Vers. 1. PAUL an Apostle, not of men, neither by man, but by Jesus Christ, and God the Father, who raised Him from the dead, 2. And all the Brethren which are with me, unto the Churches of Galatia.

IN these two Verses is the Inscription of the Epistle, holding forth, 1. Who did write it, to wit, Paul, described from his Office, and his Call to that Office, which were both wholly divine, as being immediately from God, ver. 1. And the Brethren with him; such were eminent Professors, but especially publick Preachers, who then were with Paul, and did give their testimony to those Truths contained in this Epistle, though they were not the immediate Pen-men of the holy Ghost in it, as Paul was. 2. To whom the Epistle was written, ver. 2. From ver. 1. Learn, 1. Free-grace doth often light upon the most unworthy, not only by giving grace and salvation to themselves, but also making them some­times instrumental for the Kingdom of Christ, and for bringing about the salvation of others: for, Paul, once a wicked persecutor, 1 Tim. 1. 13—is now made an emi­nent Apostle; Paul an Apostle. 2. Faithful and called Ministers of Jesus Christ, are to be so far from cowardly ceding, or heartlesse fainting under the bold, bitter and unjust aspersions of those who would labour to question their Calling, and thereby weaken their Authority, and render the truth of their Doctrine doubtsom, Mat. 21. 23. that they ought so much the more, for the credit of their Office, Rom. 11. 13. and for the Truth's sake which they preach, 1 Cor. 7. 25. avow their Calling against all, who do question it. Thus Paul, writing to these Gala­tians amongst whom, by means of the false Apostles, his Authority was questioned more than in any other Church, (chap. 2. 6, 9, &c.) expresseth himself more largely in avowing his Call to the Apostolick Office, than in any other Epistle: not only affirming that he [Page 4] was called by Jesus Christ, and God the Father; but also denying that he was an Apostle of men, or, by man. 3. The Apostolick Office had this common to it with all other Church-offices, whether ordinary, or extra­ordinary, Eph. 4. 11. that it was not the invention of man, or founded upon authority meerly humane, but was instituted by Jesus Christ, to whom only it apper­taineth to appoint Office-bearers in His House, 1 Cor. 12. 28. for which respect, Paul affirmeth he was an Apostle not of man, as the Ambassadors and Officers of Princes and States are: Ministers are Ambassadors for Christ, representing Him, and having their Authority from Him, 2 Cor. 5. 20. 4. The Office of an Apostle had this peculiar unto it self, that the designation of the per­son to undergo that Office, was not mediately by the election and suffrages of men, as it is in the calling of ordinary Office-bearers, Act. 14. 23. but immediately from God; so that the Function of the Apostles ceased with them, and did not passe by succession to a Pope or any other: for, in this respect, Paul affirmeth he was an Apostle, not by man, to wit, meer man, but by Jesus Christ, and God the Father. He was called immediately by God, Act. 9. 15. Doct. 5. That Jesus Christ is not meer man but God also, appeareth from this, that the Apostle here opposeth Christ to man, and so He behoved to be more than man: and this was not an Angel, Heb. 2. 16. and therefore He was also God; Neither by man (saith he) to wit, meer man, but by Jesus Christ. 6. When Scripture ascribeth an action to the Father, the first Person of the blessed Trinity, as done by Him, it is not to be so under­stood, as if the Son and holy Ghost were excluded from having hand in that action; but that they are rather in­cluded in the Father, as persons of the same Godhead: for, the calling of the Ministers of the Gospel, which is ascribed to God the Father, is ascribed to the holy Ghost, Act. 20. 28. and Paul, who is here said to be called by God the Father, is by the holy Ghost separated and sent forth unto a particular imployment in his Calling, Act. [Page 5] 13. 2, 4. and the raising of Christ from the dead in like manner ascribed to God the Father here, is ascribed to Christ also, Joh. 10. 18. and to the holy Ghost, Rom. 8. 11. And God the Father, who raised Him from the dead. All the external actions of the Godhead towards the crea­tures, are common to the whole Trinity, Joh. 5. 19. So that the ascribing of some actions to the Father, is not, as if any of the rest were not concurring, But because of the order of working, which is among the Three Persons; the Father being the first fountain of working, as doing all things from Himself (1 Cor. 8. 6.) by the Son (1 Cor. 8. 6.) and holy Ghost, 1 Cor. 12. 6, 8. because of this order, those actions which are common to the whole Trinity, are frequently ascribed unto the Father. 7. As Jesus Christ who hath life in Himself, Job. 5. 26. and is the fountain of life unto others, (Joh. 6. 33.) was once among the dead; so He was raised again by the power of the Father from death unto life, and is alive for ever­more, Amen, Rev. 1. 18. it being impossible that He should be holden by death, Act. 2. 24. and Divine Ju­stice having received full satisfaction from Him for all which He undertook to do or suffer, as our Cautioner, Joh. 16. 10. Who raised Him from the dead, saith he. 8. So blinded are men usually with preposterous zeal to­wards their erroneous opinions, that frequently they do alleage those things for to uphold them, which of all other things are most contrary unto them: Thus the false Apostles, that they might shake the Truth preached by Paul, and establish their own contrary Error, did alleage that he was no lawful Apostle, as for other reasons, so it would seem mainly for this, Because he had not seen Christ in the flesh, 1 Cor. 9. 1. nor yet was called before His death; and that therefore his Doctrine was not to be much regarded: Which reason Paul doth here refute, by shewing he was called by Christ, after He was raised from the dead, and had taken possession of His glorious King­dom; leaving unto them to gather, that therefore his Call [...]ng had at least no lesse dignity and glory in it than [Page 6] if he had been called by Christ when He was here upon the Earth in the dayes of His flesh; And God the Father, who raised Him from the dead.

From vers. 2. Learn. 1. The moc they are whom God maketh use of to hold out the beauty of Truth and Holi­nesse unto us, that we may imbrace and follow it; or, the deformity and danger of Error and Vice, that we may fly from, hate, and abhor it, We are the more to take heed how we reject or imbrace, dispise or obey what is so pressed upon us; as knowing there will be the moe to bear witnesse of our guilt, and seek to the equity of God's judgment against us, if we obey not, Luke 9. 5. for, Paul doth joyn the consent of all the Bre­thren who were with him, unto what he writeth; that so his Doctrine and Reproofs might have the more weight; And all the Brethren which are with me. 2. Though the sins of a Church, whether in Doctrine or Manners, are not to be reputed as no sins by us, because they are connived at, or pleaded for by a Church, Jer. 5. 31. and though the sins of Churches are to be pleaded against by private Christians in their places and stations, Hos. 2. 2. So far are they to be from following of a multitude to do evil, Exod. 23. 2. Yet we are not so to stumble at the many sinful failings; yea, grosse enormities, which may be in Churches, relating either to Faith or Manners, as presently to unchurch them, by denying them to be a Church, or to separate from them, by refusing to keep communion with them in lawful and commanded Or­dinances, being purely administrated according to the prescript of God's Word, chiefly if their Error be not contrary to fundamental Truths, or at least if they erre of humane frailty, and not obstinately or avowedly: for, the Churches of Galatia had made a grievous revolt, even from a fundamental Truth, ver. 6. and chap. 3. 1. and yet because they were rather through frailty sedu­ced by others, than active seducers of others, therefore he useth much meeknesse and moderation towards them, allowing them the name of Churches, and exercising his [Page 7] Apostolick care towards them as a part of his charge, and thereby keeping communion with them, as with Churches which were sickly and under cure; Unto the Churches of Galatia: which Truth makes nothing against our separation from the Church of Rome, as being after much pains taken in order to their reclaiming, and not untill we were driven to it by persecution; besides that the Romish Church had erred in the foundation obsti­nately, and avowedly.

Vers. 3. Grace be to you and peace, from God the Father, and from our Lord Jesus Christ.

HEre is the Salutation, wherein he wisheth unto them God's gracious favour and good-will, whereby He is well-pleased with the Elect in, and for Christ, Rom. 3. 24. and Peace, that is, first, Peace of conscience, and with God, Rom. 5. 1. Secondly, peace with the creatures, as with the Angels, Col. 1. 20. with the Godly, Isa. 11. 9. with our selves, all within us being conform to the rule of the renewed mind, Rom. 8. [...]1. and in some respect with our enemies, Prov. 16. 7. and with the beasts of the field, Hos. 2. 18. Thirdly, Prosperity and good successe, Psal. 122. 7. All which he seeketh from God the Fa­ther as the fountain of Grace, and from Jesus Christ as the conduit or pipe to convey Grace from the Father unto us, Job. 1. 16. Doct. 1. God's gracious favour and good-will is to be sought by us in the first place, whe­ther for our selves (Psal. 4. 6.) or others: that being a most discriminating mercy betwixt the Godly and the wicked, Ephes. 1. 6. and a mercy which of any other bringeth maniest mercies alongst with it, Psal. 84. 11. Yea, all things are mercy to a man, who hath ob­tained that mercy, Rom. 8. 28. for, the Apostle wisheth for Grace unto them first; Grace and peace. 2. Peace also is to be sought, even Peace with God, Peace with the creatures, together with prosperity and good success; but withall, Peace is to be sought after Grace, and not to [Page 8] be expected before it. Peace without Grace, is no Peace: there can be no peace with God, no sanctified peace with the creatures, nor sanctified prosperity or successe to our undertakings, except through Jesus Christ we lay hold on God's favour and grace; Yea, there is no peace to the wicked, saith my God, Isa. 57. 21. Thus the Apostle wisheth unto them also Peace, but so as it flow from Grace; Grace and Peace. 3. Grace and Peace are such, as we cannot acquire unto our selves by our own indu­stry or pains: they come from God, are to be sought from Him, and His blessing is more to be depended upon for attaining of any thing, which cometh under the com­passe of Grace and Peace, than our own wisdom, in­dustry or diligence; So Paul seeketh Grace and Peace from God the Father. 4. Whatever favour we seek from God, we are to seek it also from Jesus Christ as Media­tor: for, He hath purchased it, Eph. 1. 7. He is appoint­ed Lord of His own purchase to bestow all, Act. 5. 31. and there is no coming to, or trysting with the Father; but in Him, Joh. 14. 6. Thus Paul seeketh Grace and peace from our Lord Jesus Christ. 5. They to whom Grace and Peace belong, are such as acknowledge Christ for their Lord to command and rule them, and do yeeld subjecti­on to Him in their heart and life: for, while the Apostle wisheth Grace and Peace to them, he doth lead them to thoughts of Christ's Soveraignity, he himself taking Him up as Lord, and holding Him forth so unto others; From our Lord Jesus Christ.

Vers. 4. Who gave Himself for our sins, that He might de­liver us from this present evil world, according to the will of God, and our Father.

THe Apostle (having but mentioned Christ, ver. 3: that he may in the very entry draw the minds of these Galatians from off their errors and superstitions to imbrace Him, as one in whom is fulnesse of sufficiency for the redemption and justification of lost sinners) doth [Page 9] describe Him from one eminent action of His, whereby, as the great High-priest over the House of God, Heb. 10. 21. He did offer up Himself, Soul (Isa. 55. 10.) and Body (Heb. 2. 14.) by death upon the Crosse, Joh. 19. 17, 18. that He might expiate and take away (Joh. 1. 29.) the sins of the Elect, Joh. 17. 9. and that hereby He might deliver them from this present evil world, or from the sin, misery and cruelty of wicked men in the world, who get the name of world, 1 Joh. 5. 19. and all this He did in obedience to His Father's will, who had fore-ordained this to be the only way of bringing lost sinners to Heaven, Heb. 10. 8, 9. Doct. 1. The lively impression of Christ's worth and excellency, doth ordi­narily so fill the hearts of those, who know Him, and have tasted how gracious He is, as there will be a readi­nesse, upon any occasion of mentioning Him, to break­forth in His commendation: for, such is the constraining power of love on Paul's heart, that usually he doth not so much as make mention of Him, but presently he must extoll, and at large commend Him; so doth he in this verse, Who gave himself, &c. which his attainment, should be our aim; and his practice, our copie, 1 Cor. 11. 1. 2. The well-grounded knowledge of what Christ is to us, and hath done for us, together with the frequent re­membrance of it, is a soveraign Antidote against all those Errors and Superstitions, which tend to draw us from Christ, either in part, or in whole; and that, both to prevent them, and to purge us from them: He is that Sun of righteousnesse, Mal. 4. 2. the arising whereof doth easily dispel and scatter all those fogs and mists, Act. 19. 18, 19, 20. for, Paul, in order to this end, doth in the very entry hold forth what Christ had done for them; Who gave himself, &c. saith he. 3. So deep and deadly was the guilt of sin, Gal. 13. 10. So exact was the justice of God, and so unalterable was His faithfulnesse in executing the judgment, which was denounced for sin, (Gen. 2. 17.) that there was no delivery to the Elect from it, without the payment of a ransom and satisfaction for the wrong [Page 10] done by sin to the provoked justice of God: for, Christ gave himself for our sins, that is, a propitiation for them, 1 Joh. 2. 2. and to cleanse us from them, 1 Joh. 1. 7. 4. Nothing lesse could be a satisfying ransom to the Fa­ther's justice, than the offering-up of Jesus Christ, the holy, harmlesse and spotlesse Lamb of God, both in Soul and Body, as a Sacrifice, by death upon the Crosse. The wrong was infinit, Gen. 39.—9. and so must the price be, even no lesse than the Bloud of God, Act. 20. 28. Who gave himself for our sons. 5. Such was the desire which Jesus Christ had to the salvation of lost sinners, Prov. 8. 31. such was His care to perform what He had under­taken to the Father, and what was fore-told of Him in Scripture, (Psal. 40. 7, 8.) that willingly, and of His own accord, without any constraint, except that of love, (Joh. 15. 13.) He did offer up himself a Sacrifice to satisfie provoked justice: for, He gave himself for our sins, saith Paul. 6. They for whom Christ did give Himself up­on the Crosse, are also delivered by Him from this pre­sent evil world: which Christ doth not by taking them presently out of this world by death, or otherwise. Joh. 17. 15. But, first, by renewing their natures, and so se­parating them from the condition of unregenerate men, who are called the world, 1 Joh. 15. 19. And, secondly, by guarding them against those baits and snares of sin­full temptations, which are mainly prevalent in the men of this world, 1 Joh. 2. 16. Thirdly, by defending them, so far as He seeth conducing for His own glory, (Psal. 76. 10.) and their good (Psal. 84.—11.) from the malici­ous cruelty of wicked men of this world, Psal. 105. 14. And, lastly, by taking them at the close of their time (2 Cor. 5. 1.) from Earth to Heaven, that they may be for ever with Himself, Joh. 14. 3. for, He gave himself, that He might deliver us from this present world. Doct. 7. So much do wickednesse and wicked men abound in the world, Gen. 6. 5. so many are the snares and tempta­tions to sin and wickednesse, which are in it, 1 Joh. 2. 16. so many also are the crosses and calamities, which godly [Page 11] men may resolve to meet with while they are in the world, Psal. 34. 19. that though the world simply in it self, and as it speaketh our duration and abode in this life, all the dayes of our appointed time, be not evil, but distinguished from evil, Joh. 17. 15. Yet for those causes, and in those respects, the present world is an evil world; for so it is here called. 8. That any of lost man­kind, in whom by nature sin doth reign, should have their natures renewed, the power of sin in them morti­fied, and so themselves delivered from this present evil world, it was necessary that Christ should offer up Him­self: for, as life eternal, so also God's Image and Holi­nesse was forfeited by Adam's fall unto all his posterity, 1 Cor. 15. 21. and so behoved to be purchased by Christ's death before ever we could attain unto it, Heb. 9. 14. for, saith the Apostle, He gave himself, that we might be deli­vered from this present evil world. 9. This evil world, wherein so much wickednesse, so much misery, and so many wicked men abound, is but present, not lasting; transient, not continuing; it is hastening to its end, Rom. 8. 19. and at last shall be consumed with fire, 2 Pet. 3. 10. and a new World, new Heavens, and a new Earth, are to succeed unto it, wherein shall dwell righteousness, 2 Pet. 3. 13. for, he calleth this a present world, import­ing that there is another to come. 10. That Jesus Christ did offer up Himself in satisfaction to provoked Justice for the sins of the Elect, was a thing decreed and ap­pointed by the Father, which, as it speaketh the Fathers unspeakable love unto lost sinners, Joh. 3. 16. so it sheweth the ground whereupon the satisfaction given by Christ, is accepted for those, who by faith lay hold on Him. Joh. 6. 39, 40. it was so transacted betwixt the Father and the Son, even that He should give himself for our sins, ac­cording to the will of God, to wit, the Father: for, when God is opposed to Christ, then God signifieth the Father; Yet so, as the other two Persons of the Godhead are not excluded, as is noted upon Ver. 1. Doct. 6. 11. By rea­son of this satisfaction given by Jesus Christ to provoked [Page 12] justice for our sins, God, who was before a consuming fire to sinners, Heb. 12. 29. a strict sin-pursuing Judge, Exod. 34. 7. becometh now our Father: for, justice being satisfied, and that satisfaction laid hold upon by faith, Rom. 5. 1. the enimity ceaseth, and we become children; yea, heirs and joynt-heirs with Christ, having received the Spirit of adoption, whereby we cry, Abba, Father, Rom. 8. 15, 16, 17. This is imported, while it is said, Ac­cording to the will of God, and our Father.

