall stand, to wit, as conquerours.

Vers. 14. Stand therefore, having your loyns girt about with truth, and having on the breastplate of righteous∣nesse.

THe Apostle, in the second branch of this second part of the Chapter, (having again exhorted them to stand to it as valourous souldiers by carrying themselves watchfully and orderly in all the duties of their generall and particular station) giveth an inventour of the seve∣rall pieces of this armour, both offensive and defensive, exhorting the Christian souldier to put on, and make use of, each of them; and reckoneth forth all the pieces of compleat bodily armour wherewith souldiers used of old to arm their bodies from head to foot, and assigneth some one or other of the graces of Gods Spirit, answe∣rable to every one of those, for arming the spirit.

Concerning which, know, 1. in generall, that there is no piece of armour here fitted for the back parts, be∣cause there is no escaping by flight in this spirituall war∣fare, Iam. 4. 7. Heb. 10. 38. Secondly, that we must not so precisly distinguish the severall pieces, as to think that one may not serve for the use of another: for, faith which answereth to the shield here, (See ver. 16) is called the breast-plate, 1 Thess. 5. 8. And yet, thirdly, as shall be made clear in the particulars, there is some resem∣blance between every grace, and that piece of the bodi∣ly armour, to which it is here compared.

In this verse, are two pieces of this armour, the first is truth: not the truth of doctrine, which is included un∣der the sword of the Spirit, the Word of God; but the

grace of truth, or sincerity, whereby a man endeavoureth to be that really, both unto God and man, for which he giveth himself out, 1 Joh. 3. 18. and giveth himself out for that to both, for which the word of truth doth call upon him, Psal. 119. 1. which grace of sincerity goeth frequently under the name of truth, Psal. 51. 6. Joh. 4. 24. Now, he biddeth them have their loyns girt about with this grace; and so sheweth, it doth answer that piece of the bodily armour which was called the girdle, and was a broad belt, wherewith souldiers were girt about the middle, and did serve both for ornament, as being set with drops of brasse or silver, and hiding the gap and want between the other pieces of the armour in that place; and also for safety and defence, as keeping all the rest of the armour fast, guarding the belly and strengthening the loyns. In like manner, this grace of sincerity, is the Christians ornament, Job. 1. 47. co∣vereth many other wants, Gen. 20. 6. is a necessary in∣gredient in all other graces, without which they are but counterfeit shadows, Prov. 15. 8. and addeth strength and courage to the heart in the day of sore trial, Job 27. 5, 6. The second piece of armour is righteousnesse: not the imputed righteousnesse of Christ, which seemeth to be included under the buckler of faith; but the inherent righteousnesse of an holy conversation, whereby we are enclined, and do accordingly endeavour, to give both to God and man their due and right, Acts 24. 16. ac∣cording to both the Tables of the Commands, Luke 1. 6. and it answereth that piece of the bodily armour, which was called the breast-plate, whereby the breast and vi∣tall parts therein contained were secured: In like man∣ner, this grace of righteousnesse doth guard the vitall parts of the soul, and that wherein the life of a Chri∣stian doth consist, to wit, the root and seed of inherent grace in the heart, 2 Pet. 1. 10. and the faith of his in∣terest in God: for, righteous walking is an evidence of interest, 1 Joh. 2, 3. Hence Learn, 1. None shall after death stand as victorious over all their spirituall enemies,

but such as here do stand as souldiers in a military po∣sture. They must stand as watchmen, Hab. 2. 1. to observe and take up their enemies motions and ap∣proaches, 1 Pet. 5. 8. and they must stand as fighters, to resist and withstand all his furious assaults, 1 Pet. 5. 9. otherwise, they shall never stand as conquerours: for, having spoken (ver. 13.) of their standing as con∣querours at death, he exhorteth them in order to their standing, that they would here stand as souldiers; Stand therefore. 2. Assurance, and certainty of through bearing and victory over all our spirituall adversaries, is so far from being in its own nature a pillow to foster security and carnall ease, that it addeth courage and spi∣rit to those who have it, and rendereth them so much the more watchfull, active and diligent: yea, and no∣thing weakeneth more the hands of a christian souldier, than diffidence and distrust of successe: for, from what he promised, ver. 13. that they should stand as conque∣rours, he encourageth them here to stand in the con∣flict; Stand therefore. 3. Whenever a man doth en∣gage to fight under Christs banner, and betaketh him∣self to his military posture, he may expect a present charge, and to be set upon without delay by his spiritu∣all adversaries: for, no sooner doth he bid them stand, but with the same breath he commandeth them to put on their armour, and be in readinesse to receive a present assault; Stand therefore, having your loynes girt about. 4. The Spirit of God, speaking in Scripture, doth usu∣ally set out most heavenly and spirituall purposes, by similitudes taken from things earthly, and such as do occur in our ordinary imployments, hereby teaching us so to converse among, and look upon things earthly, as to gather some spirituall lessons from them: for, the Apostle doth here resemble every piece of the souldiers armour, to some answerable Christian grace; Having your loyns girt about with truth. 5. The grace of truth and sincerity, is a necessary piece of the Christians ar∣mour, without the which we cannot choose but be

exposed and laid open to severall deadly blows, and dangerous tentations from our spirituall adversary; without sincerity we are easily driven to dissemble both with God, (Psal. 78. 36, 37.) and man, Psal. 55. 21. to go about choicest duties for base and by-ends, Math. 6. 2. Phil. 1. 16. to curtell our obedience, astricting it to some commanded duties only, neglecting others, Mark 6. 17. with 20. yea, and to despare of mercy, or of doing better in time coming, when Satan shall ac∣cuse and challenge us for our base hypocrisie in time by past, to which he himself did tempt us, Matth. 27. 4, 5. for, the Apostle commandeth the Christian soul∣dier to arm himself with truth and sincerity: Having your loyns girt about with truth. 6. Though Satans chief arms, whereby he fighteth in this spirituall conflict, are deceitfull wiles and subtile snares, (See ver. 11.) yet, the Christian souldier must not endeavour to overcome him with his own weapons, but ought to be sincere and streight; he must not lie, no not for God, Job 13. 7, 8. neither think to out-wit his adversary by yeelding a little, and falling back one step, of purpose to advance two for it, or to capitulate with him by yeelding to one sin at one time, upon condition to give way unto none other, or not to the same afterwards, which, at the best, is to do evil, that good may come, which is condemned, Rom. 3. -8. and is inconsistent with true sincerity and plain dealing, which is here enjoyned to the Christian souldier; Having your loyns girt about with truth. 7. The grace of righteousnesse, or an honest fixed purpose and earnest endeavour to obey God in all His commands, is another necessary piece of a Christians armour, without which we are exposed and laid open to severall deadly blows and dangerous tentations from our spirituall ad∣versary, even such as question our interest in God, and brangle our peace with Him, Isa. 32. 17. without this purpose and endeavour, we are easily driven to break all, or any of Gods commands, Prov. 11. 5. and 13. 6. and more particularly, to take a sinfull course for our

own vindication under unjust reproaches, Isa. 51. 7. to distrust the providence of God, under straits, Gen. 30. 33. and to make a foul retreat in the day of trial, Prov. 28. 1. for, the Apostle commandeth the Christian soul∣dier to arm himself with righteousnesse; And having the breast-plate of righteousnesse. 8. It is not enough for a Christian souldier to propose unto himself a good and approved end, and to be sincere and streight in aiming at the end proposed; but he must make use of good and approved means, consisting in conscientious practice of all commanded duties, both to God and man: for, with sincerity and truth, which relateth chiefly to the scope and end proposed in our actions, he enjoyneth the practice of righteousnesse, which giveth to both God and man their right and due.

Vers. 15. And your feet shod with the preparation of the gospel of peace.