Vers. 5. To whom be glory for ever and ever. Amen.

HEre is the close of the Salutation: in which, by hold­ing forth his own practice for an example, he com­prehendeth the duty of the Redeemed: they are to ascribe lasting glory and praise to God the Father for His good­will to this work of our Redemption by Jesus Christ. Doct. 1. As God, in this great work of our Redemption by Jesus Christ, hath made the glory of almost all His Attributes, especially of His Justice, as to Christ, Rom. 8. 32. of His Mercy, as to us, Eph. 1. 7. and consequent­ly of His infinit Wisdom (1 Tim. 1. 17.) to kyth and shine forth: So it' is the duty of the Redeemed, and such a duty as useth willingly to flow from the very making mention of that so excellent a Work, in a heart duely af­fected with the worth thereof, even to acknowledge that glory of His which is manifested therein, and to wish that His glory may be set forth more and more, both by our selves and others; and this not only by speaking to the commendation of His Glory and Greatnesse, Psal. 145. 5, 6. but by making our whole life and conversa­tion to be nothing else, but a testimony of our thank­fulnesse to Him, 2 Cor. 5. 15. for, the Apostle, having mentioned that great Work, ascribeth glory to God, as God's due, and his own duty; To whom be glory. 2. This duty of ascribing glory to God for the great and excel­lent work of our Redemption, is such, that it can never be sufficiently discharged: there is no lesse required than [Page 13] a succession of Ages to Ages; yea, and Eternities leisure to ascribe glory to God: for, so much is imported, while he saith, To whom be Glory for ever and ever. 3. The Glory of the Redeemer, and of God who sent His Son to do that Work, shall be the long-lasting and never­ending song of the Redeemed-ones through millions of imaginable ages, even to all eternity: so much doth the word, rendered for ever and ever, bear: for, it signifieth to ages of ages, or innumerable ages. 4. Our praise and thanksgiving to God, must not be formal or verbal only, Mat. 15. 8. but ought to be fervent and serious, as proceeding from the most intimate affection of the heart, (Luk. 1. 46, 47.) signified by the word, Amen, that is, Let it be so; an earnest wish.

Vers. 6. I marvel, that ye are so soon removed from Him that called you into the grace of Christ, unto another Gospel;

IN the second part of the Chapter, that the Apostle may reclaim those Galatians from their Errors, he fal­leth upon them with a sad, though most gentle, reproof; wherein, by way of admiration at their unconstancy, he chargeth them with the sin of suffering themselves to be so easily and so soon seduced by their false Teachers from the Truth, which they had once imbraced: whereof he mentioneth three dangerous consequences, first, That hereby they had made defection from God, who called them; and consequently were ungratefull, as walking unworthy of their heavenly calling, Eph. 4. 1. Secondly, That herein they had the doctrine of Free-grace through Jesus Christ, without which they could not be saved, Eph. 2. 8. And, thirdly, They had imbraced another Gospel and way of Salvation, held forth by the false Apostles, concerning which he declareth his judgment in the following Verse. Doct. 1. It is the duty of Christ's Ministers, not only to hold out the pure and sincere truth of the Gospel unto the People of their Charge, Act. 20. 27. But also to defend it, by convincing of gainsayers, and [Page 14] by reproving those sadly, who are carried away with contrary errors: for, so doth the Apostle here reprove those Galatians, I marvel, that ye are so soon removed. 2. The Ministers of Jesus Christ, are in all their reproofs, chiefly against such who are carried away with the spirit of error, and are not incorrigible in their error, to use much moderation and meeknesse, eschewing all sharp­nesse of speech, at least until pains be taken to inform their judgment; and this, left the evil which they intend to cure, be otherwise made worse: for, although Paul intend afterwards, chap. 3. ver. 1. (having once con­firmed his Doctrine from Scripture) to rebuke them most sharply; yet he doth not here, at the first entry, in an upbraiding way, shame them, but using much mo­deration and meeknesse, with admiration and grief, ma­keth mention of their levity unto them; and this, be­cause many of them at least were not yet incorrigible, chap. 5. 10. I marvel, &c. saith he. 3. They are also in all their reproofs, to use much warinesse and circum­spection, not omitting any circumstance which may justly extenuate the sin reproved, or furnish with any ground of hope concerning the amendment of him who is reproved: for, hereby the bitter potion of a medicinal reproof is much sweetned, & the guilty patient alluted to the more thorow-receiving of it: Paul useth this circum­spection, while he saith, not ye of your selves do remove to another Gospel, but ye are removed, passively; there­by laying the chief part of the blame upon others; and while he speaketh of them in the present time, not that they were already removed, but as being in the act of removing, so that their case was not desperate; I mar­vel, that ye are removed: In the Original, it is a word of the present time. 4. The most quick-sighted of Christ's Ministers, may be much deceived and disappointed in their expectation of good things from some eminent Pro­fessors (for, in charity they are obliged to hope the best of all, 1 Cor. 13. 7. in whom the contrary doth not ap­pear, Tit. 1. 16.) and so may readily fall short of their [Page 15] hope, as Paul sheweth he did, while he saith, I marvel, that ye are removed; importing, that their defection had fallen forth beyond his expectation; for, at such things men use to marvel, Mark 15. 44. Doct. 5. The Servants of Jesus Christ, are not, under the pretence of warinesse and circumspection in reproving, to omit any circum­stance, which may deservedly aggrege the sin reproved, whereby the guilt may be charged home with greater weight upon the sinners conscience, 2 Sam. 12. 7. pru­dence and faithful freedom may well consist, Mat. 10. 16. Thus Paul heapeth together several things, whereby their apostasie was aggreged, as that it was sudden, a turning from God, and to another Gospel; I marvel that ye are so soon removed, &c. 6. How great need have they who stand, to take heed lest they fall, 1 Cor. 10. 12. seing such is mans inconstancy, especially in the matter of Religion; that they who are flourishing Professors of saving Truths now, may upon a sudden, and with very little ado, be carried away to soul-destroying Errors be­fore it be long: for, such were those Errors, unto which the Galatians were removed, chap. 5. 2. and that so soon, either after their first conversion, or after the time when they were first assaulted by the false Apostles, which doth not militate against the doctrine of perseverance, seing Paul speaketh to the whole visible Church, among whom some had never saving grace; and for the few truly gracious, which were among them, there is nothing here to prove that their falling away was either total or final. 7. This aggregeth the sin of any person not a little, when he doth suddenly without difficulty or resist­ance, and with ease succumbe and yeeld unto the tenta­tion: for, hereby is their defection aggreged, even that they were so soon removed; they did not long resist the [...]ntation. 8. Though active seducers of others from Truth, be more inexcusable than simple creatures that are seduced by them, Rom. 16. 18. Yet, even those of the lat­ter sort, are not altogether free of guilt; when the blind do lead the blind, both fall together in the ditch: for, [Page 16] herein were these Galatians guilty, that they did suffer themselves to be seduced, or, so soon removed from Him that called them. 9. As the dangerous consequences which follow upon Error, ought to be presented unto People, that thereby they may be made the more to flie from it; So there are some Errors in Doctrine, which do no lesse separate the person erring from God and in­terest in free-grace, than profanity of life doth: of which Errors, this is one, the maintaining of Justification by works: for, Paul sheweth that by this Error they were removed from God, who had called them, and from the grace of Christ. 10. As the inward effectual calling of sinners from the state of nature unto grace, is the work of God, which He bringeth about by the preaching of His Word, 1 Cor. 1. 21. Yea, and the external calling of men from Idols, to be Members of the visible Church, which is attended with professed subjection upon his part, who is called, unto God's Laws and Ordinances, is his work also, though in an inferiour degree and re­spect: So it is no small aggravation of sin or error in any person, when it is evidently inconsistent with, or re­flecting upon, that state, unto which he is called: for, Paul describeth God here, as elswhere, chap. 5. 8. from His calling of them, and chooseth to describe Him so, while he is speaking of their defection; that hereby he may aggrege it, as reflecting so much upon their calling; From Him that called you. 11. The Gospel is a Doctrine which holdeth forth much of Christ's free-grace and good-will to sinners, and specially in this, that Heaven and Salvation, though purchased at a dear rate by Christ, Joh. 3. 16. is notwithstanding freely offered unto all, Rev. 22. 17. and really to be bestowed upon all who do but come to Him, Joh. 5. 40. and by saving­faith lay hold upon Him, Joh. 3. 36. for, God's calling them to receive the Doctrine of the Gospel, is here ter­med His calling them unto the grace of Christ. 12. It is ordinary for Seducers, and those that are acted by a se­ducing spirit, to usher-in their Errors by some excellent [Page 17] designations, as of New-Lights, a more pure Gospel­way, and what not? as here they design their Eerror, by the name of another Gospel; and this doubtlesse, as they would have had the people believe, a more excel­lent Gospel than what Paul had preached: for, Paul in imitation of the false Apostles, calleth their Errors An­other Gospel.

Vers. 7. Which is not another; but there be some that trouble you, and would pervert the Gospel of Christ.

THe Apostle taketh away that excellent title from the error of the false Apostles, whereby themselves did design it, and denieth it to be a Gospel at all; yea, and to be any other thing but the invention of men, whereby they troubled the Churches peace, and laboured to over­turn and corrupt the doctrine of the Gospel. Doct. 1. It is the part of Christ's Ministers to undeceive a seduced People, by taking off the vail of fair pretences, where­with Error useth to be covered, and so made the more taking, and to set it forth in its vilest colours, that People may loath it: for, Paul doth take the name of Gospel from this error, declaring it to be nothing else but a perverting of the Gospel; Which is not another. 2. There is but one Gospel, one in number, and no more; and but one way to Salvation held out in the Gospel, which is by Faith laying hold upon the righteousnesse of Christ, Joh. 3. 16. Whatever doctrine holdeth forth any other way to Salvation than this, it is no Gospel, no glad-tidings of Salvation, but a perverting of the Gospel: for, so doth Paul affirm of the doctrine taught by the false Apostles; Which is not another, &c. 3. The proper effect of Error, is, to trouble the Churches peace; first, their outward peace among themselves, the patrons of Error being zea­lous of nothing so much as to gain many followers, Mat. 23. 15. for attaining whereof, they scruple not much to make wofull rents and deplorable schismes within the Church, Rom. 16. 17. Secondly, their inward peace of [Page 18] conscience, while some are thereby rendred first per­plexed, and anxious what to choose or what to refuse, and at last are made to question all Truth, 1 Cor. 15. 32. and others to imbrace Error for Truth, and so to ground their peace upon an unsure foundation, which can give no solid peace, no not in the mean time; and whatever false peace is thereby offered, it will afterwards end in trouble, Jude 13. Hence it is said here of the false Apo­stles by Paul, There be some that trouble you, to wit, by their Errors. The Scripture-use of the word, is, mainly to signifie inward trouble, anxiety, fear and perplexity of mind, Mat. 2. 3. and 14. 26. The word seemeth to be borrowed from the troubling of waters, Job. 5. 4, 7. which usually cometh to passe by great winds, Jona. 1. 7. and applied to the troubling of the Galatians by the winds of erroneous doctrine, Eph. 4. 14. Doct. 4. Then is usually the design of Satan, and of his instruments, against Truth, most dangerous, and so most to be watch­ed against and feared, Mat. 7. 15. when they speak fairest and endeavour to palliate their Errors with specious pre­tences: for here, when they pretend to no lesse than the holding out of a more excellent Gospel than Paul's, ver. 6. they endeavour even to pervert and overturn the Go­spel of Christ. 5. However people, who are in hazard of seduction, or already seduced unto Error, are to be tendered, and by all means servently to be laboured with, in order to their confirmation or recovery, Jude 22, 23. Yet these obdured Leaders and desperate Seducers, are not much to be taken notice of: Paul thinketh such unworthy, whom he should once name; But there be some that trouble you. 6. The Doctrine which main­taineth that Justification and Salvation are obtained partly by Christ, and partly by the merit of good works, is a perverting and total overturning of the Gospel, in so far as it contradicteth the main scope of the Gospel, which is to hold out and exalt Christ as our compleat Saviour, Mediator, and Ransom, and not in part only, Eph. 2. 7, 8, 9. 1 Joh. 1. 7. Hence the false Apostles, while [Page 19] they presse justification by works, as appeareth from the tenour of the following dispute, are said to pervert the Gospel of Christ.

Vers. 8. But though we, or an Angel from Heaven, preach any other Gospel unto you, than that which we have preached unto you, let him be accursed.