THe third piece of armour here enjoyned to be put on, is, the preparation of the Gospel of peace, that is, a prepared and resolute frame of heart to go through our Christian course with chearfulnesse and patience, not∣withstanding of all the difficulties of the way (for, the word rendered preparation, is used elsewhere for such firmnesse of resolution, Acts 21. 13.) which resolute frame of heart, is wrought and begotten by the Doctrine of the Gospel, in so far as it is the mean of making peace and friendship between God and sinners: and therefore is this piece of armour called the preparation of the Go∣spel of peace. Now, he biddeth them have their feet shod with this preparation; and thereby sheweth it doth answer that part of the bodily armour which is called the leg or foot-harnesse, which did serve to defend the legs and feet of souldiers against cold, thornes, stones, and other roughnesse of the way. In like manner, this prepared resolute frame of heart to charge through all difficulties, doth not only guard the soul against the

pollution of filthy tentations which it doth meet with in the way, Psal. 119. 105▪ but also engageth the Chri∣stian souldier to go through all the crosses, hardships and difficulties of the way with courage and chearful∣nesse. Doct. 1. The Christian souldier is so to stand in the fight, as that he be also daily advancing and marching forwards in his way towards heaven. His duty is both to stand and to advance at once in severall respects: he is to withstand and stand against his spirituall adversa∣ry; and yet to advance and make progresse towards Christ, perfection in grace, and his journeys end: yea, and the more firmly he stand against the one, he ad∣vanceth with greater speed towards the other: for, the Apostle, having exhorted them to stand, ver. 14-. he insinuateth here, that they must be also advancing, while he biddeth them put on the foot or leg-harnesse of reso∣lution: which piece of armour was usefull for souldiers chiefly when they were upon their march; And your feet shod. 2. The way wherein the Christian souldier is to march and advance towards heaven, is not plain and smooth, or free from trouble and hazard, but be∣set with tentations and afflictions, as with so many sharp stones, piercing briers and thorns, which make a way impassible to bare-footed travellers; for, there was no need of the foot-harnesse, to which he here al∣ludeth, but in such a way; And your feet shod. 3. The Christian souldier therefore must arm himself with a firm and well grounded resolution and purpose of heart, to charge through all difficulties, how dear soever it may cost him; this being another necessary piece of the Christians armour, without the which we are exposed and laid open to severall deadly blows and dangerous tentations from our spirituall adversary, even all such as unexpected difficulties and crosses do easily and usual∣ly drive an unprepared heart to yeeld unto, to wit▪ im∣patience, Gen. 30. 1. repining against the Lord, Jonah 4. 9. a spirit of revenge against instruments, 2 Sam. 16. 9. fainting in duty, Heb. 12. 12. closing with sinfull

means for attaining an outgate, 1 Sam. 28. 7. despare of an outgate, 1 Sam. 27. 1, questioning an interest in God because of the crosse, Juag. 6. 13. and such like: for, the Apostle commandeth the Christian souldier to arm himself with such a prepared and resolute frame of heart; And your feet shod with the preparation. 4. It is not every resolution and purpose which will guard the heart against these fore-mentioned blows and tentations, but such as floweth from the glad-tidings and intima∣tion of peace and friendship made up between God and us, all our other resolutions will be at length outwea∣ried and broken by continuall crosses and hardships, Isa. 40. 30. but the Christian, who is armed with this, endureth to the end, as knowing God is his friend, Psal. 23. 4. there is not wrath in his cup, Isa. 53. 5. his wea∣risome journey will at last have an happy close, Heb. 4. 9. for, the Apostle commandeth them to put on such a prepared frame of heart as floweth from the intimation of their peace with God, while he calleth it the prepara∣tion of the Gospel of peace. 5. The Gospel is only that Doctrine which bringeth peace between God and rebels, the Law indeed discovereth the feed, Rom. 3. -20. but the Gospel doth not only shew, that peace and friend∣ship may be had, Luke 2. 14. but also the tearms upon which it is obtained, Rom. 5. 1. yea, and by means of the preaching thereof, the Lord doth work us up to im∣brace these tearms, Rom. 10. 14, 15, 17. for, he ascribeth the making up of our peace with God to the Gospel, while he calleth it the Gospel of peace. 6. Where the Gospel is blessed of God, for making up of friendship and peace, it will be attended in all to whom it is so blessed, with a firm and stedfast resolution to follow God in the way of duty, notwithstanding of all diffi∣culties and hardships: for, he maketh their putting on this prepared frame of heart, to be the native result of peace made with God by means of the Gospel, while he saith, Having your feet shod with the preparation of the Gospel of peace.

Vers. 16. Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.

THe fourth piece of armour, the putting-on and use-making whereof, is recommended to them above all the rest, is the grace of faith, by which we believe the truth of Gods Word in general, Act. 24. 14. and in a special manner do receive (Joh. 1. 12.) and rest upon Christ (Isa. 26. 3.) for grace here, (Philip. 4. 13.) and glory hereafter, 1 Tim. 1. -16. as He is offered in the Gospel, Gal. 2. 16. And it answereth that part of the bodily armour, called the shield, which was a broad and large piece, made of some strong mettal, and, being made use of by a skilfull hand, did defend the whole body, supply the weaknesse of any other part of the ar∣mour, and guard against all sort of stroaks from the enemy. In like manner, faith is a grace of so large ex∣tent that it reacheth help to the soul in all its severall cases, Habak. 2. -4. it strengtheneth and supplyeth the inlacks of all other graces, Act. 15. -9. yea, and guar∣deth against tentations of all sorts, Mark 9. 23. but more particularly, as the Apostle doth here expresse, it quench∣eth these o•• Satan, that wicked one his tentations, which are called fiery darts, that is, violent and piercing ten∣tations, whereby the soul is inflamed with a vehement heat, whether of boyling lusts, or raging dispair: and faith doth not only repell some of those tentations before they seize upon the soul; but also quench and extinguish that heat, pain and horrour which boyleth in the soul, being wounded by these: All which the grace of faith effectuateth, not by its own strength or force, but through the vertue of Christ whom it doth apprehend, whose power and merit, imployed by faith, doth allay and quench all that heat, whether of inflaming lusts, or of boyling impatience, horrour and dispair, which those tentations do kindle in the heart wherein they light

••nd are entertained. Hence Learn, 1. Though the Lords Ministers ought to make known unto His People the whole counsel of God, Act. 20. 27. there being no truth revealed in Scripture, the knowledge whereof is not use∣full either for the being or well-being, for the necessary food or ornament of a Christian, 2 Tim. 3. 16, 17. yet they are most to inculcate and presse upon peoples con∣sciences the knowledge and practice of most necessary and weighty truths, chiefly those which are fundamental and of daily use and practice: for, the Apostle, in pres∣sing the use of the spiritual armour, doth wisely recom∣mend one piece, of special and daily use, above all the rest, while he saith, Above all, taking the shield of faith. 2. The grace of faith is another necessary piece of a Christians armour, without the which we are destitute of Christs imputed righteousnesse, Philip. 3. 9. and so exposed to the dint of sin-pursuing justice, Joh. 3. -36. and to all the bitter accusations and challenges of the devil our adversary, Rom. 8. 33. We are destitute also of Christs covenanted strength, which is communicated and engaged for our through-bearing in all our spiritual conflicts only when it is laid hold upon by an act of faith, Joh. 15. 4, 5. and consequently, without the exer∣cise of that grace, we are exposed as a prey to every ten∣tation, and especially to Satans fiery darts, here spoken of in the text, seing in that case we have no strength to resist them but our own, which indeed is none, Joh. 15.—5. for, the Apostle commandeth the Christian souldier to arm himself with this grace; Above all taking the shield of faith. 3. This grace of faith is the most ex∣cellent and necessary piece of all the Christians armour, in so far as faith (though weak and imperfect in it self, Luke 17. 5. yet) laying hold on the promise, it enga∣geth the almighty power of God and Christ to be for us, Matth. 15. 28. it giveth life, being and vigour to the other pieces of this armour, even to all the sanctifying graces of Gods Spirit, Acts 15. 9. 1 Tim. 1. 5. it mak∣eth up all imperfections by covering them with Christs

most perfect righteousnesse, Philip. 3. 9. and so defend∣eth them against the furious or subtil assaults of Satan, whereby he endeavoureth to make us question their re∣ality, and throw them away as counterfeit, hypocritical and uselesse, Lam. 3. 18. it bringeth a fresh supply of strength to the rest from Jesus Christ when they are weakened, wounded, and almost rendred unprofitable, Isa. 40. 31. yea, it alone doth sometimes keep the Be∣liever from total fainting and quitting all, when the rest are shattered, brangled, disappear, and for the time are uselesse, Job 13. 15. for, the Apostle recommendeth this piece above all the rest, while he saith, Above all, take the shield of faith. 4. As Satans great design is to wrest and wring this piece of our armour from us, and that because of its excellency and usefulnesse, yea, and often doth prevail to mar our use-making of it; So it would be our chiefest care to keep this grace of faith in daily exercise, and without delay to return to the exercise of it, when we have fallen from it: for, the word, rendred taking, signifieth to take again that which we have lost or let go; Above all, taking the shield of faith. 5. It is the Christian's duty to study the excellency and useful∣ness of any grace, and especially of faith, that there∣by he may be incited to seek after it, and to make use of it; we must first put a price upon grace, before we be at any pains for it: for, that he may incite them to make use of faith, he informeth them of its excellency and usefulnesse, while he saith, wherewith ye shall be able to quench all the fiery darts. 6. Though the devils and fallen angels be many, (See ver. 12.) yet so united are they in wickednesse and in carrying-on their wofull work under one chief head and prince, Matth. 12. 24, 26. as if they were but only one: for, therefore doth he speak of the devil as of one; the fiery darts of the wicked. 7. As Satan, that wicked one, his great work and busi∣nesse is to draw and drive others to sin and wickednesse; So, he hath several sorts of tentations which he maketh use of for that end, according to the diversity of sins

to which he tempteth, and the different tempers and dispositions of those whom he tempteth: he hath not only subtil wiles and strategems, spoken of, ver. 11. but also fiery darts, whether of violent boyling lusts, or raging despair, which he throweth afar off, and indis∣cernably with great force and violence, wherein they resemble darts; All the fiery darts of the wicked. 8. Among all the tentations which Satan maketh use of to carry∣on his wofull work, his fiery darts are most hard to be resisted, and, where given way to, most dangerous, in so far as they give a double hurt and dammage, even as materiall fiery darts do both wound and burn; so those tentations being entertained, do not only defile the soul with guilt, but also disturb and disquiet it with their force and violence, Hos. 7. 4. or, vex, perplex and put it to pain with that anxiety and horrour which they breed in it, Gen. 4. 13. for, he commendeth faith above all the rest, from its quenching those tentations, which implyeth, that they are both hardly resistible, and most dangerous; wherewith ye shall be able to quench all the fiery darts of the wicked. 9. The grace of faith, though never so well exercised, cannot hinder Satan to throw those fiery piercing tentations, nor yet doth it al∣wayes repel them, but sometimes they pierce even the Believers soul, where, finding suitable fewel, they raise a burning flame, and make great vastation and havock: for, while he saith, faith doth quench them, it is im∣plyed, they will be sometimes boyling and burning within; ye shall be able to quench all the fiery darts. 10. The grace of faith not only supplyeth the place of armour to ward off blows; but is also medicinall to cure those dangerous wounds, which the soul receiveth in this spiritual conflict through the prevalency of ten∣tations, and the negligent use-making of our other graces, it is both defending and healing armour: for, thereby we are able to quench all the fiery darts of the wicked. 11. There is no spirituall disease or wound so desperate, no sin so prevalent in the soul, but the

grace of faith, rightly made use of in laying hold on the merit and vertue of Christs death, is sufficient to cure it and destroy it; yea, and to cure not only one disease, but many: for, he attributeth a vertue to it, to quench fiery darts; and all the fiery darts of the wicked.

Verse 17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.

IN this verse are contained the fifth and sixth pieces of the spiritual armour which he will have them to take and make use of. The fifth is salvation, or the hope of sal∣vation, the thing hoped for, being put for hope, as the Apostle explaineth himself, 1 Thes. 5.—8. which hope, is a grace, whereby we patiently expect salvation, both temporal (Psal. 62. 1.) and eternal, Titus 1. 2. but chiefly the latter, according to the promise apprehended by faith, and it answereth the part of the bodily armour called the helmet, or head-piece, which being the high∣est piece of all the rest, did defend the head and face, and was so composed as to make the souldier of dreadfull appearance unto his enemies. In like manner this grace of wel-grounded hope doth lift the heart upwards, Psal. 16. 9. keepeth the head safe and above water, so that the Christian sinketh not, 2 Cor. 4. 16. Rom. 5. 3. 4. and bringeth him to so high a pitch of Christian cou∣rage as maketh him formidable to his adversary, 1 Sam. 17. 45, 46. The sixth piece of armour is the written Word of God, which answereth that part of the bodily armour called the sword, whereby the souldier useth both to defend himself and wound the enemy. In like man∣ner the Word of God, laid up in the heart, and made use of pertinently by the Christian souldier, hath somewhat in it to ward off the blow of every tentation, Matth. 4. 4, 7, 10. and maketh Satan retire as one ashamed and wounded, Matth. 4. 10, 11. and it is here called the sword of the Spirit, because the Spirit of God hath revealed this Word, 2 Pet. 1. 21, it worketh powerfully upon

the spirits of men, Heb. 4. 12. and its efficacy in working dependeth on the Spirit, 2 Cor. 10. 4. Doct. 1. Though believers have heaven and salvation already in right and by promise, Joh. 3. 36—: yet, the Lord, for good and wise reasons, seeth it necessary to delay the per∣formance, and not to give them present possession upon their right: for, if there were present possession given, there would be no need of this grace of hope, wherby the believer doth patiently expect salvation promised; and take the helmet of salvation, or of the hope of salvation. 2 The sincere believer, during the time of the not per∣formance of promised salvation, may cast his accompt to meet with many sore assaults, and sad stroaks from manifold tentations upon all hands: for, what need of an helmet, if there be not appearance of blows? and take the helmet of salvation. 3. A wel-grounded hope of sal∣vation, according to the promise, is another necessary piece of the Christians armour, without the which he is deprived of one strong motive and encouragement to the work of sanctification in generall, 1 Joh. 3. 3. ex∣posed and laid open to several deadly blows and dan∣gerous tentations from Satan, and more especially, to immoderate grief for the death of near relations, 1 Thes. 4. 13. to the evil of covetousness and of placeing our portion and happiness in this life, as knowing nothing of a better, Psal. 17. 14. with 15. to the evils of faint∣ing, discouragement and dispaire, arising from delayed performance of what is promised, Prov. 13. 12. from hard sufferings and persecutions for the Gospel, 2 Cor. 4. 16. with 18. and from the fear of approaching death, the king of terrours, Prov. 14. 32. for, the Apostle com∣mandeth the Christian souldier to arm himself with this grace of hope; and take the helmet of salvation. 4. Though this saving grace of hope be stronger and weaker in several Christians, according as it hath more or less of a mixture of contrary diffidence, Rom. 4. 18. and though the meanest degree of hope doth serve for good purpose to defend the Christian in some measure against the