IN the third part of the Chapter, the Apostle, that he may justifie his former reproof, asserteth the Divine Authority of that Gospel, which he had preached unto them. And first, by denouncing the terrible curse of eter­nal separation from Christ against those who should corrupt that Doctrine by preaching another way of Sal­vation differing from it. The certainty of which denoun­ciation he confirmeth from the supposition of an impos­sible case, That if either he himself, or the other Apostles with him, Yea, or if an Angel from Heaven should teach otherwise, they were not to be exempted from this curse; and therefore much lesse should there be exempti­on for others. Doct. 1. The written Word of God, without the help of unwritten traditions, containeth in it all Truths necessary for bringing about the salvation of those who yeeld themselves to be instructed by it: for, the written Word comprehendeth the sum and substance of all that Paul preached or believed, Act. 24. 14. and no Doctrine, differing from what he had preached, was to be taught under the hazard of a curse, which could not be, except he had preached all necessary Truths; Let him be accursed, saith he, who preacheth any other Gospel. 2. Whatever Doctrine is propounded unto the Church, as a part of God's Word and necessary to Salvation, if it be diverse and differing from, or besides the written Word, though it be not directly contrary unto it, it is a cursed Doctrine, and the Authors thereof accursed: The Ambassador who speaketh any thing beside his Commission, is as well in a fault, as he who speaketh the contrary, though not so much: for, saith the Apostle, If [Page 20] we preach unto you any other Doctrine than that (the word signifieth besides that we have preached unto you) let us be ac­cursed. 3. So assured ought Ministers to be of the truth of what they hold forth as the way to life and salvation, that nothing imaginable, no not the authority of an An­gel from Heaven may prevail to brangle them in their leaving of it; yea, and that knowingly and with confi­dence they may be able to denounce the curse of God against those who would dare to hold out another way of Salvation contrary unto it: for, so doth Paul; If an Angel preach besides what we have preached, let him be ac­cursed. 4. The Ministers of Jesus Christ ought to be faithfull unto the souls of those over whom they are set, by declaring the whole Counsel of God unto them, Act. 20. 27. and keeping up no Truth necessary for Salvation from them: for, Paul was thus faithful to the Galatians, else he could not denounce those accursed who would preach any thing, to wit, as necessary to Salvation, even besides that which he had preached unto them, as he doth here. 5. So much of glory to God's Justice and Mercy is manifested in the Doctrine of the Gospel, Eph. 1. 6, 7, 12. the keeping of this Doctrine pure and uncorrupt is so necessary for the salvation of sinners, 1 Tim. 4. 16. the perverting of this Doctrine by adding any thing of mans inventions to it, is so dishonourable to God, whose wis­dom is hereby taxed as defective; so destructive to the Doctrine of the Gospel it self, ver. 7. and so perniciously poisonable to the souls of People (Act. 15. 24.) that they who are guilty of this sin, and labour to seduce others to imbrace their pernicious Errors, are liable to the terrible curse of eternal separation from Christ, and ought to be pronounced such judicially by the Church, Tit. 3. 10. Let him be accursed, or, Let him be Anathema, which was one kind of that dreadfull sentence of Excommunication, as it was used with the Jews; and the word signifieth that which is put apart from the use of man, and dedicated unto God, with the accursing of them who should con­vert it to their own use; and so, by a translated sense, it [Page 21] signifieth eternal separation from Christ. Rom. 9. 3. 1 Cor. 16. 21. Doct. 6. The more impartial the Ministers of Christ be in reproving of sin, and denouncing of threat­nings against all without exception, who are guilty of the sin threatned, the word of reproof and threatning will have the more weight from his mouth; and when the Word is dispensed with evident respect to persons, so that the faults of some are sharply rebuked, when the sins of others equally guilty for by-respects are wholly connived at, usually no person careth for it: therefore, Paul, that the judgment denounced may have the more weight with others, exempteth not himself, if so he should be found guilty of the sin against which he threatneth, Though (saith he) even I Paul, or any other of the Apostles, preach any other Doctrine, &c. 7. As people, when they discern any excellencies or perfections, whe­ther in gifts or graces in Ministers, are ready to take up­on trust whatever they deliver; so nothing of that kind should make faith to what they preach, if it be not foun­ded upon the Word of Truth: the first of these is suppo­sed, the other more directly expressed, while he saith, If we, or an Angel from Heaven, preach any other Doctrine, let him be accursed. 8. The Authority of the Gospel and written Word, is far above the Authority of the most trust-worthy Men; yea, and of the glorified Angels, So that neither Man nor Angel, Church or any other, can adde any Authority to it, as though without the testi­mony of those it had not sufficient Authority in it self, (2 Pet. 1. 19.) and from God the Author of it, 2 Tim. 3. 16. to give faith unto it; neither can they detract any thing from its Authority, though they should all in one voice contradict it, as it appeareth from this impossible case, supposed by the Apostle; Though we, or an Angel from Heaven, preach any other Gospel, let him be accursed.

Vers. 9. As we said before, so say I now again, If any man preach any other Gospel unto you, than that ye have re­ceived, let him be accursed.

THat the Apostle may shew what he spoke, proceeded neither from rage nor rashnesse, he doth again de­nounce the former terrible curse more generally against all whomsoever guilty of the forementioned sin. Doct. 1. Such is the incapacity of mens minds to understand the things of God. Eph. 4. 18. the imbecillity and weaknesse of their memories to retain and carefully keep, Heb. 2. 1. Yea, such is the deadnesse, slownesse and aversnesse of the will and affections from imbracing and giving enter­tainment to saving. Truths at first when they are offered, Zech. 7. 11. that weighty and necessary Truths are not only once but frequently to be inculcated by faithful Mi­nisters, especially fundamental Truths, Philip. 3. 1. and of daily use and practice, 2 Pet. 1. 12. which frequent in­culcating of one and the same thing, must flow not from lazinesse, occasioning vain and idle repetitions condem­ned, Mat. 6. 7. but from the zeal of God, respect to, and compassion of, the peoples necessity: for, Paul doth in­culcate and again repeat this necessary and fundamental Truth, that the Doctrine of the Apostles, and by conse­quence their Writings, (1 Joh. 1. 1.) have Divine Au­thority, and are throughly sufficient to Salvation, with­out any mixture of humane Traditions added to them; As I said before, so say I now again. 2. Though zeal for God and Truth, with servency in the delivery of Truth, chiefly in the reproof of sin (Isa. 58. 1.) be required in a Minister; yet he is carefully to guard, lest, under pre­tence of zeal, he vent his inconsiderate and fleshly passi­ons, or, lest he give any ground for people to conceive so of him: for, Paul guardeth against this, by repeating ad­visedly what he had presently spoken; As I said before, so say I now again. 3. It is not enough for the Salvation of peoples souls, to have the Gospel preached in purity [Page 23] among them, except it he also received by them, as la­bouring to understand the purpose of it, Act. 8. 30. giving assent unto the truth of it in their understanding, Heb. 4. 2. and imbracing the good things offered by it in their heart and affections, 1 Tim. 1. 15. for, whereas (ver. 8.) Paul said they are accursed who teach otherwise than he had preached, here he saith, they are accursed who preach otherwise than they had received: whereby it appeareth, as Paul had preached the Gospel of Christ, so the Gala­tians received it, to wit, the whole bulk of Church-mem­bers come to age, the two first wayes mentioned in the Doctrine, and sincere Believers among them in the last way.

Vers. 10. For, do I now perswade men, or God? or do I seek to please men? for, if I yet pleased men, I should not be the servant of Christ.

HEre is a second Argument, proving the Divine Au­thority of the Gospel, which Paul had preached to those Galatians, taken partly, from the scope of his Do­ctrine, which was not to perswade men, that is (by a ne­cessary Ellipsis and a construction somwhat unusual) he did not by his Doctrine perswade men to be heard and obeyed (as the false Apostles, who did alwayes inculcate the Authority of men upon the hearers, that hereby they might gain credit to their Doctrine;) but the drift of his Doctrine was to draw men to God, perswading God, that is, to be heard and obeyed; that so the faith of the hea­rers might rely only upon the Authority of God, and not of men; partly, from the scope of the preacher, Paul himself, which was not to hunt after the favour of men, (as the false Apostles did presse the Legal Ceremonies, that they might hereby gain the applause of, and decline persecution from, the Jews, Gal. 6. 12.) but his aim was, singly to approve himself to God, however men should esteem of him, 1 Cor. 4. 3. and withall, giveth a reason inducing him to be thus single and sincere, to wit, if he [Page 24] should set himself to hunt after the favour of men, as he did when he was a Pharisee, he could not be an appro­ven Servant of Christ, but of those whose favour he stu­died to gain. Doct. 1. The faithfull Servants of Jesus Christ, beside their many other sufferings, must resolve to suffer somewhat sometimes in their credit and estima­tion from those, who, being set on by a spirit of spight and malice, will spread sinistrous reports in secret of ho­nest Ministers, the truth whereof they dare not avow or publickly stand to, when they are put to it, and have fair opportunity to do it if they could: for, it appeareth Paul's adversaries had been secretly whispering, as if the scope of his Doctrine had been to set up his own Authority and Testimony in the Points controverted, not only above the other Apostles, to whom they falsly boasted of to have favoured them (as is collected from chap. 2. 6.) but also above the Authority of God speaking in the Old Testament, and that he was not constant to himself, sometimes disproving Circumcision, and sometimes ap­proving it, chap. 5. 11. as he might best please the hu­mours of men with whom he had to do: and Paul wi­peth off these calumnies, not by a positive denial of any Truth to be in them, but by interrogations and questi­ons; which, as they serve for strong negations of the things questioned, according to the use of Scripture, 1 Sam. 12. 3. So they in a manner provoke the adversary to as­sert the thing questioned for truth, if he be able: for, do I now perswade men, or God? or, do I seek to please men? 2. Though the Minister of Jesus Christ may make use of humane Authority as a secondary proof and testimony unto the Truth, already proved to be Truth from the Word of God, and chiefly towards those with whom the testimony of such will have most weight, Act. 17. 28, Yet the Authority and Writings of men, or of any man whatsoever, are not to be rested upon as the first and main proof of any religious Truth: neither are they, especially in preaching, to be alwayes inculcated and promiscously unto every sort of hearers; lest thereby the [Page 25] faith of people be brought to rely on the Authority of men: for, this is to perswade men, to wit, to be chiefly heard, as the supream Judges of religious Truths, which Paul denieth to have been his practice; Do I now perswade men? 3. That Doctrine only, the truth whereof is grounded upon Divine Testimony, and Thus saith the Lord, is to be received in the Church, as that which men may safely venture their eternal well-being on, 1 Cor. 3. 12, 15. and which God will own for His, Act. 15. 24. for, Paul proveth that the Doctrine preached by him was the only true Gospel of Jesus Christ, because there­by he did perswade God, to wit, to be heard and obeyed, and His Authority only to be stood to, as appeareth by the causal particle for; For do I now perswade men, or God? The first part of the question hath the force of a denial; the second of a vehement affirmation, as if he had said, I do not perswade men, but God. 4. It is not enough that a Minister preach nothing to people, but that which is the Truth of God; he must also preach Truth sincere­ly, not concealing any part of necessary Truth, or mis­applying Truth so, as that thereby he may please the sin­full affections, humours and dispositions of men, but aiming singly to approve himself to God in doing of his duty, 2 Cor. 2. 17. Thus Paul denieth that his aim in preaching, was to please men; Or do I seek to please men? 5. As true conversion doth work a real change in a man from what he once was in his unconverted state, 2 Cor. 5. 17. so particularly in this, that where before he did prostitute his gifts and parts; yea, his very conscience to the slavery of mens sinfull humours whom he conversed with, and by pleasing of whom he did expect any profit, credit or contentment, Joh. 5. 44. he will not now abase himself, or dishonour God by doing so any more: thus was it with Paul; For if I yet pleased men; where he in­sinuateth that formerly, and while he was a Pharisee, he did please men, but he would do so no more. 6. Though the Minister of Jesus Christ, ought not to set himself of purpose, and without necessity to displease men, or, by [Page 26] his imprudent disobliging carriage to irritate and stir up their corruptions; (for hereby the Word in his mouth should be made unsavory unto them) and though he ought to endeavour the pleasing of all men, by eschew­ing any thing which may be just ground of offence to them, 2 Cor. 7. 2. by retrenching or inlarging himself in the use of his christian liberty in things indifferent, as he may be least offensive unto them, 1 Cor. 10. 32, 33. and as he may gain most upon them, 1 Cor. 9. 20, 21, 22. and by accommodating himself in his publick preach­ing to the case, capacity and state of all, by assigning unto every one what is competent, 1 Joh 2. 13, 13. and so is to please men for their good to edification, Rom. 15. 2. Yet, there is a way of pleasing men, most sinfull and base, especially in a Minister, and which is inconsistent with fidelity in Christ's service, to wit, when he concea­leth any necessary Truth, which he is otherwise called to deliver; lest he displease men, 1 King. 22. 13, 14. when his highest aim is to gain applause from men, 2 Cor. 4, 5-. and generally when he is so timerously disposed, as to venture rather upon the displeasure of God, by omit­ting any part of His duty, than to irritate and displease the sinfull humours of men, by faithfulnesse in the dis­charge of his Calling, Act. 4. 10. A Minister who setteth himself so to please men, and who resolveth not in these respects to meet with the displeasure of some men, can­not be a faithful Servant to Jesus Christ; for, a man cannot serve two masters, Mat. 6. 24. If I yet pleased men, I should not be the Servant of Christ. 7. A faithfull Servant of Jesus Christ, will prize his acceptation with Christ, his being approven of Him, and the testimony of a good conscience for fidelity in His Service, more, than all the favour, countenance, applause, or any ad­vantage flowing from these, which he can receive from men; and before he hazard the losse of the former, he will rather a thousand times imbrace with gladnesse the most certain losse of the latter: for, Paul maketh this an argument, why he did not seek to please men; because [Page 27] that hereby he should lose the approbation of Christ: F [...]ra if I yet pleased men, I should not be the Servant of Christ.

Vers. 11. But I certifie you, Brethren, that the Gospel which was preached of me, is not after man. 12. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.

THe Apostle addeth a third Argument, to prove the Divinity of that Gospel which he had preached, whereby he asserteth also his own lawfull Call to be an Apostle, which was questioned by his adversaries, affir­ming (as it appeareth from his so much insisting to de­monstrate the contrary from ver. 13. chap. 1. to ver. 15. chap. 2.) that he was no Apostle, but some ordinary Preacher, who had received the Doctrine of the Gospel at the second hand only, and having so received it, had now himself corrupted it, contrary to what was taught by the other Apostles, James and Cephas, of whose Au­thority and Patrociny his adversaries did falsly boast, whereby they created a prejudice in the minds of those Galatians, both against Paul's person, and his doctrine, which he wipeth off, while he prosecuteth this Argu­ment at large. And, in the first place, he propoundeth the Argument as a thing known, at least which could not be contradicted, to wit, that the Gospel preached by him was not after man, ver. 11. that is, as he explaineth presently, he neither received it of man, or, he received not his Office to teach and preach the Gospel from any meer man, and so was no ordinary Preacher; Neither was he taught it by man, that is, the knowledge which he had of the Gospel, was not by any ordinary mean or instructi­on from men, and so he had it not at the second hand, but it was immediately revealed to him by Jesus Christ; and therefore behoved to be divine, ver. 12. Doct. 1. It is the part of a faithful and prudent Minister by loving and affectionate insinuations to bear himself in upon the affections of people, even though deeply prejudicate [Page 28] against him, so long as there is any hope of gaining them: for, thus doth Paul to these Galatians, while he calleth them Brethren. 2. It is the usual custom of Hereticks and adversaries of Truth, when they have nothing to say in reason against the Doctrine it self, to cast reproach upon the persons of those who preach it, and especially to question their Call and Authority to preach; that so they may indirectly at least reflect upon the Doctrine which they preach. So do the Papists now against the Ministers of the Reformed Churches, and so did the false Apostles then against Paul, as we cleared in giving the sense of the words, and appeareth from his asserting his Call to be an Apostle; It is not after men, neither received I it from man. 3. When subtil wits do thus puzle the People of God by such diversions from the main pur­pose, and by Arguments which do not directly strike at the Truth in question; it is nevertheless the part of Christs able and faithfull Ministers, to take off those indirect prejudices, by shewing how groundlesse they are; and particularly they are not only to clear the truth of the Doctrine, but also their own Call from God to preach that Doctrine: for, so doth Paul here, and to the end of the Chapter; Now I certifie you, Brethren, &c. 4. As none may take upon him to dispense the Word of God publickly unto others, without a lawful Call from God to do it, Rom. 10. 15. So there are several sorts of callings, one, of men, and ordinary, when God calleth by the voices and consent of men, following the Laws of the Word, 2 Tim. 2. 2. another of God, and extraordinary, when He doth call immediately, the Call of the Church not interveening, Joh. 20. 21. for, Paul doth not preach untill he receive the Office to preach, and this not of man, in the ordinary way; and so of God extraordi­narily; For neither received I it of man, saith he. 5. They who are to teach others, are first to be taught themselves, to wit, ordinary Preachers by ordinary means, whereby they may be enabled by sound Doctrine both to exhort and convince gainsayers, Tit. 1. 9. The Priests lips should [Page 29] keep knowledge, and they should seek the Law at his mouth, Mal. 2. 7. for, as Paul received an Office to preach the Gospel; so he was taught and instructed in the Go­spel; I neither received it, neither was taught it, but by re­velation. 6. It was required to the Office of an Apostle, that the person called to it, should have the infallible knowledge of the truth of the Gospel, and this not wholly by the help of humane means, as we do now learn knowledge at Schools of Learning, and by our own private study, but also and mainly by immediate inspiration from the Spirit of God: for, Paul sheweth that the Gospel was not taught him of man; and this he saith not to depresse humane learning, and the know­ledge of divine Mysteries, which we attain unto by the help of Learned-men, and of their Writings, this being the ordinary way of attaining knowledge now, 1 Tim. 4. 13. 2 Tim. 2. 2. but, that hereby he may obviate the ca­lumny of his adversaries, who alleaged he had the know­ledge of the Gospel by ordinary instruction from men only, and so was no Apostle; Neither was I taught it, but by the revelation of Jesus Christ, that is, it was imme­diately revealed unto him by Christ. 7. And this that Christ is opposed unto man, doth point at His Deity. See Vers. 1. Doct. 5.