forementioned tentations, Rom. 5. 5—. yet it is the Christian souldier's duty, in order to his better guarding against those deadly blows, to aim at no less than a full assurance of hope, even such as maketh him no less diffident to obtain salvation promised, than if he had it in hand: for, it seemeth the Apostle expresseth the grace of hope by salvation, the object of it, to shew their hope should be as much fixed as if they had salvation it self already in possession; and take the helmet of salva∣tion. 5. The Christian souldier is not alwayes and only to be upon the defending hand, nor to think it enough to keep his sinfull evils from prevailing further and growing stronger: but he must also endeavour to pur∣sue them, weaken them, and not to think himself exon∣ered untill he fully subdue them: for, the Spirit of God injoyneth the Christian souldier to make use, not only of defensive armour to guard himself; but of of∣fensive also, to pursue and kill the enemy; of which sort is the sword in bodily wars; and the sword of the Spirit. 6. Acquaintance with the Lords written Word, toge∣ther with a dexterous usemaking of it, is another necessary piece of the Christian his armour, without the which he cannot choose but he exposed to several dangerous blows and deadly tentations, seing he can neither know sin to be sin, Rom. 7. 7. nor the right way of resisting sin, or of discharging duty, Psal. 119. 9. and bearing afflictions with Christian courage and patience, Matth. 5. 39. but by the word; besides, that the timous calling to mind of a word in Scripture, for∣bidding and threatening such an evil, pressing the pra∣ctice of such a duty, and speaking incouragement and comfort to the soul exercised with such a cross, is often blessed of God, to break the strength of the tentation which inciteth to it, Matth. 4. 10, 11. to furnish the heart with resolution and strength for duty, Psal. 119. - 50. and with Christian courage under the cross, Psal. 119. 92. for, he commandeth the Christian souldier to arm himself with the knowledge of, and acquaintance with,

the Word of God; and the sword of the Spirit, which is the Word of God. 7. As it is the only vertue and power of Gods Spirit, which enliveneth the Word, and maketh it effectual; So it is only the Word of God, and no humane inventions, or magical charmes, with which the Spirit of God doth joyn His power and efficacy to resist and drive away the devil; for, therefore he cal∣leth the Word the sword of the Spirit, and expoundeth it to be no other word, but the Word of God.

Verse 18. Praying alwayes with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, and supplication for all saints.

HEre is a seventh piece of this armour, or rather a duty, the practizing whereof is injoyned by God as a mean for obtaining all those forementioned pieces of the spiritual armour from Him, together with the right use-making of them against the enemy, and the Lords successfull blessing thereupon. This mean is the duty of prayer, whereby we offer up our desires to God, Psal, 62. 8. for things agreeable to His will, 1 Joh. 5. 14. in the name of Christ, Joh. 16. 23. with confession of our sins, Psal. 32. 5. 6. and thankfull acknowledge∣ment of His mercies, Philip. 4. 6. Which duty is in∣joyned, not simply, but with six necessary qualifications, the opening up whereof, doth serve for so many do∣ctrins. As, 1. we must pray alwayes, which is not to be understood as if we were to do nothing else but pray; but the phrase implyeth frequency in this duty, and at all times, when opportunity offers, (the original word will bear so much) together with an endeavour to keep our hearts daily in a praying temper, that when God offereth occasion, we may not want a sutable frame and disposition. 2. We must use all kinds of prayer, two whereof are here expressed, first, prayer, strictly taken, whereby we seek these good things which we want from God. Next, supplication, whereby we deprecate evils

and judgements whether felt or feared. 3. Our prayers and supplications must be in the spirit, as not being a work of the lip, tongue and memory only; but of the heart and inward man, Matth. 15. 8. being stirred up and assisted by the Spirit of God, Rom. 8. 26, 27. 4. The exercise of prayer must be joyned with watchfulness, a watchfulness especially of the mind. See upon Col. 4. verse 2. doct. 3. 5. It must be with most importu∣nate perseverance, called here all perseverance, implying, that we are not to break off begun diligence in the practice of this duty, Luke 18. 1. yea, and are to reiterate our petitions for one and the same thing, so oft as occa∣sion offereth, untill it be granted, 2 Cor. 12. 8. a seeming repulse or deniall, making us more vehement, Luke 18. 5. Matth. 15. 22. &c. Lastly, it must be extended unto others besides our selves, which others are first expressed more generally in this verse, to wit, all saints, that is, all these, who, having given up their name to Christ, are standing Church-members, and especially those who have more convincing evidences of saving grace than others. See upon Philip. 4. verse 21. doct. 2. Which is not to be understood, as if we were to pray for none but such: we ought to exclude none from our prayers who are in a capacity to be bettered by them, 1 Joh. 5-16. no not our very enemies, Matth, 5. 44. only the saints are to have the chief room, both in our hearts, and also in our prayers, as in all other duties flowing from Christian charity, Gal. 5. ver. 10. Hence Learn further, 1. The Christian souldier doth never receive so much from God, while he is upon earth, as to stand in need of no more; he needeth alwayes more grace to preserve and improve what is already bestowed, 1 Pet. 1. 5. and to supply emergent necessities and wants, whereof while he breatheth there will be alwayes some new dis∣coveries made, 2 Cor. 12. 7. with 9. for, notwithstand∣ing of this compleat armour given them by God, he will have them yet to be alwayes praying and seeking more; praying alwayes, saith he. 2. This whole and

compleat armour of God can do no good to the Christian souldier, either to defend himself, or to offend his adversary, without the Lords special assistance, and concurrance, whereby he actuateth those graces, and without the which, habitual grace could never be im∣proved or made use of by us to any good purpose, Philip. 2. 13. for, therefore he directeth them, having put on this armour, to make their recourse to God by prayer for obtaining His special assistance to improve it aright; praying alwayes. 3. The exercise of prayer is most ne∣cessary to be made conscience of by the Christian soul∣dier, as that, by which he obtaineth all his other armour from God, Ezek. 36. 26. with 37. together with special assistance to improve it, and apply it to work, as said is: hereby also he doth recover his armour when it is in a good part lost, Psal. 51. 10. fourbish, sharpen and make it clear, when it is eaten and consumed with the rust of security, deadness and hardness of heart, Isai. 63. 17. and by diligent prayer, Satans assaults and tenta∣tions are either keeped off, and diverted, so that the other armour getteth not much a doe, Matth. 26. 41. Luke 21. 36. or otherwise vigorously resisted; and the other armour, the several graces of Gods Spirit, made thereby tenta∣tion-proof, Luke 22. 32. In a word, prayer is the souls swift and trusty messenger to God, for receiving new orders, new strength, and all things the Christian soul∣dier needeth, either before, after, or in time of fight, and never returneth empty without an answer, Joh. 16, 23, for, he injoyneth the exercise of prayer as most ne∣cessary to the Christian souldier; praying alwayes. 4. As the Christian souldier is never fully freed from all his straits, necessities and wants; So he ought to live in the daily sense of his own emptiness, and in the faith of Gods fulness and willingness to supply all his wants; for, he should be praying alwayes, and therefore alwayes sensible of his need to pray, and confident of Gods rea∣diness to answer, Iam. 1. 6. As there are severall sorts of prayer, some mental only, Exod. 14. 15. others vocal

also, Psal. 5. 1. 2. some sudden or ejaculatory, Nehem. 2. -4. others more solemn and of greater length, Rom. 15. 30. And of those latter sort, again, some publick or Church-prayers, 1 Tim. 2. 1. others private or Family-prayer, Acts 10. 1, 2, 3. and others secret, as Closset-prayers, Matth. 6. 6. Some, again, are ordinary for or∣dinary causes, and performed at ordinary times, Psal. 55. 17. others are extraordinary, upon some special and weighty occasions, requiring more than ordinary af∣fection and time of continuance, Joel 1. 14 &c. So all those several sorts of prayer, are to be made conscience of, and none to be neglected, as God doth call to any of them: for, the Apostle, supponing there are seve∣rall sorts of prayer, injoyneth them to pray with all prayer. 6. It pleaseth God to exercise his dearest children, not only with the want of several things ne∣cessary and good, but also with the presence of many things in themselves evil and hurtfull, and those evils both of sin and punishment, as for other reasons, so for this one, that of both the one and the other, they may be making daily errands unto God in prayer, for getting the former supplied, and the latter either removed or pre∣vented: for, as was shown in the exposition, by prayer strickly taken, and as distinguished from supplication, we seek those good things which we want; and by sup∣plication we deprecate evils and judgements: Now, the Apostle enjoyneth them to use both those; With all prayer and supplication, saith he. 7. However there be more intense affection, and fervencie of spirit, together with more assistance from the Spirit of God required in some sort of prayers, to wit, extraordinary, (Ioel 2. 12. to 18.) than in others; yet all our prayers, even those which are ordinary, sudden and ejaculatory, ought to be joyned with some measure of spirituall fervencie and intense affection; neither can any of them be discharged aright without the assistance of, and influence from, the Spirit of God, as being a piece of most immediate worship to God, who is a Spirit, and will be worship∣ed

in spirit and truth, Joh. 4. 24. for, he requireth that all prayer and supplication be in the Spirit. 8. There is not any duty which Satan is a greater enemy to, or our hearts more averse from, than this of prayer in the spirit, it being no small difficulty to bring our hearts up to it, to keep them at it, or make them walk like it afterwards: for, so much is supponed while he requi∣reth the exercise of watchfulnesse, chiefly over the heart, in order to prayer; Watching thereunto. 9. Neither is there any duty which Satan is more earnest to make us quit and fall from, after we have begun well, and which our hearts are more apt to be discouraged and take up an halt in, than in this duty of praying in the spirit, and chiefly under delayed answers: for, so much is supponed, while he requireth them to persist with all per∣severance, and this not only in some, but all sorts of prayer. 10. As Christians ought to pray for others as well as for themselves; So, the more lively, watchfull and importunate we are in praying for our selves, the more our heart will be enlarged with desire to take in∣spection of the necessities of others, and to hold up their case to God: for, having enjoyned them to pray for themselves with all prayer and supplication, watching there∣unto with all perseverance, he biddeth them, next, make supplication for others, even for all Saints.

Vers. 19. And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the my∣sterie of the gospel.

HE doth here exhort them to pray for himself in par∣ticular, showing, first, what he would have them to ask from God on his behalf, even a gift and dexterity of uttering and expressing his conceptions in publick preaching, together with courage and boldnesse to de∣liver all his message, without stop or impediment, and as it were, with open mouth before all flesh as God should call him, without all base fear, 2 Tim. 1. 7, 8.

shame, Rom. 1. 16. partiality, 1 Tim. 5. 21. or diffi∣dence of the truth of what he should deliver, Psal. 116. 10. which gift he doth illustrate from the use which he was to make of it, even that according to the trust com∣mitted to him by God, chap. 3. 8, 9. he might make known the Doctrine of the Gospel unto his hearers: which Doctrine, is here called a mysterie. See upon chap. 1. ver. -9. doct. 1. Besides what is already ob∣served upon the parallel place, Col. 4. 3. Hence Learn, 1. As the Lords people ought chiefly to mind those in their prayers who are most instrumentall in the work of God; So it is the duty of Christians, to be seeking the mutuall help of one anothers prayers, and for this end to acquaint one another with their pressing wants and necessities, Iam. 5. 16. and especially Ministers should crave the assistance of their prayers who are committed to his charge: for, Paul, having exhorted them to pray for all Saints, ver. -18. doth here incite them to pray for himself in a speciall manner who was their Minister, and an eminent instrument in the Lords work; And for me, saith he. 2. The most able and gracious Mini∣sters, are usually most sensible of that weight and bur∣den which is in the ministeriall charge, and so much sensible, that to be fitted for the imployments of it, they see a necessity, not only of their own pains and study, their wrestling with God by prayer in secret; but also of the assistance and prayers of others: for, Paul, a gracious and able Minister, doth see it necessary to seek the help of others; And for me, saith he. 3. Not only is piety and knowledge required in a Minister, but also a gift of utterance, or a singular dexterity to expresse his conceptions unto others pertinently, plainly and taking∣ly, without which his other abilities can avail but little to inform the judgements, or work upon the affections of hearers: for, therefore doth Paul desire chiefly that utterance may be given unto him. 4. Whatever gift a Minister hath of this kind, whether naturally or other∣wise, yet when he cometh to the exercise of it in preach∣ing,

he is not so much to rely upon his gift and skill of this kind, as to depend on God for immediate influence and assistance to strengthen his memory, uphold and order the organs of speech, and to give him the present and actuall exercise of his gift, lest he either miscarry in the use of it, or otherwise sacrifice to his own drag and net, when God is not depended on, and so provoke the Lord to blast his pains and make them uselesse: for, though Paul had already a gift of utterance, having now preached so long, and so well; yet he willeth them to seek not only the continuance, but also the actuall ex∣ercise of it from God whenever he should be put to make use of it; And for me, that utterance may be given unto me. 5. A plausible gift of utterance, is not all which is required in a Minister, he must have faithfull bold∣nesse to deliver his message, without base fear or partia∣lity, joyned with his utterance, otherwise he may tickle the ear, but cannot rouse up dead and sleeping consci∣ences: for, with utterance he desireth he may be assisted to open his mouth boldly. 6. So much incensed are people usually at plain dealing in their Ministers, so little can they endure to be used by them with holy freedom and boldnesse, Isa. 30. 10. So much is there of unmorti∣fied fear of flesh, even in the best of Ministers, Matth: 10. 26, 28. together with a sinfull loathnesse to intrust the Lord with the event or personall hazards which may follow upon their faithfull boldnesse, Exod. 4. 10, 13. that there is need of speciall assistance and present influ∣ence from God, to make a Minister open his mouth boldly, concealing no necessary truth, forebearing the reproof of no known vice, and fearing no flesh, with∣out regard had unto any hazard or losse he may meet with for so doing: for, Paul will have them to seek from God on this behalf, That he may open his mouth boldly. 7. The serious perpending of the excellencie, worth and mysteriousnesse of the subject, the preach∣ing and making known whereof, is intrusted to Mini∣sters, would tend to convince them abundantly of their

own insufficiency for such a task, and of the need they stand in of assistance from God, and the help of peo∣ples prayers for obtaining His assistance: for, this moved Paul to distrust his own strength, and to seek the help of their prayers; even that he was to make known the myste∣stery of the Gospel. 8. The great end for which Mini∣sters should be earnest with God for furniture and through-bearing themselves, and incite others to plead with Him on their behalf, is not that by vertue thereof they may gain applause, or get themselves exonered before men, but that the Lords people may be edified, and Christ exalted, by laying open what rich and ex∣cellent things are held forth of Him in the Gospel: for, the end why he desireth a gift of utterance and bold∣nesse, is, to make known the mysterie of the Gospel.

Verse 20. For which I am an ambassadour in bonds: that therein I may speak boldly, as I ought to speak.