Vers. 13. For ye have heard of my conversation in time past, in the Jews Religion, how that beyond measure I perse­cuted the Church of God, and wasted it: 14. And profited in the Jews Religion above many my equals in mine own Nation, being more exceedingly zealous of the traditions of my fathers.

BEcause the Argument presently mentioned, is most weighty, therefore the Apostle doth at large prose­cute it, and giveth, in this Chapter, four Evidences of the truth of what he asserted in it, to wit, That neither the knowledge which he had of the Gospel was from humane perswasion, or by ordinary means; nor yet his Call to preach the Gospel was from the suffrage of men, [Page 30] or any Authority conveyed by man; but both of them were immediately from God. The first Evidence, rela­ting mainly to the first branch of the Assertion, is, The hostile mind which he carried against the Christian Church, while he was a Pharisee, Act. 26. 5. in perse­cuting and making havock of it, ver. 13. together with the great measure of knowledge he had in that Religion which he did then professe, and of abilities to defend it beyond many of these who were equal in age with him, and his zeal and servour for his Religion, and the worst part of it, to wit, unwritten Traditions received from their fathers, without any ground in the written Word of God, Mat. 15. 3, 9. All which he speaketh as of a thing publickly known, ver. 14. leaving them to gather hence, that his so sudden change, from being so zealous, so deeply engaged, and every way so able a persecutor, [...]o imbrace the Christian Religion, could not flow from humane perswasion, or any ordinary means, but imme­diately from God. Doct. 1. It is a matter of no small difficulty; yea, and in an ordinary way almost impos­sible for a man, deeply engaged in a course of error, ha­ving kythed active for it, and endued with ability to defend it, to be reclaimed from his error, to imbrace the way of Truth: for, Paul maketh his so deep engagements to the Pharisaical Errors, an evidence that his sudden change to Christianity did not flow from any ordinary mean, but was wrought immediately by God; For ye have heard, &c. 2. A sincere Convert will not shun to make an open and ingenuous confession of his wicked life, not omitting any thing which may tend to the just aggravation of it: and this not in a boasting or a rejoy­cing manner, Iam. 4. 16. but that here by the freedom of God's grace may be commended, 1 Tim. 1. 13, 14. and that other vile sinners, in their own eyes lost, may have encouragement from God's dealing with him to belie [...] on Christ for life everlasting, 1 Tim. 1. 16. and that Gods honour one way or other may be thereby brought about for, Paul doth ingenuously confesse here, that in time p [...] [Page 31] he had persecuted the Church of God extreamly, and wasted it; that he may thereby make evident that his conver­sion flowed from the immediate and extraordinary work of God, and so stopt the mouth of those who were ad­versaries to Truth. 3. That the Scriptures of the Old and New Testament were endited by the Spirit of God, and that the Pen-men thereof were not acted with hu­mane policy, but immediately inspired by that unerring Spirit, appeareth from this, joyntly with other evidences held forth in Scripture it self, that they concealed not their own faults, but blazed them to the world when the glory of God did so require, as Paul doth here; Beyond measure I persecuted the Church of God, saith he. 4. This open and ingenuous confession of our bypast wicked life, is to be extended only unto sins already known, that here­by the publick offence may be removed; but not to the making notour of such evils as have been keeped secret from the knowledge of others, the divulging whereof would but multiply scandals and stumbling-blocks, Rom. 2. 24. for, Paul confesseth only what they had al­ready heard; Ye have heard of my conversation in time past. 5. There is no particular Church on earth, though never so famous for, and orthodox in, the point of Religion, who may not so far degenerate from what they once were, as that Religion both for Doctrine and Worship may be wholly corrupt, from which those, who would be saved, must deliver themselves quickly, and which God will not own for His, as not being prescribed by Him, but will father it on those who do professe it, as their Religion, and as invented by them: thus the Jews, once right in the point of Religion, Hos. 11. 12. had now, in Paul's time, so far corrupted Religion in the doctrine of Justification, Rom. 10. 3. of the Trinity, Joh. 8. 9. of Manners, or of the Moral Law, as if it required nothing but external obedience, (Mat. 5, 6, 7. chapters) in asser­ting the authority of unwritten Traditions, and in wor­shiping God according to those, Mat. 15. 3, 9. and re­jecting Jesus Christ the promised Messias, 1 Thess. 2. 15. [Page 32] that Paul seeth a necessity to quit that Religion, calling it theirs, not God's; My conversation in times past in the Jews Religion. 6. Crosses, afflictions and persecutions from wicked men, are the ordinary lot of God's Church and People: and this by reason of that enimity which is be­twixt the seed of the Woman, and the seed of the Serpent, Gen. 3. 15-. together with Satan's malice against the Church, Gen. 3. - 15. and his prevalent power over wic­ked men, whereby he inciteth and draweth them on by such inducements, as he knoweth will be most prevalent with the different tempers of those who are acted by him, Joh. 12. 6. compared with Mat. 26. 15. to be exe­cutioners of that his rage and malice, Rev. 20. 7, 8. and because of God's tolerance and permission, that thereby His Church may be tried, (Rev. 2. 10.) every one, whe­ther good or bad, being made to appear what really they are, Dan. 11. 32. and that by the sufferings of His People the way of Truth may be made more lovely, further spread, and more imbraced by others, Act. 8. 4, 5, 6, &c. and that they may be also corrected for their bypast sins, as abused peace and prosperity, Judg. 10. 6, 7. and that hereby also they may be restrained from many sins in time coming, Isa. 27. 9. and this either by removing the opportunity of such sins through the rod, Hos. 2. 6. or by renewing the hearts of many through sanctifying grace, a greater measure whereof is bestowed usually by God upon His People under persecution and affliction (Hos. 2. 14, 15.) than at another time: thus, Paul per­secuted the Church of God extreamly. 7. Though the Church of God, as to the inward estate thereof, which standeth in Election and the fruits of saving Grace flow­ing therefrom, cannot be utterly wasted, Joh. 10. 28, 29: neither can the outward state of the visible Church be so far decayed, as that the visible Church should alto­gether cease to be, at least in all places, Mat. 16. -18. Yet the Lord may so far give way to the rage of persecutors, for the reasons mentioned in the former Doctrine, as that thereby the outward face and beauty of the visible [Page 33] Church shall be totally marred, the Members thereof being partly killed, Joh. 16. 2. partly scattered, Act. 8. 3, 4. the publick Ordinances of divine Worship being altogether for a time suppressed, and the publick Assem­blies of the Church interrupted, Dan. 11. 31. Thus Paul wasted the Church: the word signifieth the vastation of Lands, burning of Houses, and utter depopulation of Countries, which use to be accomplished by an inraged prevalent enemy; I wasted it. 8. The Church of God may expect to meet with persecution and sufferings, not only from men avowedly wicked and openly flagitious, but also from others, whose carriage is smooth, free from scandal, and in all things, according to that false way of Religion which they professe, blamelesse: Satan labou­reth most to have such engaged, and such being once engaged, are most bitter and implacable persecutors, as having some respect to conscience in other things, and being acted in this from the principles of a deluded con­science, Joh. 16. 2. which of all other ties, doth most strictly bind, and most effectually drive forward to ful­fill its dictates, especially in things of religious concern­ment, Act. 13. 50. for, Paul, who profited in the Jews Re­ligion above his equals, and was exceedingly zealous, did per­secute the Church. 9. The life and way of some who are engaged in a false Religion, may be so blamelesse, and, according to the dictates of their deluded conscience, so strict, as that it may be a copie unto those, who professe the true Religion, and a reproof to many such for their palpable negligence: so was Paul's way, while he was a Pharisee, even such, as may serve for a copie unto Christians to walk by in several things, as first, to be active in spreading the true Religion in our places and stations, and bearing down of contrary Errors, as he was in persecuting the Christian Church; because it was opposite to the Jewish Religion professed by him. Se­condly, that what we do in Religion, or for God, we do it not negligently, but with all our might, Eccl. 9. 10. and to the uttermost of what our power can reach, as he [Page 34] did persecute the Church, not lazily, but above measure, or extreamly. Thirdly, that we labour to profit, ad­vance and grow in Religion, both as to the knowledge of Truth contained in it, Heb. 6. 1. and practise accor­ding to those Truths, 2 Pet. 1. 5. as he profited in the Jewish Religion. Fourthly, that in the matter of growth, there be an holy emulation and strife with others; that we may outstrip them, as he profited above many of his equal [...]. Fiftly, that we be zealous for our Religion, as having love to it, and to the honouring of God whether by our selves or others according to it, Act. 15. 3. toge­ther with grief and anger when God is dishonoured and Religion wronged, Joh. 2. 15, 16, 17. as Paul was zea­lous of the Traditions of his fathers: for, zeal hath in it a mixture of love and anger. Doct. 10. As love to the honour of God may engage a man sometimes to speak to his own commendation; So there would be that mo­desty and sobriety of spirit, as it may appear he doth not speak from arrogancy or pride, and that he seeketh not his own commendation in speaking: for, Paul com­mendeth his own diligence and abilities, that thereby he may commend Free-grace, which delivered him out of that state, but with great modesty: for, he saith not, he profited more than all, but more than many; and not, more than his superiours, but, more than his equals, to wit, for time and age, and those not in all the world, but of his own nation. 11. As our affections of joy, love, ha­tred, anger and grief, are by nature so corrupt (Eph. 2. 3.) that even the choicest of them, if they be not brought in subjection to the Word by the Spirit of God, will lay forth themselves rather upon forbidden and unlawfull objects, than that which is warrantable and commanded by the Lord: So our zeal and fervency of spirit in par­ticular, will bend it self more toward the maintenance of Error, than of Truth: for, Error is the birth of our own invention, Gal. 5. 20. and hath the rise from some un­mortified lust within, which it doth gratifie. (2 Tim. 4. 3.) so is not Truth: Thus Paul sheweth that his zeal tended [Page 35] more to maintain that part of the Jewish Religion, which was unwarrantable, to wit, the unwritten Tra­ditions, than all the rest of it; And was much more zealous of the Traditions of my fathers, saith he.

Vers. 15. But when it pleased God, who separated me from my mothers womb, and called me by his grace, 16. To reveal his Son in me, that I might preach Him among the Heathen; immediately I conferred not with flesh and bloud; 17. Neither went I up to Jerusalem, to them which were Apostles before me, but I went into Arabia, and returned again unto Damoscus.

HEre is a second Evidence of the truth of what he for­merly asserted, ver. 11. and 12. to wit, that as God in His providence had been making way, both in Paul's birth and education, for that which He had purposed to imploy him in; so when it pleased God at the time of his gracious and effectual calling, ver. 15. to make Christ, and the doctrine of Redemption by Christ, known unto him by extraordinary and immediate revelation, Act. 9. 4. that as an Apostle, immediately called by God, ver. 1. he might publish the knowledge of Christ among the Gentiles; he was so much perswaded of his imme­diate Call from God, that he did not debate the matter neither with himself nor others, who might have disswa­ded him from giving obedience to it, ver. 16, but imme­diately went about the discharging of his Apostolick Office, not without great hazard and pains to himself, in Arabia and Damascus, without so much as once visiting any of the Apostles, ver. 17. far lesse went he to be in­structed in the knowledge of the Gospel by them, or to receive Ordination unto the Ministerial Office from them, as his adversaries did falsly alleage of him, the falshood whereof he is here making evident.

From Vers. 15. Learn, 1. Such is the power of God's good pleasure, whereby He doth whatsoever He willeth [Page 36] in Heaven and Earth, (Ps. 135. 6.) that the will of man, though never so deeply engaged in the course of sin and wickednesse, cannot resist it, but most willingly doth yeeld unto it, whenever the Lord thinketh fit to let forth that His good pleasure in its gracious and powerfull ef­fects of drawing a sinner out of Nature to the state of Grace, as it appeareth from the adversative particle, But, whereby the Apostle opposeth Gods pleasure to his own former weaknesse, as prevailing over it; But when it plea­sed God, &c. 2. The fountain-cause of man's salvation, and of all things tending to it, especially of his effectual calling, and of that, whereby he is made first to differ from another, is, God's good-pleasure, and nothing pre­sent (Eph. 2. 1.) or foreseen to be (Rom. 9. 11.) in the per­son, who is called: for, the Apostle ascribeth all of that kind in himself, to the pleasure of God; But when it plea­sed God to reveal His Son in me. 3. The disposing of events, or of things which shall fall out, together with the time when they shall fall out, are wholly ordered by God's will and pleasure: for, this pleasure of His, cir­cumscribeth even the time of Paul's calling; But when it pleased God, then, and neither sooner nor later, was Christ revealed to him. 4. The Lord, by His working in us, and particular acts of providence towards us, is often making way for some hid design and purpose of His about us, which for the time we are ignorant of, but when it ap­peareth by the event, a wonderfull contexture of provi­dences making way for it, and tending to it, is also ma­nifested with it: Thus the Lord had separated Paul from the mothers womb, to preach the Gospel among the Gentiles; whereby is meant, that God was without Paul's know­ledge, preparing him for that Office, by His providence about him from his very birth, as, that he was born of such parents, with such a bodily temper, fitted, as it would appear, to endure much travel and hardships, that he was educated at the feet of Gamaliel, that he was a Pha­risee, instructed in all humane and divine learning ac­cording to the Law, &c. 5. The effectual calling of [Page 37] the Elect in time, whereby they are drawn to Jesus Christ, Joh. 6. 44. and inabled to imbrace Him as He is offered, 1 Tim. 1. 15. their minds being savingly illu­minated, Act. 26. 18. and their wills renewed, Ezek. 36. 26. is, the work of God's almighty Power and Grace; in the first instant of which work, man doth only receive the impression from Grace, and hath no active influ­ence in it, Eph. 2. 5. This doth Paul assert, while he saith, God called me by His Grace.