HE doth, first, give two reasons, exciting them to pray for him; First, from his office, he was intrusted by God, as an ambassadour in Christs stead, to publish the glad tydings of Reconciliation with God, contained in the Gospel, 2 Cor. 5. 20. Secondly, from his bonds, which did not hinder him to preach, seing as the original word, signifying in a chain, doth imply that at this time he was not bound with fetters, but in the custody of a Souldier with whom he might go abroad, having (as the custom of some prisoners was) a chain on his right arm, which was tied to the Souldier's left arm. Next, he repeateth the gift which he would have them to seek from God on his behalf, even to deliver his message with courage and boldnesse: and he extendeth it further to all those other things which a Minister ought to advert unto in preaching. See upon Col. 4. ver. 4. doct. 11. Hence Learn, 1. As Christs Ministers do in a singular manner represent His Person, and being cloathed with authority from Him, are sent to treat and transact about

the greatest matters on earth in His Name, even the making up of peace and friendship betwixt God and sinners, 2 Cor. 5. 20. So, their deportment, for gravity, prudence and holinesse, ought to be such, as may con∣ciliate authority to their message, and bring no disgrace or rub upon Him whose Person they do sustain. It is their duty also to mannage their trust with faithfulnesse, speaking nothing but what they have a Commission for from Christ their Master, concealing nothing of what is intrusted to them to speak, but delivering all of it with that authority and gravity, boldnesse and majesty which becometh the ambassadours of Him who is Prince of the Kings of the earth, Revel. 1. -5- for, such is the ho∣nour and duty of ambassadours among earthly princes; and though this title of ambassadour for Christ, did belong to the Apostles in all respects chiefly, and in some respects to them only, as that they were confined to no certain charge, or country, Matth. 28. 19. and absolutely to be trusted as men who could not erre, at least in what they wrote, 2 Tim. 3. 16-. yet as to many other respects, and chiefly those which are mentioned in the Doctrine, i•• doth belong to all sent Ministers; and therefore they are called the Angels of the Churches, Revel. 2. 1, &c. For which I am an ambassadour, saith he. 2. The matter and purpose contained in the Gospel, even the way of making peace between God and sin∣ners, is a businesse of great importance in Gods ac∣count, and such as he would have bear weight with us: for, an ambassadour is not sent among Princes and States for triffles, but for things of highest concern∣ment. Now, God sendeth ambassadours to carry the message of the Gospel: For which Gospel I am an ambassa∣dour, saith he. 3. So great desire hath God, that lost sinners embrace the Gospel with His peace and friend∣ship offered in it, that He dealeth with them not as with traitours and rebels; but as persons of dignity and re∣spect, that thereby they may be the more induced to accept His offers: for, Kings and States send not am∣bassadours

to private obscure men, but to persons of respect and worth. Now, God sendeth ambassadours with the Gospel to sinners: For which I am an ambassa∣dour. 4. That God doth graciously condescend to send an honourable embassage for peace and friendship to worthlesse traitours and rebels, it should make the Lords people mind and respect those who are intrusted with it, and particularly to hold up their case unto God by prayer for strength, wisdom, and every other thing which becometh those who are imployed in such an ho∣nourable errand from the great God: for, he ••iddeth them pray for him, because he was an ambassadour sent from God with the Gospel; For which I am an am∣bassadour. 5. Though our provoked Lord doth send a message of peace and friendship unto a rebellious world, and putteth respect upon them by sending ambassadours to them in His stead; yet, such is their ingratitude, and such enemies are they to their own mercies, that in place of giving a thankfull meeting to such kind usage, they do what they can to affront the Lord, not only by sleighting His message. Psal. 81. 11. but by the dis∣gracefull usage of His ambassadours, contrary to the law and practice of all Nations: for, Paul, though Christs ambassadour, was neverthelesse put in bonds for the Gospel. 6. As it concerneth the Lords people to pray to God for their Ministers at all times; So chiefly when they are in a suffering case, lest through their faint∣ing in the day of adversity, they give the truth of God a dash, Philip. 1. 19, 20. and that they may be enabled by God to bear persecution with such undaunted cou∣rage as persecuters may see their labour to be but in vain, Acts 5. 34, &c. and the truth of God, for which they suffer, may receive no hurt but advantage by their suf∣ferings. Philip. 1. 12. for, he urgeth them to pray for him, from this, that for the Gospel he was an ambassadour in bonds. 7. So mercifull and long-suffering is God, that when His offer of friendship is rejected by rebels and His ambassadours, contrary to the law of Nations

imprisoned and wronged; yet, he doth not presently give up with them, and denounce an irreconciliable war against them, but pursueth them with kindnesse, and in a manner beggeth their peace, and will not take a refusall: for, His will was, that Paul, being put in bonds by them, should yet discharge the office of an ambassadour towards them, and deliver the message of peace, even to those who put him and keeped him in bonds, if they would have come to hear him; For which I am an ambassadour in bonds. 8. So zealous should Mi∣nisters be of Christs honour and the good of souls, that no sufferings for the Gospel should make them quit the preaching of it; but even when through persecution they are restrained of that liberty which they sometimes had, they ought to be alwayes doing and making use of what liberty they have: for, Paul, though in bonds, is yet doing the office of an ambassadour, and thirsting after a spirit of courage from God, for discharging of it, faithfully and boldly; I am an ambassadour in bonds, that therein, or thereof, meaning the Gospel, I may speak boldly. 9. The Lord setteth bounds to the wrath of men, in so far as he doth easily abate the extremity of their rage towards His Servants, and doth not per∣mit it to come to its full height, so long as He hath any use to make of them: for, though their rage carried them to put Paul in a chain, yet he restrained them, from making him a close prisoner, he had liberty to preach notwithstanding; That therein I may speak boldly, saith he. 10. The Lords Servants are to deliver the truths of God with much holy freedom and boldnesse, not only when they are far from apparent danger, but even when they are in the mouth of hazard, and ready to be swallowed up by it: If they speak at all, as speak they must, when God doth call them to it, it must be done without all base fear of flesh, with such confi∣dence and boldness as may evidence they are not asham∣ed of their Master or message: for, Paul, even in bonds, resolveth to speak the Gospel boldly, and craveth the help

of their prayers for that end. 11. However an un∣humbled heart, puft up with pride and confidence in his own strength, may judge it a task of no great diffi∣culty to carry a suffering lot with undaunted courage be∣fore he be put to it, Matth. 26. 33. and will readily con∣demn all as faint-hearted cowards and base back∣sliders who ride not out the storm with as much chear∣fulnesse, courage and resolution, as they conceive them∣selves would do, Job 4. 5, 6. yet, an humbled heart, acquainted with sufferings, will not judge so, but so conscious is he of his own weaknesse, and knoweth so well how hard it is for flesh and bloud to deny it self, to postpone its own safety to the keeping of a good conscience, how ready it is to faint under a continued crosse, and find out subterfuges of subtile distinctions, thereby to plead for ease and sparing of it self, that he dare not trust his own strength, nor neglect, far lesse contemn, the use of any mean appointed by God for his encouragement and strengthening: for, Paul seeth it was no easie thing to speak boldly when in bonds, and that only God could make him so to do; and therefore beggeth the help of their prayers, as a mean appointed for obtaining courage from the Lord; I am an ambassadour in bonds, that therein I may speak boldly. 12. It is not every sort of boldnesse in speach, which a Minister ought to aim at, but such as is beseeming the excellency of his message, the gravity of his office, and may con∣duce most to the end of his Ministery, the glory of God and good of the hearers; It is not fleshly boldnesse, or rather brazen-faced impudence, to vent every thing may tend to commend a man to his hearers, or to please their fleshly humours; not is it foolish temerity, or presump∣tuous rashnesse, to speak and utter the holy Oracles of God, without premeditation or serious consideration of what is most fitting to be uttered, and likely to have successe, at such a time, on such persons, and in such a place; But it is a spirituall holy boldnesse, conjoyned with modesty, gravity and prudence, and such as car∣rieth

alongst with it in the person where it is, the sense and feeling of his own infirmities, 1 Corinth. 2. 3. for, the beseemingnesse and decency, here spoken of, as it may be extended to all those necessary qualifications re∣quired in a Minister; So it doth chiefly qualifie that boldnesse presently spoken of; That I may speak boldly as I ought to speak.

Verse 21. But that ye also may know my affairs, and how I do, Tychicus a beloved brother and faithfull minister in the Lord, shall make known to you all things.

THe Apostle, being now in the third part of the chap∣ter, to conclude the Epistle, doth, first, shew, that because he neither could write, nor was it expedient to write of every thing in the body of the Epistle, he had concredited much to the bearer, who was to give them an account especially of Pauls own affairs, as how it went with him in prison, how the work of the Gospel did thrive by his Ministery, and generally how he did, or how he carried himself with courage and constancy under every dispensation. And that the bearer might get the more respect and credit, he is described, 1. from his name Tychicus. See Act. 20. -4. 2. from his state as a Christian, in which respect he is called a brother. See upon Philip. 2. 25. doct. 1. and a beloved brother, thereby to shew that he was loved by Paul, and worthy to be loved by them for his piety and parts. 3. from his office, in which respect he was a minister, and a faith∣full minister in the Lord, as answering the trust reposed in him by the Lord Christ, whose servant he was. 4. from the confidence which Paul professeth he had of his fidelity in his present imployment, while he per∣swadeth them he would keep up nothing which it concerned them to know. Hence Learn, 1. The writ∣ten Word of God in Scripture is so contrived, that though nothing necessary unto salvation be omitted. Joh. 20. 31. yet our vain curiositie to know other

things not so necessary to be known, is not thereby satis∣fied: for, Paul, having committed unto writing the sum of necessary doctrine, relating both to faith and manners for the Churches benefit in all ages, doth not write any thing of his own particular concernments, but in∣trusteth them to the bearer, as not so necessary to be known to the ages following as to the age then present; But that ye may also know my affairs, Tychicus shall make known all things. 2. The life and conversation of Christi∣ans, and chiefly of Ministers, in publick and privat, un∣der all cases, ought to be such, as they need not to be ashamed, who do know it; yea, and edification to the Church of God may arise from the knowledge of it: for, such was Pauls conversation, he acquainteth Tychicus with all, and sendeth him to Ephesus to acquaint the Church there with all. 3. It concerneth Christians much to inform themselves of the life and way of emi∣nent men in the Church of God, and chiefly of those who are, or have been sufferers for truth, and of the severall passages of Gods gracious providence towards such, though not to satisfie their vain curiosity, Act. 17. 21. yet that thereby they may be incited to simpathize with them, Heb. 13. 3. to follow their example, Iam. 5. 10. and to blesse the Lord on their behalf, 2 Cor. 1. 11. for, therefore doth Paul send Tychicus to make them know his affairs, and how he did. 4. A Minister ought to be so affectionate towards his flock, as to prefer their spi∣ritual edification and advantage to his own private concernment: for, though Paul was now every day expecting death, and had few to attend upon him, as appeareth from 2 Tim. 4. 6, 10. with 12, 16. yet he send∣eth Tychicus unto them, choosing rather that himself should want an attender, than they a comforter; Tychicus shall make known unto you all things. 5. The Minister of Christ should in like manner be ordered with prudence in giving expressions of his affection to∣wards the flock, least otherwise his imprudent carriage in the manner of what is done, doth more hurt than the

thing it self can bring of good and advantage: for, there∣fore the Apostle doth not commit the evidences of his affection to be carried to them by every man, but one whom he could trust, and they would respect, even to Tychicus a beloved brother and faithfull minister. 6. As Ministers would be loath to give their recommendation and testimony to naughty persons and those who are not deserving, least thereby they wrong the Church of God, and prejudge their own estimation afterwards when the person recommended by them doth not walk answerably; So they should not deny a testimony to those whom they know to be deserving; so far should they be from labouring to obscure and bear down the graces and gifts of God which are eminent in any of their fellow-labourers, of purpose that they themselves alone may be thought of: for, Tychicus was a man de∣serving, and therefore Paul doth recommend him, which without doubt he would not have done other∣wise; Tychicus a beloved brother and faithful minister in the Lord. 7. Though God may make use of unconverted Ministers to do good in his Church, Matth. 10. 4. with 8. yet no man can be a faithfull Minister, or approved of God in His work, except he have saving grace and be in Christ by faith: for, Tychicus is first a brother as a sound Christian, and then a faithfull minister in the Lord: 8. That Ministers are beloved one of another, and live in love among themselves, is a strong inducement to make the Lords people allow them room in their affe∣ctions, and receive their message with better will off their hand: and divisions, carnal emulations, and strifes among Ministers themselves, make both their persons and office lose much of their deserved respect among the people: for Paul sheweth, that Tychicus was beloved by him, to make him have the more respect from them; Tychicus a beloved brother. 9. It is in a singular manner required of a Minister, and the prime piece of a Mini∣sters commendation, that he be faithfull, that is, diligent in his work, 2 Tim. 4. 2. sincere in his aimes and en∣deavours

at the glory of God and the good of souls, 1 Pet. 4. 11. neither adding nor pairing unto what God hath committed unto him to speak, 2 Cor. 2. 17. What∣ever a Minister be for learning, prudence, utterance and other abilities, if he be not faithfull, he is but naught, Matth. 25. 23, with 26. for, Paul commendeth Tychicus from this, that he was a faithfull minister in the Lord. 10. A faithfull Minister will give proof of his fidelity in all the pieces of his imployment, not only in publick preaching, but also in his private coversing with the Lords people; yea, and in every thing will labour to answer the trust reposed upon him: for, Paul sheweth Tychicus would be faithfull, even in relating the case and state of Pauls particular affairs; he shall make known unto you all things.

Verse 22. Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts.

IN prosecution of the former purpose, he sheweth, first, he had not fallen upon Tychicus accidentally, but had chosen and sent him of purpose. And, next, declareth a twofold end for which he sent him, 1. that he might ac∣quaint them with Paul's affairs, as ver. 21. And 2. that he might be comfortable unto them by his presence, message, preaching and otherwayes. Doct. 1. The greater paines are taken by Christ's servants to bring matter of edification and spiritual consolation unto the Lords people, they ought to receive it with so much the better will and likeing: for, Paul sheweth that both he and Tychicus were at the pains, the one to send, the other to be sent unto them, of purpose, hereby to induce them the more to receive the message sent; Whom I have sent unto you for the same purpose. 2. The putting a right impression of the case of Christ's suffering servants, and the state of the Gospels thriving upon the hearts of Christians in other remote parts of the Church, is a

work worth the care and pains of most eminent Mini∣sters, if it were to make them undergo a long and tedious journey for that same very end: for, Tychicus was sent unto them for the same purpose, that they might know his affairs. 3. We should labour so to inform our selves of the case and carriage of others, and how it goeth with the affairs of Christ's Kingdom elsewhere, as to be drawing matter of spiritual edification thence, and con∣sequently not to feed our curious humour: for, Tychicus in making known Pauls affairs, was to aim at their spiritual consolation, much more were they to aim at it themselves; that ye might know our affairs, and that he might comfort your hearts. 4. It is the duty of every Christian, and chiefly of a faithfull Minister, to have this end proposed unto himself in all his friendly visits bestowed upon his acquaintance, and chiefly upon his flock in all his familiar conferences with them, in all the intelligence he communicateth unto them, concern∣ing Gods dealing with his Churches abroad, even that thereby they may not trifle-by precious time, or only satisfie curious ears, but furnish some matter of spiritual edification for bettering the inward man: for, Tychicus was to make them know Pauls affairs, for this end, that thereby he might comfort their hearts. 5. To know the several passages of Gods gracious providence to∣wards His suffering servants, together with their un∣daunted courage under sufferings, and the use which God doth make of their sufferings to advance His truth and cause, is and may be sufficient ground of comfort and incouragement unto the Lords people, against the sorrow and sadnesse, which their sharp sufferings, con∣sidered in themselves, cannot choose but affect the lovers of truth with: for, Paul implyeth, that their hearing of his sufferings had sadded them, and sheweth the re∣lation of Gods dealing with him would comfort them; that ye might know our affairs, and that he might comfort your hearts. 6. A Christian sufferer, supported by God, will not be so anxious about his own case, as the case

of others of the Lords people whom he knoweth to be in sorrow and heavinesse; yea, and ready to halt, and be scandalized for His cause: for, Paul, knowing their grief, and fearing their fainting at his tribulations, chapter 3. 14. doth send Tychicus of purpose to comfort their hearts.

Vers. 23. Peace be to the brethren, and love with faith from God the father, and the Lord Jesus Christ.