From Vers. 16. Learn, 1. However man, by the light of Nature, Rom. 2. 14, 15. and by the works of Crea­tion (Rom. 1: 19, 20.) and Providence, (Psal. 19. 1.) may attain to know there is a God, and that this God should be served, (Act. 17. 23.) and will be terrible to those who serve Him not (Rom. 1. 23.) Yet the knowledge of Je­sus Christ the Son of God, and of Redemption purchased to lost sinners through Him, is a thing which the greatest Wits, by the fore-mentioned helps, cannot reach, except it be revealed unto them, either by an ordinary or extra­ordinary revelation: for, even Paul had this knowledge by revelation; It pleased God to reveal His Son in me. 2. As there is an ordinary way of revealing Christ to souls, to wit, by the Word preached, (Rom. 10. 17.) and God's blessing upon the Word, 1 Cor. 3. 7. so there is another extraordinary, without the Word preached, whether by voice, instinct or apparition: This latter way was Christ revealed to Paul, as appeareth not only from the history of his conversion, Act. 9. and 22. chap­ters, but also from the expression here used, to reveal His Son, not, to, but, in me; whereby, as some conceive, is signified, that the grace and knowledge of Christ did from Heaven immediately break-in upon his soul. 3. The knowledge of Jesus Christ, which Ministers especially do receive from God, is not only for them­selves, but that it may be communicated by them unto others: So that the Lord doth bestow the more liberal­ly upon them for His Peoples sake, 2 Cor. 1. 4. Thus, God revealed His Son in Paul, that he might preach Him among [Page 38] the Heathen. 4. Though before Christ's coming in the flesh, the doctrine of Salvation was by God's appoint­ment confined in narrow bounds, Psal. 147. 19, 20. Yet by Christ's death, the partition-wall was removed, and the division which was betwixt the Jews and the Gentiles, quite abolished, Eph. 2. 13. so that the doctrine of Salvation was to be spread among the Heathen; and this, that the Prophecies of the calling of the Gentiles might be fulfilled, Psal. 2. 8. Isa. 2. 2. That I should preach Him among the Gentiles, saith Paul. 5. The Call of God, whether to amendment and newnesse of life, or to un­dergo any lawfull Office, especially an Office in His House, it being once known to be His Call, ought not to be shifted, but immediately and without delay obeyed, Heb. 3. 7, 8. because our life is uncertain, Iam. 4. 14. we know not if we shall again get such an offer, Act. 13. 46. or, though we get a new offer, yet the longer we delay, there will be the greater indisposition to imbrace it, Jer. 13. 23. for, this made Paul immediately to follow the Call of God; Immediately I conferred not with flesh and bloud. 6. Because flesh and bloud (whether thereby be meant carnal men, friends or any other, or our own car­nal and natural reason) will furnish abundance of seem­ing reasons, either for questioning the reality of God's Call, or for not obeying, or at least for postponing obe­dience to His Call, chiefly when obedience to it doth carry hazard, losse, or probability of discredit with it, Mat. 16. 22. Therefore, in the things of God, and in the matter of obedience to the will of God, we are not to consult with flesh and bloud, but once knowing what the will of God is, we are without deliberation, whether we shall obey or not, to put it in execution, committing all our cares and fears about the issue to God, Esth. 4. 16. for, Paul conferred not with flesh and bloud: the word signifieth to lay down our cares and difficulties, as a burden, in some friends bosom; but he looked not on flesh and bloud as a friend to be advised with in the present case.

[Page 39] From Vers. 17. Learn, 1. That extraordinary way of revelation, whereby the Lord made known His mind to the Penmen of Scripture, was so infallible in it self, and so evident to those unto whom it came, to be no de­lusion, but the very mind of God, that they were above all doubt to the contrary, and needed not so much as to advise with the best of men in order to their thorow­confirmation about the realitie of it: for, Paul was so perswaded of his immediate Call from God to be an Apostle, and of the infallible truth of the Gospel, which was revealed unto him, that he did not consult with the very Apostles about it; Neither went I up to Jerusalem to them which were Apostles before me, to wit, that he might consult with them, and obtain a Permission or Commis­sion from them to discharge his Office; otherwise it is probable, from Act. 12. 17. that Paul shortly after his conversion went to Jerusalem, going through it in his way to Arabia, but went not at that time to any of the Apostles, being discharged by God to stay any longer there. 2. There may be more ground of hope to bring the most wild and barbarous savages to the saving knowledge of Jesus Christ, than a people outwardly civilized living under the drop of Ordinances, and there­by inured to a form of godlinesse without the power thereof: for, Paul being commanded to make hast out of Jerusalem (there being no hopes that his Testimony would be received there, Act. 22. 18.) is sent to the wic­ked and savage Arabians; But I went to Arabia. 3. The Lord maketh sometimes the first piece of publick service, which He putteth His Ministers upon, as hazardous, un­couth, and unsuccessful-like as any wherein He doth ever imploy them afterwards; that hereby they may be taught to depend more on God's blessing, than upon any humane probabilities for successe to their pains, 2 Cor. 1. 9. and that they may give proof of the sincerity of their obedience to the Call of God, when no apparent ha­zard will make them repent their undertakings, Jer. 17. 16. and withall that they may, in the first entry, receive [Page 40] a proof of God's fidelity in bearing them through all hazards, which they may meet with in following of His Call, 2 Cor. 1. 10. Thus was it with Moses, Exod. 2. 10, &c. so was it with Jeremiah, Jer. 1. 19. and so here with Paul, whose first work, after God had called him to be an Apostle, was to preach the Gospel among the wicked and savage Arabians; I went to Arabia. 4. The Apo­stles by their Office, were not fixed or tied unto any cer­tain Charge, as ordinary Ministers now are, Rev. 2. 1, 8. but their Charge being the whole World, Mat. 28. 19. they went from place to place, as the necessities of People required, (Rom. 1. 11.) rules of Providence (Rom. 15. 20.) or God by His Spirit did immediatly direct, Act. 16. 9, 10. Thus Paul went unto Arabia, and returned again to Damascus, near to which he was converted, Act. 9. 3. at which time of his return, did fall out that hazard, wherein he was, from the Jews, mentioned Act. 9. 23, &c. for, the history sheweth, it was many dayes after his conversion, and that immediately after his delivery from it, he went to Jeru­salem and conversed familiarly with the Apostles, and therefore it could not have been before his journey to Arabia, else that history should contradict Paul himself, affirming here, that he went up to Jerusalem to them who were Apostles before him.

Vers. 18. Then after three years I went up to Jerusalem, to see Peter, and abode with him fifteen dayes. 19. But other of the Apostles saw I none, save James the Lord's Brother.

HEre is a third Evidence, to wit, that three years after his conversion he went to Jerusalem, to give a fami­liar, serious and friendly visit to Peter, in token of mutual consent and agreement to one and the self-same Truth, which was preached by them both, but not that he might learn the knowledge of the Gospel from Peter, as his ad­versaries alleaged: for, his abode with Peter, was but for fifteen dayes only, ver. 18. And lest any should object, [Page 41] that he had been taught at that time by some other Apo­stle, he sheweth he saw no other Apostle there but James, and that he did see him only, as it were, upon the by: which James, was not the son of Zebedeus, who was beheaded by Herod, Act. 12. 2. but the son of Alpheus, Mat. 10. 3. who either himself, or his wife, hath been of kinred with Mary the mother of Jesus. Hence James their son is here called the Lord's Brother, according to the custom of the Hebrews, who called men of the same kinred and bloud, Brethren, Gen. 13. 8. Doct. 1. That nothing of Peter's supposed supremacy over Paul and the rest of the Apostles can be gathered from this place, as the Papists do alleage, appeareth from this, that Paul went first to his Work before he came to Peter at all, and that his businesse with Peter, was not to receive ordi­nation from him, or to evidence his subjection to him, but from the respect and reverence he carried to him, to give him a friendly visit; Besides that, it is the Apostle's scope in a great part of this Epistle, to shew that he was nothing inferiour to Peter, or to any other of the Apo­stles. 2. We ought so to spend our time for diligence and faithfulnesse in our stations, that we may be able to give a good account how time hath been spent both for dayes and years: Paul giveth such an account, while he sheweth he preached three years in Arabia and Damas­cus, and after stayed in Jerusalem fifteen dayes; Then after three years I went up and abode fifteen dayes. 3. It ought to be the endeavour of Christ's Ministers to enter­tain love and familiarity one with another, as also to make their so doing evident unto others; it being most unseemly for those who preach the Gospel of Peace unto others, to live in discord among themselves: for, Paul went up to Jerusalem to see Peter, as for other reasons, so that hereby he might evidence that love and harmony which was between them. 4. The Lord doth so direct the steps of those who do acknowledge Him in all their wayes, Prov. 3. 6. that His glory and their good is some­times eminently brought about by some of the ordinary [Page 42] passages of their life, even beyond their own intention or purpose: as here Paul's deferring to go to Jerusalem for the space of three years, his abode there only fifteen dayes, and his seeing none of the Apostles there save Peter and James, do serve as an evidence to refute that calumny of his adversaries against his Doctrine and Office, and hath been ordered so of God for that end; although Paul in the mean time knew not so much, being then ignorant that ever he should meet with such a calumny. 5. As Ministers may and ought to meet sometimes together, to evidence and entertain mutual love and concord, and because of that mutual inspection which they ought to have one of another; So their meetings ought neither to be so frequent, or of so long continuance, as that there­by their Flocks may suffer prejudice: for, the word im­porteth that this was a serious visit, and about serious things, made by Paul to Peter, and yet he remained with him but a short time untill he returned to his Charge again; He went to see Peter, and abode with him fifteen dayes.

Vers. 20. Now the things which I write unto you, behold, before God, I lie not.

THe Apostle, having to do with adversaries, and some also amongst the seduced Galatians, who gave not much credit to his Word, asserteth the truth of all he hath said, and is to say, in matter of fact, through the whole Epistle, and confirmeth it by an oath, where, according to the use of Scripture els-where, he expresseth but one principal part of an oath, to wit, a confession of God's presence and power to witnesse and judge the Truth, and includeth the other parts, such as our invocation of God to bear witnesse that we speak the truth, 2 Cor. 1. 23. and imprecation, that God would be a Judge to take re­venge upon us, if we lie, Ruth 1. 17. Doct. 1. The Spi­rit of God in Scripture hath not left us destitute of suffi­cient evidences to be found in Scripture it self, from [Page 43] whence the truth of it may be made out, and all atheisti­cal doubtings to the contrary removed, among which this is one, the solemn Oath of those who write it, being men otherwise godly and worthy of trust, attesting the truth thereof, and taking God to witnesse against their own soul, if they did lie in what they wrote; Behold, before God, I lie not. 2. The choicest Servants of Christ may be looked upon as liars, and unworthy to be trusted, even by those to whom they are sent: and yet they must not give over to preach, as knowing the Word spoken by them doth still get credit from some, 2 Cor. 2. 15. and will beget trust to it self from others, whom God hath ordained to be saved, Act. 13. 48. and for the rest, it will seal up their condemnation and make them inexcusable, 2 Cor. 2. 16. for, Paul his purging of himself from lying, doth import some did suspect him for a liar, and yet he ceaseth not to take pains upon them; I lie not. 3. It is not unlawfull for Christians under the New Testament to take an Oath, providing it be with these conditions, 1. That the thing which we swear be truth; so was it in Paul's Oath; I lie not. 2. That there be weighty reasons for taking an Oath; so was it here, the glory of God, the dignity of his Apostleship, which was que­stioned by his adversaries; the confirmation of the Faith of those Galatians, and of all Christians, as to the truth of the things asserted, did call upon Paul to swear. 3. That we swear only by the Name of God, and not by the creatures, Zeph. 1. 5. seing none but God can bear wit­nesse to the secrets of his heart who doth swear, Act. 15. 8. So did Paul, Behold, before God. 4. That we do not swear rashly, but with great attention, preparation and reverence, seing an Oath is a kind of invocation, 2 Cor. 1. 23. and a part of divine Worship, Deut. 6. 13. Thus Paul prefixeth to his Oath a word of attention, Behold, before God, I lie not.

Vers. 21. Afterwards I came into the regions of Syria and Cilicia, 22. And was unknown by face unto the Churches of Judea, which were in Christ. 23. But they had heard only, That he which persecuted us in times past, now preacheth the Faith which once be de­stroyed. 24. And they glorified God in me.

FOlloweth a fourth Evidence to the truth of what he asserted, ver. 11, 12. to wit, That after he was driven from Jerusalem by persecution, Act. 9. 29, 30. he dis­charged his Apostolick Office in Syria and Cilicia his own Country, (Act. 21. 39.) ver. 21. and this with the approbation of the Christian Churches in Judea, who, although he was unknown unto them, ver. 22. and though they had heard by fame, that he was the man who had formerly been a bloudy persecutor; Yet, God did so blesse the very report which they had of his Cal­ling to preach, as an Apostle, and consequently of his miraculous Conversion, ver. 23. as they could not deny them to be divine, as appeared by their acknowledging of God's mercy and power manifested in them, and by their thanksgiving to God for them, ver. 24. Doct. 1. Though not one of the Apostles was universal Pastor and Bishop of the whole World above the rest, seing all of them were endued with equal Authority by Christ, Mat. 20. 26, 27. Yet, if this illimited power were to be pleaded-for unto any of them, there should be more pre­tence of reason for placing of it in Paul, than in Peter, or any of the rest; Paul being particularly ordained to be the Apostle of the Gentiles, Act. 9. 15. and acknowledged heartily by the Jews to be so, and having actually dis­charged his Office far and near, as in Arabia, and then in Damascus, ver. 17. and now in Syria and Cilicia, as al­so at Rome, Act. 23. 11. and having been the first planter almost of all the primitive Christian Churches among [Page 45] the Gentiles, as appeareth from the history of the Acts, and Paul's own Epistles; and all this he did by imme­diate Authority from Jesus Christ, ver. 16. and was not sent out by Peter, as his Deputy or Suffragan, but in all things was his Equal, chap. 2. ver. 6, 7, 8. So little ground have the Papists to plead that Peter was universal Pastor above all the rest, and much lesse, that the Pope is Peter's Successor in this Charge; Afterwards I came into the regi­ous of Syria and Cilicia. 2. A faithfull Minister of Jesus Christ, will labour mainly to be known unto, and ac­quainted with the People of his own Charge, not ingy­ring himself upon the Charge of others, or labouring so much as indirectly to draw the affections of People to­wards himself from those who are their own Pastors, and particularly intrusted with the actual charge of their souls: thus Paul was unknown by face unto the Chur­ches of Judea, as not having conversed familiarly with them, though he had sometimes occasion to be among them in his frequent going to, and returning from Jeru­salem, and that because they were a part of Peter's charge, chap. 2. ver. 7. Doct. 3. Immediately, or very soon after Christ's Death and Resurrection the preaching of the Gospel hath been marvelously blessed, in converting of numerous multitudes to Jesus Christ; yea, and more blessed than readily it hath been in any age of the Church since, whereof this is one evidence amongst many other, which are in the history of the Acts, and in Paul's Epi­stles, that at this time whereof Paul writeth, which is supposed to be the fourth or fifth year after Christ's As­cension, there were several Christian Churches planted with Officers, and constituted according to the Rule of the Gospel, even in Judea amongst that people, who had hardened their hearts against the light, Mat. 13. 15. and rejected and crucified the Lord of life, 1 Thess. 2. 15. The Gospel was then new, and fresh, the Preachers of it una­nimous among themselves, the Truths insisted upon most by them, were such as did relate to Faith in Christ, and Repentance from dead works, and the most neces­sary [Page 46] duties of a Christian-life, besides that God's design was to bring the Gospel once in credit and request with a blinded and idolatrous World at the first breaking-up thereof, and therefore the preaching of it was attended with more successe, and a richer blessing at that time than ordinarily it hath been since; Unto the Churches in Judea. 4. Not only particular Believers, but also whole visible Churches, are in Christ, though in a much diffe­rent way: real Believers are in Him savingly, so, as to be freed from condemnation by Him, Rom. 8. 1-. being knit to Him by the band of saving Faith, Eph. 3. 17. and receiving the influence of saving graces from Him, Joh. 7. 38, 39. Again, visible Churches are in Christ in the respects presently mentioned, only as to the better part of them, and with regard had to real Believers, who al­wayes are among them: but besides this, the whole bulk of visible Churches, and of visible Church-members, are in Christ, so, as they enjoy from Him outward privi­ledges and divine Ordinances, Psa. 147. 19, 20. the com­munication of common gifts from the Spirit of God, 1 Cor. 12. 8. and some measure of divine protection more than the rest of the world, Isa. 27. 2, 3. and these all by vertue of their union with Him; the bond whereof, is, the profession of His Name, and of those substantial Truths which relate unto Him either personally or parentally; which external union betwixt Christ and the visible Church, is sealed up by Baptism; The Churches of Judea, which were in Christ. 5. Such power hath Christ over the hearts of very enemies, so deep are His engagements to enlarge His own Kingdom, (Psal. 2. 9.) that before means and instruments be deficient for the propagation of the Gospel. He will turn the hearts of desperate ene­mies, and make most bitter persecutors to be eminent, lively, and painful Preachers: so was it here, He who persecuted us in times past, now preacheth the Faith which once he destroyed. 6. How patient ought the Church of Christ to be under saddest persecutions, and how far from base despondency of spirit, as if her case were [Page 47] wholly desperate and remedilesse, seing Jesus Christ at an instant can carry captive her chiefest adversaries, and make them to be her stoutest friends, as appeareth from this, He who persecuted us, now preacheth. 7. As godlesse persecutors propose unto themselves no lesse than the to­tal overthrow and rooting-out of Truth, though neither Men nor Devils shall be ever able to effectuate it, Mat. 16. 18. so men may look, if they repent not, Luke 13. 3. to be justly charged with the guilt of all that evil, which once they intended, as if they had actually ac­complished it, although it was without their reach so to do: for, that Faith, or Doctrine of Faith (as Tit. 1. 13.) which Paul at this time did preach, is said once to have been destroyed by him; because he aimed at no lesse; and his sin before God was no lesse than if he had done it, although the Lord in mercy did pardon it, 1 Tim. 1. 13. Now preacheth the Faith which once he destroyed. 8. We ought so to look upon notable changes which do fall out, whether in particular persons or publick societies, whether to the better or the worse, as that we may see somewhat of God manifested in them, either His Justice or Mercy, Wisdom or Power, some one Attribute of His or other, and so as we may give a suitable return, whether of fear or joy, thank­fulnesse or admiration, or of any other sanctified frame of spirit and holy performance, for which, such a ma­nifestation calleth: for, those Christians in Judea, did so look upon this notable change in Paul, as to see God's mercy and power manifested in it, and accor­dingly with joy, did give God thanks: so much is im­ported in this, They glorified God in me, saith he. 9. Whensoever God is pleased to make a man instru­mental, whether for our own particular good, or the more publick benefit of Christ's Church, as we would not be ingrateful unto the instruments themselves, Judg. 9. 16, &c. so neither are we to rest upon them, ascribing the praise of what they do to them, but as we would not provoke the Lord to smite them, or at least to make [Page 48] them uselesse to us, 1 Cor. 4. 6. we are to look unto God more than them, ascribing the praise of what they do unto Him, as that which is His proper right and due: so do they ascribe to God the praise of any good, which Paul did by his preaching; They glorified God in me, or, concerning me. 10. The more that God hath made it convincingly, and from clear evidences, mani­fest to the conscience of His People, that a Work is owned and approven by Him, and hath drawn an acknowledgement from them to that purpose unto His own praise, it aggregeth the sin of those the more, who would afterwards question or deny that Work to be His: for, the Apostle's scope, in part, is, to aggrege the sin of his adversaries, who denied him to be an Apostle immediately sent from Jesus Christ, and that the Doctrine preached by him was the Truth of God, from this, that the Churches in Judea were convinced of the contrary, and had acknowledged so much long since, to the praise of God, by giving glory unto Him on Paul's behalf, so that those Galatians and the false Apostles, were guilty of obscuring the glory of God, shining forth in his Conversion and Office, which was already acknowledged by others; And they glorified God in me.

Vers. 1. THen fourteen years after I went up again to Jerusalem, with Barnabas, and took Titus with me also. 2. And I went up by revelation, and communicated unto them that Gospel which I preach among the Gentiles, but pri­vately to them which were of reputation, lest by any means I should run, or had run in vain.

THe Apostle, first, mentioneth another journey of his to Jerusalem, together with the time, when, and the companions with whom he went, and that extraordinary Instinct and Command from God, which moved him to undertake that journey, ver. 1, 2—And secondly, sheweth that when he came to Jerusalem, he did privately communicate the Doctrine which he had preached among the Gentiles, to the most eminent of the Apostles; that by their subscribing unto it, as to the same with that which themselves did preach, his by­past and future labours might have the more successe, which (as it seemeth) was in hazard to be much retarded by the calumnies of his adversaries, affirming that the other Apostles did not approve of the Doctrine which he preached ver. -2. So that here is a fifth Evidence, that both his Doctrine and Office were divine; in that not only they were such as might abide the censure of the other Apostles, but also that he in the course of his Mi­nistry was singularly owned and approved of by God, as being directed by immediate revelation from Him. [Page 51] Doct. 1. It pleaseth the Lord often, in mercy toward His Church, to preserve the lives of profitable Instruments for His Work for a long time, notwithstanding of all the endeavours of Men and Devils to the contrary: for, Paul, whose bloud was much thirsted after, and whose ha­zards were so many in several places, and from several hands, (2 Cor. 11. 26.) is yet preserved, in despight of all, in the free exercise of his Ministery, for the space at least of fourteen years together, even though the space of time here mentioned were to be reckoned from his first conversion, which yet some do reckon from the third year following, to wit, the time mentioned, Chap. 1. ver. 18. Then fourteen years after I went up, &c. 2. It may be sometimes lawfull; yea, and necessary also, for a Minister, to go abroad from the Flock committed to his charge for a season, to wit, when and where the glory of God in defence of Truth, and in removal of what may mar the edification of the Lord's People, doth call him: for, Paul here taketh journey to Jerusalem, leaving the Gentiles for a season, who were his own more proper Charge, Act. 9. 15. that his consent in Doctrine with the other Apostles might be made evident, and so the edifi­cation of those, to whom he did preach, more advanced; I went up to Jerusalem, saith he, and that lest I should run in vain. Jerusalem was seated on a mountain, and com­passed with mountains, Psal. 125. 1, 2. whence it is said he went up to it. 3. It is the part of all, and especially of Christ's Ministers, the moe they are who mark their steps, and mis-represent their actions, to walk the more circumspectly; that so far as is possible, the mouth of adversaries may be stopped, 2 Cor. 11. 12. Thus Paul, being to make it evident that the other Apostles did ap­prove the Doctrine preached by him, taketh with him Barnabas and Titus as two witnesses, according to the Law, sufficient (Deut. 17. 6.) to give testimony to the Apostles what Doctrine he had preached to the Gen­tiles; and again to testifie to the Gentiles that consent, which was betwixt him and the Apostles; And this, lest [Page 52] his adversaries might have objected that he had lyed in both, or either of these; With Barnabas, and took with me Titus also. 4. Though we are not now to expect im­mediate revelations from God, whether for direction in one duty, or information of future events, such as were in use before the Canon of the Scripture was compleated, and the gift of extraordinary Prophecy had ceased, Heb. 1. 1. Yet seing the written Word is given unto us as a compleat Rule both for Faith (Joh. 20. 31.) and Man­ners, (2 Tim. 3. 16, 17.) and as that which may abun­dantly supply the defect or want of all those extraordi­nary wayes, whereby God did make known His mind unto His People then, Heb. 1. 1. Therefore we ought to advise with God's Will, revealed in Scripture, and re­gulate all our actions, motions and journeys according to it, both for the lawfulnesse and expediency of what we undertake, Psal. 119. 9. that thus while we acknow­ledge God in all our wayes, He may direct our paths, Prov. 3. 6. Thus Paul advised with God in his journey: for, he went up by revelation; in place whereof, as said is, we have the written Word now. 5. How little ground the Papists have to infer from Paul's practice here, that the Church of Rome, and particularly the Pope, the head thereof, is the supream Judge upon Earth of all questi­ons pertaining to Religion; and that all Preachers, after Paul's example, should submit their Doctrine to be tried and judged by Peter's Successor, appeareth from this, passing-by other things, that Paul did not submit his Doctrine to be judged by Peter, or by any other, as if he had been either inferiour to them, or uncertain of the truth of that which he had preached: both which had been contrary to Paul's scope, which, as said is, was to evidence, that both his Doctrine and Office were imme­diately from God: Neither will the words bear further than that he did in a friendly and brotherly manner ac­quaint them with the Doctrine preached by him, that their approbation being given unto it, the mouth of ad­versaries might be stopped: for, the word, rendred to [Page 53] communicate, signifieth to make any thing known to an­other in a familiar and friendly way, which in strict Law we are not bound to. See Act. 25. 14. where the same word is used: And communicated unto them. 6. Though the Minister of Jesus Christ is not to depend upon the approbation of others for confirmation of his Doctrine, as if he himself were uncertain of the truth thereof, before their testimony be added to it, chap. 1. ver. 8. Yet he is not to be so self-willed as to misregard what others do judge or think of what he preacheth, but ought to dimit himself so far, as, when there is necessity, he may give a friendly account unto others of the Do­ctrine preached by him; that so, if it be possible, mistakes arising through misinformation, may be removed, and the joynt consent of others to the truth of what he prea­cheth may be obtained: thus Paul, that he might gain their approbation, did communicate unto the Apostles that Gospel which be preached among the Gentiles. 7. When the approbation of others is sought after unto any action or deed, christian candor will, and ordinary prudence may teach a man to report the matter of fact truly, which he would have approved of; lest otherwise an appro­bation surreptitiously required, and given upon misin­formation and through mistake, may, upon a discovery, tend unto the informer's greater prejudice: for, Paul here, being to gain the approbation of the Apostles un­to his Doctrine, did give them a faithfull account of that same Doctrine which he had preached: I communicated that Doctrine which I preach among the Gentiles. 8. It ten­deth in no small measure to uphold the credit of a man's Ministery against his adversaries, that in his Doctrine he hath been alwayes constant to himself, without wa­vering or contradicting of himself in any thing, which he did ever vent for Truth; providing alwayes, that he be constant in the Truth: for, constancy in Error, is no­thing else but obstinacy; and to retract an Error, is praise-worthy, Philip. 3. 7. Thus Paul, that he may fur­ther stop the mouth of adversaries, sheweth the Doctrine [Page 54] which he did preach from the beginning of his Ministry, and whereof he did give an account to the Apostles, was the same which he did presently preach, while he saith, I communicated unto them the Gospel which I preach. It is a word of the present time. 9. As there are alwayes some in the Church of God, who for their place, graces or parts, have deservedly more of reputation than others: so christian prudence will teach a man to be so far from striving against the stream and current of common fame and universal applause, by labouring to discountenance or oppose without necessity, those who are so deservedly applauded unto; that he will endeavour, by giving due respect unto them, to receive approbation from them, whereby he may be in a better capacity to do good un­to others, as being approved-of by such: for, Paul at Jerusalem addresseth himself to those that were of repu­tation, to wit, James, Peter and John (ver. 9.) who, though in their Apostolick Power they were but equal with the other Apostles, 1 Cor. 9. 5. Yet because of their age, gravity and some other respects, were generally more esteemed of, than the rest; and this he did for gaining of their approbation to his Office and Doctrine: that so he might not run in vain; I went up, saith he, to them that were of reputation, &c. 10. There is much prudency required in the publick debating of controverted Truths in Religion, neither would it be ventured upon without necessity, and until all other private means for compo­sing of differences be first assayed, Act. 15. 28. lest there­by unnecessary doubts and scruples be created in the vul­gar sort, who do often prove but unskilfull Judges in weighty and intricate Questions: thus Paul, while this controversie was but yet in its birth, did not make any publick noise of it, communicating the matter but pri­vately to them that were of reputation. 11. It is the part of a faithfull Minister, not only to preach the Gospel, and go about all the other parts of his Ministerial Office faithfully and painfully, and so as he may be approven unto the consciences of all, 2 Tim. 4. 5. but he must be [Page 55] also sollicitous about the successe of his pains towards those among whom he laboureth: for, so was Paul, who compareth his continual labours and painfulnesse in his Ministry to running in a race, and yet was carefull, lest he had run in vain, that is, lest his labours had wanted fruit among the hearers; for otherwise, and as to the end intended to be brought about by God, 2 Cor. 2. 15, 16. or as to the promised reward Isa. 49. 4. the work of a faithfull Minister is never in vain; Lest by any means I should run in vain, saith he. 12. Nothing marreth the good and successe of the Gospel among the hearers more than difference of judgments, and strites and debates about these differences among the eminent Preachers thereof: for, hereby are people carried unto schismes, 1 Cor. 1. 12. the Truth of God received with respect to persons, 1 Cor. 4. 6. and atheism given way to by many, as resolving to believe nothing till Preachers agree among themselves, Act. 18. 17. and many stumbling-blocks casten before people of all sorts by the venting of pas­sions, jealousies, animosities, and sometimes a spirit of revenge, which do usually accompany such divisions, 2 Cor. 12. 20. for, Paul sheweth he endeavoured so much to get the joynt consent of the other Apostles, to the Do­ctrine preached by him, lest by the calumnies of his ad­versaries, who affirmed that Paul did differ from the rest, his preaching and other pains should have been uselesse; Lest by any means I should run, or had run in vain.

Vers. 3. But neither Titus, who was with me, being a Greek, was compelled to be circumcised.