NExt, in the conclusion of the Epistle, is contained the Apostles ordinary fare-well wish: wherein, designing those to whom he writeth by the name of bre∣thren, he wisheth unto them in particular, 1. Peace, that is, peace with God, with their own conscience, one with another, and all sort of prosperity. 2. Mu∣tuall love among themselves; for, Gods love to them is comprehended under grace in the following verse. 3. The grace of faith, the fountain of the former, 1 Tim. 1. 5. All which he wisheth from God the Father, not ex∣cluding but including the Son and holy Ghost; (See upon Col. 3. 17. doct. 3.) and from Jesus Christ the Me∣diator, through vertue of whose merit and intercession all saving benefits are conveyed unto the Elect. Doct. 1. Ministers, who would have their pains attended with successe towards the Lords people, ought to beg that from God by prayer to be wrought in them, which by their preaching they endeavour to inculcate on them: for, peace, love and faith, are the sum of all which he hath been presently instructing them in, and pressing upon them, and here he seeketh all from God by prayer; Peace be to the brethren. 2. A Ministers prayers for ob∣taining the Lords blessing upon his pains towards his flock, should be serious, servent, insisted upon, and of∣ten inculcated untill a gracious answer thereof be grant∣ed: for, the Apostle began with this prayer, or wish, chap. 1. 2. and here he closeth with it; Peace be to the brethren. 3. Even Believers are not made perfect in

grace at the first, the Lord doth carry on that work by steps and degrees, that somewhat of Him may be seen in every step; and therefore as themselves are bound to grow in grace, by adding one grace to another, 2 Pet. 1. 5, 6. and one degree of the same grace to the former, 2 Pet. 3. 18. So, it is the duty of others to help them on towards growth by their prayers and wishes: for, those who were already regenerated among the Ephesians, had faith, love, and peace wrought in them at the first, and Paul wisheth here a further degree of, and growth in, those from God to them; Peace be to the brethren. 4. Though it be the duty of all to live in peace and love, yet a truely Christian and peaceable frame of spirit, to∣gether with love, which is not a meer moral vertue, but a saving grace flowing from the root of faith, is only to be found among true Believers, and should be sought∣after by such especially; coldrifenesse of affection, and unpeaceable walking, being more unbeseeming them than any others: for, therefore doth he wish for peace and love to the brethren, that is, those chiefly who were brethren in Christ and born of God. 5. There cannot be a peaceable frame of spirit in any towards others, nor yet an harmonious walking with them, nor any thing else, except sinfull renting and shamelesse striving, but where the grace of love is; whereby the heart is armed against all irritations arising from the infirmities of others to break the bond of peace, Eph. 4. 2, 3. for, he con∣joyneth these two in his wish, peace, whereof, one branch is a peaceable frame of heart and harmonious walking, and love: Peace be to the brethren, and love. 6. As the graces of faith and love are different, and there∣fore the one cannot be the form or essence of the other; So they are alwayes conjoyned; where one is, there the other must be also: for, he speaketh of them as two dif∣ferent graces, whereof the one doth necessarily follow upon the other; And love with faith. 7. See what is already observed from Gal. 1. 3. Philip. 1. 2. Col. 1. -2. upon the persons from whom, and through whom

those good things are wished and sought; even from God the Father and the Lord Jesus Christ.

Vers. 24. Grace be with all them that love our Lord Jesus Christ in sincerity. Amen.

HEre the Apostle wisheth for grace, that is, Gods free favour and love in Christ, the fountain and sum of all the former good things wished-for, and en∣largeth his wish towards all Believers, described from this, that they love Jesus Christ in sincerity, or incor∣ruption (as the word signifieth) that is, not for a time only, but constantly, not in hypocrisie, or shew only, but sincerely and really; and so closeth up all with his Amen, as an evidence both of his affectionate desire and confidence of an answer. Doct. 1. Though we may have a more particular eye to some than to others, by making mention of them expresly in our prayers because of our charge of them, present imployment about them, or other near relations towards them; yet, we ought not to exclude any, especially of these who have relation to Christ, but are to remember all such, at least in ge∣nerall, and seek the same good things from God to them which we wish for others: for, the Apostle, having made expresse mention of the believing Ephesians, under the name of Brethren, ver. 23. doth here extend his charity and prayers towards all who love our Lord Je∣sus Christ in generall; Grace be with all them, saith he. 2. The more the heart is exercised in spirituall duties, especially in prayer, it groweth more warm and more enlarged to the exercise of all those saving graces, re∣quired in that duty, and especially to publick-minded∣nesse, and the exercise of charity towards the Saints, and of faith in Jesus Christ: for, Paul, continuing his prayers and wish untill this verse, getteth his charity en∣larged in the exercise of it, towards all Christians in generall, and his faith strengthened to the owning of Christ as his own; Grace be with all that love our Lord.

3. Gods grace, or free favour, is the sum of all which a man needeth to wish, either for himself or others, it is virtually all things, so that the man that hath it, wanteth nothing; he hath all good and necessary things in their cause and fountain, he doth also possesse all such things in that measure God seeth fitting for him: for, in this part of his wish, which relateth to all lovers of Christ in generall, he doth only make expresse mention of grace, as virtually comprysing peace, love and faith, which he wished to the brethren, ver. 23. Grace be with all them that love our Lord. 4. Love to Jesus Christ, is a sure mark of those who have saving interest in the good things purchased by Him, and one of those marks which are best known to the person who hath it; love to Christ where it is, cannot be well hid: for, Paul, designing those who might plead interest in the good things pray∣ed-for, describeth them by their love to Christ, as being a mark both sure and easily discerned; With all them that love our Lord. 5. The Lords Servants ought to endea∣vour, that those, who are in a gracious state, and have right to the great and good things purchased by Christ, may know so much, and for that end would furnish them with the knowledge of such marks and evidences as may be most easily discerned where they are, and in∣fallibly prove the soul that hath them to be in a state of grace: for, Paul giveth such a mark of those who had interest in the good things prayed-for, even love to Christ, that they might know so much of themselves; With all them that love our Lord Jesus Christ. 6. It is the duty of Ministers to lay hold on all occasions to re∣commend this grace of love to Christ, by holding forth those many good and excellent things which do accom∣pany it, and are made evident to be in the heart by it, that so the Lords people may be the more incited to be∣stow their love and heart upon Him: for, Paul, to stir them up to the love of Christ, recommendeth this grace, by making it the mark and evidence of the man that hath interest in all the good things wished-for; with

all them that love our Lord. 7. Though we are bound to pray even for those who are graclesse, that God may bestow grace upon them; yet the more speaking evi∣dences there be of true grace in any, we may be the more encouraged to pray to God for them, and with greater confidence to expect a gracious return of our prayers upon them: for, Pauls wishes to God, to which he affixeth an Amen, in evidence of his confidence to be heard, are put up in behalf of those who do love our Lord Jesus Christ. 8. As there are many who professe love to Christ, whose love is, and, when it is tryed, will be found to be but counterfeir, unsincere and not reall; So the good things promised to those who love the Lord Jesus Christ, do not at all belong to any of that sort, whatsoever their deluded hearts may sancie to the contrary, but to such only, who love Him really, sin∣cerely, and testifie their love into Him by keeping His commandments, Joh. 14. 15. and especially by loving those who are His, 1 Joh. 4. 20, 21. for, the Apostle qualifieth that love to Christ, which is an evidence of interest in the good things wished-for, by sincerity: which implyeth there is somelove not sincere; That love our Lord Jesus Christ in sincerity. 9. The more sincere a man is in the exercise of any grace, or practice of any duty, he will endure the longer; sincerity in good is al∣wayes attended with perseverance, but hypocrisie doth soon faint and wholly sit up at the last, Joh. 27. 8, 9. with 10. So much is implyed by the word, here rendered sincerity, as Tit. 2. -7. which also signifieth incorruption: That love our Lord Jesus Christ in sincerity,

Amen.

FINIS.