HEre is a sixt Evidence, especially of the truth of his Doctrine, to wit, that in the point controverted, be­twixt him and his adversaries, the other Apostles did joyn with Paul, judging Circumcision to be a thing in­different, and not of absolute necessity to Salvation, else they would have required Titus to be circumcised, which they did not, but received him in fellowship with them, [Page 56] though he was an uncircumcised Greek. Doct. 1. A­mongst those controversies which did very early trouble the Christian Church, this, concerning the necessity of observing Circumcision, and the rest of those Levitical Ordinances, was one, which appeareth (as from se­veral other Scriptures, Act. 15. 1, 2. so) from this, where Paul, mentioning how the Apostles joyned with him in that controversie, which was betwixt him and his ad­versaries, doth give the instance in Circumcision; Nei­ther Titus was compelled to be circumcised. 2. Though Circumcision, and the rest of those Levitical Ordinances, were necessarly to be observed by vertue of a divine Pre­cept, Gen. 17. 10, &c. and as the external part of Wor­ship then prescribed, Heb. 9. 10. untill Christ should come in the flesh, and offer-up Himself a Sacrifice upon the Crosse, Eph. 2. 15. Yet, after he was come, they were abolished, and all necessity to observe them, through ver­tue of a divine precept, removed: the body being come, the shadow did evanish, Col. 2. 17. the Jews and Gen­tiles were then to be united in one People, and so that partition-wall was to be removed, Eph. 2. 14, 15. the Church also then, to wit, under the New Testament, was bound to believe, and accordingly to professe, that Christ had already come in the flesh, & offered-up a per­fect and satisfactory Sacrifice to God, which was whol­ly inconsistent with the observing of those Legal Cere­monies and Sacrifices, which by vertue of divine insti­tution did serve mainly for types and figures of Christ to come, Heb. 8. 5. and 9. 8, 9. for, because of those reasons, the Apostles did admit of Titus, a Greek, to their fellowship, not requiring him to be circumcised; But neither Titus was compelled to be circumcised. 3. It is not unlawful, but a duty incumbent to those who are in place, not only to injoyn attendance upon, and practi­sing of the external commanded duties of Divine Wor­ship, but also by rebuke and other Church-censures, to constrain and urge those who are disobedient: for, Paul maketh the Apostles their not compelling of Titus to be [Page 57] circumcised, an evidence that they did not judge Cir­cumcision at that time to be a part of commanded Wor­ship, which imports, if they had thought otherwise, they would have compelled him to it (to wit) by the force of Church-censures; for they had not the power of the Magistrate to compel him by pecunial mulcts, imprison­ment, or such like; But neither Titus was compelled to be circumcised. 4. From this it followeth, that the Civil Magistrate may constrain men, by inflicting of corporal punishments, to go about the external duties of com­manded Worship, in case that more gentle means do not prevail: for, if constraining by Ecclesiastick-censures be not unlawful, nor a tyranny over the consciences of men, constraining by Civil-censures, must be lawful al­so: now that men may be compelled by the former, as said is, is here supposed, while he saith, Neither Titus was compelled to be circumcised.

Vers. 4. And that because of false brethren unawares brought in, who came in privily to spy out our liberty, which we have in Christ Jesus, that they might bring us into bondage: 5. To whom we gave place by subjection, no not for an hour, that the truth of the Gospel might continue with you.

HE giveth the reason, why Titus was not compelled to be circumcised, to wit, because some, called here false brethren, as having been urgers of the necessity of Circum­cision, and of the other Levitical Ordinances, and were brought in to be members of the Church at Jerusalem by fraud, and through reason of their large pretences to piety, whereby they covered their heretical spirits for the time: for, so much doth the word, rendred unawares brought in, hold forth: these men, I say, had secretly conveyed themselves to that meeting, which Paul had with the other Apostles: and this of purpose to try if Paul would stand to the defence of that liberty from the Ceremonial Law before the Apostles, which he had preached among the Gentiles, as a part of Christ's pur­chase: [Page 58] which if he had not done, but ceded to them in that one particular of circumcising Titus, then they would have triumphed over Paul, among the Gentiles, as if he had recanted before the Apostles; and so would have en­deavoured to bring back the Apostles, Gentiles, and the whole Church, to the bondage of the Ceremonial Law, ver. 4. Therefore was it that neither Paul, nor the other Apostles, would yeeld to the importunate desire of these false brethren, no not for an hour, that is, in using of Cir­cumcision but that once; and that because, this had been to subject the Apostles, and their Doctrine in the Truth controverted, to their adversaries; which the Apostles did resolutely withstand, that so the Doctrine of the Go­spel might remain sincere and uncorrupt among the Churches of Christ, and particularly among the Gala­tians, ver. 5.

From Vers. 4. Learn, 1. Though the Ceremonial Law of Moses was abolished by Christ's coming in the flesh; (See upon vek. 3. doct. 2.) Yet the use and practice there­of was not in it self sinfull, but indifferent for a time, chiefly to the Jews, and in some points at least; the Lord from respect to that, which was once His own Ordi­nance, and from condescendence to the weaknesse of the Jews, who being educated in the practice of these Levi­tical Ordinances, could not be so soon convinced of their being laid aside, did proceed slowly to the total abroga­tion of them, removing first the tye of necessity through vertue of a divine precept, whereby they were obliged to observe them, and leaving for a time the practice law­full and indifferent, until the Doctrine of the Gospel and freedom from that yoke by Jesus Christ, might be suffi­ciently cleared, the term whereof is affixed for the most part to be the destruction of Jerusalem both of City and Temple by the Romans, whereby the most obstinate in it, considering that Christ had now suffered, might have been convinced that an end was put to the Jewish Po­licy, both Civil and Ecclesiastick, by God; after which time, the use of the Ceremonial Law was not only dead [Page 59] and unprofitable, but also deadly and damnable: thus the Apostles did not compel Titus to be circumcised; not as if the use of Circumcision had been at that time sim­ply and in it self unlawfull and sinfull: for, Paul himself did circumcise Timothy upon grave and weighty consi­derations, much about, and probably after that time, Act. 16. 3. but because that false brethren, then present, would have made bad use of their doing otherwise, to the prejudice of the Gospel; And that because of false brethren, &c. 2. Though the practice of the Ceremonial Law was for that time a thing in it self indifferent; Yet (which also holds, of all other things in their own na­ture indifferent, 1 Cor. 8. 9, 10, &c.) it might not al­wayes and upon all occasions lawfully, and without sin be practised, but the practice thereof was to be ruled ac­cording to charity and prudence; So that in the case of giving scandal by the neglect thereof to the weak and infirm, it was to be practised, as Paul did, Act. 16. 3. but in case of hardening the obstinate, and confirming them in their opinion of its necessity to Salvation, and thereby giving the adversaries of Truth advantage against the Truth by the practice thereof, it was to be foreborn: for, the Apostles here, did not circumcise Titus, because of false brethren, brought in unawares, who would have taken ad­vantage from the practice of the Apostles, if they had circumcised him, to bring the Church of Christ again into bondage. 3. It hath been the Churches lot in all times and all places, to have a mixture of wheat and tares, re­generate and unregenerate, godly and profane in it: even the Church which was planted and governed by the Apostles themselves, had false brethren: for, saith Paul, Because of false brethren unawares brought in. 4. Heretical spirits, not only can, but usually do so far dissemble their Errors, 2 Pet. [...]. -1- and pretend so much to piety, there­by to gain respect and credit, 2 Tim. 3. 5. that the most quick-sighted of men will readily be deceived by them, taking them for the just contrary of that which they re­ally are, until they find an opportune time to discover [Page 60] themselves: Thus, those false brethren were brought in un­awares, to wit, to the Church at Jerusalem; they carried the matter so handsomly, what by dissembling their Er­rors, what by their pretences to Piety, that the Apostles themselves, acting as ordinary Ministers in the admission of Church-members, (Act. 6. 3, &c.) could see nothing for which to stumble at them, or reject them. 5. Here­tical spirits are most active, vigilant, and so effronted as to ingyre themselves upon the most private Societies and Fellowships of others, if their presence may contribute any thing to advance their pernicious Errors: Thus those false brethren do intrude themselves upon that meeting, which Paul had with the other Apostles, though it was but of few, and private, ver. 2. Who came in pri­vately to spy out our liberty. 6. It is too too usual for ma­ny, to frequent the meetings of God's People and Ser­vants, not that they may be edified from them; but that they may find occasion to carp at what they hear, and make bad use of it to the prejudice of Christ's Servants, and to their own further confirmation in a sinful course, who carry about their own judgment with them, they come to ensnare others, and the Word of the Lord pro­veth a snare unto them, Ezek. 14. 4. Thus those false bre­thren came in privately to spy out their liberty, resolving whatever had been done, they should have ground from it to make Paul invidious; if Titus had been circumcised, they were ready to traduce him to the Gentiles, as a man who preached one thing to them, and practised the con­trary among the Apostles; if he had not been circum­cised, they had ground to incense the Jews against him, as a contemner of that divine Ordinance. 7. Jesus Christ having by that only Sacrifice of Himself upon the Crosse, fulfilled all those Legal Types and Shadows of things to come, Heb. 8. 5. and 9. 9. hath purchased li­berty unto the Christian Church, and made them fully free from the observation of those Levitical Ceremonies, chap. 5. 1. hence this freedom is called Our liberty which we have in Christ Jesus. 8. The Ceremonial Law of [Page 61] Moses was a great bondage, and most burdensome yoke (Act. 15. 10.) to the ancient Church, what through the multitude of performances which were thereby in­joyned; some whereof were extreamly expensive. Lev. 1, 2, 3, 4, 5. chapters, others painfull and hazardous to the natural life, Gen. 34. 25. and others most wearisom to the flesh, Deut. 16. 16. and what through the punctual observance of all those Ordinances enjoyned under most terrible Certifications, Deut. 27. 26. for, the Apostle cal­leth the return of the Christian Church to the observati­on of the Ceremonial Law, which was endeavoured by those false brethren, a bringing of them unto bondage; That they might bring us unto bondage.

From Vers. 5. Learn, 1. When things in themselves indifferent, are urged as necessary, and required as an evidence of our assent unto an untruth, or quitting of any part of Truth, in that case, which is indeed a case of con­fession, the practice of a thing indifferent, is sinfull, and to be abstained from: for, so did the false brethren urge the Circumcision of Titus, even as an evidence of Paul's receding from the Doctrine of Christian Liberty, and therefore he obeyed them not; To whom we gave place, no not for an hour. 2. Though much may be done for comopsing of Church-differences, by using all meek­nesse and forbearance towards those who oppose them­selves, 2 Tim. 2. 25. acting joyntly with them in those things, wherein there is an harmonious agreement, Phil. 3. 16. holding off publick debates in those things, where­about the difference is, Rom. 14. 5. providing they be not of the most weighty and substantial Truths, Gal. 5. 2, 3. Yet we are not for peace's cause to quit the least part of Truth, whether by a formal denying of it, or doing that which in reason may and ought to be so expounded: thus Paul, who for lawfull ceding did become all things to all men, 1 Cor. 4. 19, &c. would not give place by way of subjection, so as to yeeld the cause controverted to the adversaries, neither would he do any thing, though ne­ver so little, and in its own nature indifferent, which [Page 62] might be an evidence of his yeelding; To whom we gave place by subjection, no not for an hour: he would not use Circumcision, no not that once, he would not cede one hair breadth to them. 3. A Minister of Christ, when he is called to confesse and avow Truth, hath not only his own peace with God, and keeping of a good con­science to look unto, 2 Tim. 2. 11, 12. but also the con­dition of his Flock, who will be much shaken or con­firmed in the Truth, by his faint, or bold and faithfull confession: Thus Paul, in the present business, had an eye to the converted Gentiles, of whom were these Ga­latians, lest their Faith had been shaken by his incon­stancy; We gave not place, faith he, that the truth of the Gospel might continue with you. 4. It is not enough that people have the name of the Gospel among them, of some Truths of it being mixed with several Errors, but all, and especially Ministers, should endeavour to have the Gospel in purity and integrity, free from any mixture of contrary Errors; for, a little leaven (to which Error is compared, Mat. 16. 12.) leaveneth the whole lump. 1 Cor. 5. 6. Thus it was Paul's endeavour that the truth of the Gospel might continue with them, that is, the whole Do­ctrine of the Gospel not corrupted with any Error.

Vers. 6. But of these, who seemed to be somewhat (whatso­ever they were, it maketh no matter to me, God accepteth no mans person) for they who seemed to be somewhat, in conference added nothing to me.

FOlloweth a seventh Evidence, that both Paul's Do­ctrine and Office were divine, containing the event of that meeting which he had with the Apostles, in three things; the first whereof, is in this Verse, to wit, that of these, or from those who were looked upon as chief among the Apostles, of whom Paul's adversaries did boast, as if they had been his superiours, Paul had learned nothing (which last words, or some such like, are to be supplied for making out the sentence) and because their [Page 63] personal prerogatives such as that they had seen Christ in the flesh, were Apostles, when he was a persecutor, might have been objected to his prejudice; he sheweth these were not to be taken notice of by him, neither would be taken notice of by God, whose judgment is not swayed by any thing which is extrinsecal, and be­longeth not to the cause in hand; and therefore their being Apostles before him, would not make his Office or Doctrine more uncertain, or lesse divine than theirs; seing he was an Apostle now, aswell as they, and his Doctrine such as could not be questioned by themselves: for, after that conference, wherein he related to them the Gospel preached by him, they corrected nothing and added nothing to what he had said, but approved all. Doct. 1. It is nothing contrary to, but agreeth very well with Christians modesty and humility, for a man to speak to his own commendation in some cases; especi­ally when he laboureth under reproach, and when the honour of God and the Gospel do also suffer with him: for, Paul avoweth that he learned nothing from the chief Apostles, and was not in any thing inferiour to them; because if he had yeelded to the contrary, his adversaries would presently have retorted that he was no Apostle, but, at the most, an ordinary Preacher, and his Doctrine in time bypast had been erroneous; But of these, or from those, who seemed to be somewhat, supply (for making out the sense) I learned nothing; which Paul concealeth in mo­desty, it being that part of the phrase which should have expressed his praise most, and leaveth it to be supplied by the reader from the scope of the purpose, and from the like expression in the close of the verse: The like form of speaking is used, 1 Chron. 4. 10. Oh that thou wouldest, &c. or, If thou wouldest. 2. It is not unusual for heretical spirits, to cry-up some of Christ's faithfull Ministers above the rest, and so to have the persons of men in ad­miration; and this not from any respect to them, but for their own advantage, Jude, ver. -16. as hereby rendring those, whom they so cry-up, suspect of favouring their [Page 64] Error, and bearing down the rest with the pretended shew of their authority: Thus Paul's adversaries did ex­toll Peter, James, and John, as much preferible to him, because of their personal prerogatives above him, as ap­peareth from Pauls labouring so much to prove that they were no wayes superiour to him, and to take off any prejudice which might rise against himself from their personal prerogatives of seeing Christ in the flesh, and being Apostles before him; But from those I learned no­thing, whosoever they were, &c. 3. In our esteem of persons and things, our judgment ought not to be ruled by the approbation of men, so as to put a price upon every thing which is commonly esteemed of among men, Luke 16. 15. but by the approbation of God, so that every thing may have more or lesse weight with us according as He estee­meth of it: Thus Paul regarded not the personal prero­gatives of the other Apostles, as bearing any weight in the present businesse, because God regarded them not; It maketh no matter to me, God accepteth no man's person. 4. The Lord, in passing judgement upon persons or things, is not swayed with any thing which is extrinse­call, and belongeth not unto the cause whereabout He judgeth: He respecteth not the person of man, that is, He will not approve or disapprove of a man's cause for his person, if it be not otherwise worthy of approbation or reproof; because most frequently a man's cause and person come under different considerations: for, saith he, God accepteth of no mans person: whereby in this place is meaned, that the personall prerogatives of the other Apostles did not bear weight with God to make Paul's Office or Doctrine more uncertain, and lesse divine than theirs; seing whatever other use those prerogatives did serve for; Yet they appertained nothing to the present cause. 5. Though some of Christ's faithfull Servants, may be cryed-up by light wits, or heretical spirits, to the down-bearing of the deserved estimation of others; Yet so far ought they themselves to be from being transported with groundlesse applause, and from despising those [Page 65] others, beyond whom they are so much esteemed of, that they are to bear-up their credit so much the more by withholding no approbation of theirs from them which is their due, although they should thereby contradict their own flatterers, and make them lyars: for, those Apostles, who were so much cryed-up by the false bre­thren, to Paul's prejudice, did throughly approve his Doctrine, declaring him to be an orthodox Preacher and an Apostle of Jesus Christ as well as themselves, con­trary to what his adversaries and their flatterers affirmed of him; In conference they added nothing to me: and, ver. 9. They gave me and Barnabas the right hands of fellowship.

Vers. 7. But contrariwise, when they saw that the Gospel of the Uncircumcision was committed unto me, as the Gospel of the Circumcision was unto Peter: 8. (For he that wrought effectually in Peter to the Apostleship of the Circumcision, the same was mighty in me towards the Gentiles) 9. And when James, Cephas, and John, who seemed to be pil­lars, perceived the Grace that was given unto me, they gave to me and Barnabas the right hands of fellowship, that we should go unto the Heathen, and they unto the Circumcision.

HEre is a second part of the event of that Meeting at Jerusalem, to wit, that when the Apostles, James, Cephas, (that is, Peter, Joh. 1. 42.) and John had by cer­tain evidences found that the Gospel of the Uncircum­cision, or the Apostolick-office to preach the Gospel among the uncircumcised Gentiles, was concredited by God to Paul as well as the Gospel of Circumcision, or the Apostolick-office to preach the Gospel among the circumcised Jews, was committed unto Peter, ver. 7. which they did gather from this, that the like divine assistance, blessing and successe, did accompany the la­bours both of Peter and Paul towards their respective Charges, and so their Office behoved to be equally di­vine, ver. 8. and when those three Apostles (who were [Page 66] commonly, and no lesse deservedly, reputed pillars of the Church, as being, under God, the upholders of it by their Ministry, gifts, diligence and fidelity) had seen the grace, or gifts, both ordinary and extraordinary, which were bestowed by God upon Paul, fitting him every way for the Apostolick-office, they did without more ado ac­knowledge both Paul and Barnabas for their Collegues or fellow-Apostles, giving them the right hand in evi­dence of the same, as also of their mutual agreement in dividing of their Charge, so as that Paul and Barnabas should go on to discharge their Apostolick-office among the Gentiles, and the other three among the Jews, vet. 9. which paction is nothing contrary to what is held forth, Act. 15. 7. for, Peter speaketh not there, that his ordi­nary Charge was to preach unto the Gentiles, but of that one act of his, mentioned Act. 10. whereby he was at one time imployed to preach to them at the first begin­ning of their conversion: All which, doth evidence that Paul was an Apostle, immediately called, and acknow­ledged to be such by the other Apostles. Doct. 1. This Scripture doth many wayes refute that dream of the Pa­pists concerning Peter's primacy, or supremacy over the rest of the Apostles, and over the Catholick Church, and of the Pope's succeeding to Peter in that supposed illimi­ted trust: for, 1. the Apostle's drift in all this, is, to shew that he was every way equal with Peter, and the rest of the Apostles, and no wayes inferiour unto them, and that he was acknowledged to be so by Peter himself; so that Peter was not supream over all: When they saw that the Gospel of uncircumcision was committed unto me, &c. 2. Paul doth here compare himself mainly and particu­larly with Peter, while he expresseth him by name, even when he is speaking of these things, which were com­mon to Peter with the other two, James and John, as that the Gospel of Circumcision was committed to Peter, and this because it seemeth Paul s adversaries did mainly cry-up Peter, as superiour to him; so that this of Peter's primacy above the other Apostles hath been an old plea, [Page 67] but ill grounded, and expresly confuted by Paul in this place; As the Gospel of Circumcision was committed unto Peter. 3. We find here a divine Ordinance, that Peter should exercise his Office among the Jews, as their Apo­stle, of which Ordinance they can produce no change; and so if the Pope plead to be Peter's successor, he must challenge a superiority over the Jews, and hath nothing to do with us; As the Gospel of the circumcision was unto Peter. 4. Paul, by vertue of the same divine Ordinance, was to exercise his Office among the Gentiles, as their Apostle, and endued with the same Authority in all points, which Peter had over the Jews; and therefore Peter was not supream: But if the Pope give-out him­self for universal Pastor over the whole World, he must not plead his succession to Peter so much as to Paul, who had the Gospel of the Uncircumcision committed to him: which was a Charge extending almost to all the univer­sal World. 5. While there is a question here of dignity anent the Apostles, James is first named before Peter, as being of eminent Authority among the Apostles, who was President at the Council of Jerusalem; for, he spake last, and concluded all, Act. 15. 13, &c. to whom Paul did betake himself, and with whom all the Elders did conveen in a matter of great concern­ment, and not with Peter, Act. 21. 18. so that James hath rather been supream than Peter; at least, it fol­loweth, the first naming of Peter in other places, (Mat. 10. 2. Mark 3. 16.) is no sufficient ground whereon to build his supremacy: And when James, Cephas, and John. 6. Peter was at this time at Jerusalem, and without doubt had not yet seen Rome, seventeen years at least after Christ's Resurrection, ver. 1. compared with chap. 1. ver. 18. Yea, neither was he at Rome a long time after this, when Paul was there a prisoner, Col. 4. 11. 2 Tim. 4. 16. How then could he have sitten Bishop at Rome twen­ty five years before his death? as is alleaged for one main ground, upon which the Popes succession to Peter, as universal Bishop over the whole World, is founded: [Page 68] And when James, Cephas and John perceived. 7. There is here a solemn and mutual agreement, that Paul, and not Peter, should be the Apostle of the Gentiles: and there­fore, How could Peter have been twenty five years Bishop at Rome, except he had violated his solemn paction con­firmed by giving his hand, which were most absurd once to mention? They gave the right hands of fellowship, that we should go unto the Heathen. Doct. 2. The more we wait upon God for His Call and Direction to our Undertaking, we have ground to expect, that the more of successe and of a blessing will accompany them: for, Paul, who did not undertake this journey to Jerusalem without the Call of God, ver. 2. hath all things suc­ceeding with him according to his hearts wish; so that not only the Apostles, did not condemn the Doctrine preached by him, ver. 6. but, on the contrary, gave him their approbation, acknowledging him for their Col­league and fellow-Apostle, whereby the mouthes of his adversaries might have been fully stopped: But contrari­wise they gave to me and Barnabas the right hands of fellow­ship; for, so are the words to be constructed, all that which interveeneth being the reason which moved James, Peter, and John to do what they did. Doct. 3. The Note which ariseth from dividing of the Charge of Jews and Gentiles betwixt Peter and Paul, is at large, Col. 1. 25. doct. 3. Doct. 4. The Office of preaching the Go­spel, is a special Trust, whereby a rich treasure of saving Truths (2 Cor. 4. 7.) is concredited to weak men, who must be answerable to God how they keep, maintain and dispense that Treasure for the good of souls: hence he saith, the Gospel was committed, or, as a rich Treasure, intrusted to him; The Gospel of the Uncircumcision was committed unto me. 5. It is not the pains of Mini­sters, Isa. 49. 4. or any vertue which is in the Word preached, as of it self, 1 Cor. 1. 18. from whence the suc­cesse of the Ministry among a People floweth, but from the effectual working of the Spirit of God, whereby He effectually worketh that which the Word doth presse [Page 69] upon us, 1 Cor. 3. 6. for, Paul ascribeth the successe both of his own and Peter's Ministry to this; He that wrought effectually in Peter, the same was mighty in me. 6. The power with which the Lord accompanieth His Word towards those whom he intendeth to convert by it, is most efficacious and such as cannot be resisted, but breaketh through and taketh away whatever doth op­pose it; He that wrought effectually: the word signifieth to work with pith and energy, and frequently it signi­fieth to work with irresistible efficacy. 7. Where a Ministers pains are much blessed of God, for the turning of many souls to God, and where a man is endued with gifts and parts for the Ministerial Calling, it is a real testimony, and speaking-evidence of that man's calling from God: for, from this do they gather, that the Go­spel of Uncircumcision was committed to Paul, because his Ministry was powerfull among the Gentiles, and endued with gifts fitting him every way for the Aposto­lick Office: for, saith he, the same was mighty in me to­wards the Gentiles, and they perceived the Grace which was given unto me. 8. It is the duty of Ministers, as pillars, to uphold the Truth by their doctrine, prayers, graces and parts, Isa. 62. 6, 7. 2 Tim. 2. 2. to be constant in Truth against all contrary blasts, Mat. 11. 7. to adorn the Truth by good example of an holy life, whereby they ought to shine before others, Mat. 5. 16. 1 Tim. 4. 12. for, as James, Cephas, and John, were accompted pil­lars; so they, and all faithful Ministers are really such: and Paul doth here indirectly tax the common opinion, whereby that name was appropriate only to those three, which did belong also to others: Hence it is also that the Church Militant, in respect of the Ministry of the Word chiefly, is called the pillar and ground of Truth, 1 Tim. 3. -15. And when James, Cephas and John, who seemed to be pillars. 9. Whom God doth call to the undergoing of any imployment, and chiefly whom He calleth to the Ministry, those he fitteth with gifts and abilities suitable for that imployment in some measure [Page 70] whether lesser or greater, Mat. 25. 15. for, James, Cephas and John did not acknowledge Paul to be an Apostle, called by God, but upon their perceiving that Grace, or gifts, both ordinary and extraordinary were bestowed upon him; They saw that the Gospel of Uncircumcision was committed unto me, when they perceived the Grace that was given to me. 10. We ought not to withhold our appro­bation, especially when it is craved, from that which by evident signs and reasons we perceive to be approved of by God, although there be many who disapprove it, and though the giving of our approbation to it may disoblige those who otherwise pretend much friendship to us: for, those three Apostles, perceiving by most con­vincing evidences that God had called Paul to be an Apostle, they acknowledge him for such, though those who did cry them much up as pillars, (and what not?) did no doubt oppose their so doing, as tending evidently to the disadvantage of their cause; They gave to me and Barnabas the right hands of fellowship.

Vers. 10. Only they would that we should remember the poor, the same which I also was forward to do.

THe third thing in the event of that Meeting, which did also evidence, that Paul and the other Apostles did part good friends, and in all things one among them­selves, was, That the other Apostles did earnestly recom­mend to Paul and Barnabas the collecting of some cha­rity among the Churches of the Gentiles, 1 Cor. 16. 1. to supply the poor Jews who were turned Christians, Rom. 15. 25. which they performed speedily and dili­gently. See the places cited, and 2 Cor. 8, and 9. chap­ters. Doct. 1. It is frequently the lot of those who are rich in Grace, to be poor in the things of a present life; and who are heirs of a Kingdom, (Luke 12. 32.) to be driven unto such straits, as they are forced to live upon some charitable supply from others; God seeing it con­venient hereby to wean them from worldly content­ments, that Heaven may be the more longed after, and [Page 71] more sweet when it cometh: Thus the Christians in Judea, for the most part, were poor, and such as needed supply from the Gentiles; Only they would that we should remember the poor. 2. Though those who are our own poor within the bounds where we live, are chiefly to be relieved by us, because of our nearer interest in such, 1 Tim. 5. 8. Yet, in cases of extremity, even those poor who live remote from us (because they are also of our own flesh, Isa. 58. 7. and members of the same mystical body, if Believers, Gal. 6. 10.) are also to be supplied by us: for, Paul was to stir up the Gentiles to contribute for the poor at Judea; Only they would that we should re­member the poor. 3. The care of the poor, and supply of the outward necessities of the Saints, is an imployment not unworthy of the very chief Apostles, and which Ministers and other Officers of the Church ought to make conscience of: for, the care of the poor, was the last farewell of those Apostles: Only they would that we should remember the poor, which Paul also was forward to do. 4. The Ministers of Jesus Christ, ought to presse upon the People not only duties which are easie, and cost them nought; but also those that are burdensome and expensive, especially that they would willingly give of those things which they enjoy, for the supply of others which want; and are to be as forward in pressing the one sort of duties as the other, as being equally profit­able to the Church, and most evidencing of an inward work of Grace in the heart, 1 Joh. 3. 17. Thus Paul was forward to presse upon the Gentiles to give some supply to the poor Jews; The same which I was also forward to do, or did speedily and diligently, as the word signifieth.

Vers. 11. But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.

FRom this Verse to the 15. there is a further evidence of that Truth, which he had formerly asserted con­cerning the authority of his Office and his divine Do­ctrine, even in that point which was controverted be­twixt [Page 72] him and his adversaries; which he maketh ap­pear from this, That, as an Apostle, and by vertue of his Apostolick Office, he did with Authority rebuke Peter one of the chief Apostles, when in his practice at An­tioch he declined from the Doctrine taught by him con­cerning the abrogation of the Ceremonial Law, and that, for any thing which appeareth to the contrary, Pe­ter in this debate did yeeld to Paul, as having Truth for him. This action of Paul's towards Peter, is first sum­marly propounded in this Verse, wherein Paul sheweth that boldly and freely he did oppose himself to Peter, and that because his carriage, as he doth clear more fully af­terward, was most blame-worthy. Doct. 1. No band of friendship or confederacy, which parties have entred, no fear of occasioning the breaking-off of friendship (whatever may be the consequences thereof) ought to make those, who are so conjoyned, connive at others in a sinfull course, or withhold a testimony against that which is sinfull in their friend, when the hazard which may ensue from his sin to the Work and People of God, doth call for it: for, though Paul had come to Jerusalem of purpose to purchase a good understanding betwixt him and Peter, ver. 1, 2. and though they had given, not long since, mutual evidences of their harmony and agree­ment, ver. 9. and though their renting assunder, was the thing which adversaries to Truth would have been most glad of, as making much for the advantage of their bad cause; Yet, not long after this agreement was made, when Peter falleth in a sin reproof-worthy, which had dreadfull consequences to the People and Work of God (as will appear afterward) following upon it, Paul doth freely and boldly give testimony against his sinful course; But when Peter was come to Antioch, I withstood him to the face. 2. As the Ministers of Jesus Christ are bound to reprove sin and vice; so they are to reprove it, first, with much boldnesse and resolution, not faintly, as if they were more feared for the offence of man, than grieved for the dishonour of God: so Paul, in reproving Peter, [Page 73] withstood him: In the Original, it is a military word, and signifieth to stand against, whether it be by force of arms, or arguments: it is a word of defiance, and com­bating, as it were, hand to hand, face to face, and foot to foot, not yeelding a hair breadth to the adversary, Rom. 13. 2. Eph. 6. 13. Secondly, with ingenuity and candor, so as not to conceal the man's fault only from himself, and in the mean time to speak of it broad and wide unto others for his prejudice, Lev. 19. 16. But they are to declare his sin even-down to himself, and rebuke him for it: Thus Paul, withstood Peter to the face: for, the word in the Original, doth not import that he with­stood him only in shew, and for the fashion, making the beholders think they were serious when they were not, as some of the Ancients did alleage: such dissimulation had been most base in those two eminent Apostles, and Paul had not here spoken truly, affirming that Peter was worthy to be blamed, and that he walked not uprightly; so the word must read, as it is here rendred, to the face, or to his face, as 2 Cor. 10. 1. Thirdly, with certainty and knowledge of the deed reproved, both for the truth of the fact, and the vicious quality of it: Paul before he re­proved, was assured of both these; Because he was to be blamed, saith he. Doct. 3. The most eminent Saints on earth, are not free of their own sinful and blame-worthy failings; that hereby they may be keeped humble, and from being lifted up with their gifts, graces, and other excellencies, 2 Cor. 12. 7. and others may hereby learn not to think of them above what is written, 1 Cor. 4. 6. for, even the Apostles themselves and Penmen of Scrip­ture, though they could not erre in writing Scripture, being therein guided by the infallible assistance of the Spirit, 2 Pet. 1. 21. Yet in other things they had their own sinful failings, as is evident in Peter; Because he was to be blamed. 4. It is the part of every man, though ne­ver so eminent and esteemed of by others, when he meeteth with a just and deserved reproof, to stoop to it, without repining to imbrace it, and with silence to cor­rect [Page 74] the error, and amend the fault which is reproved: for, he that hateth reproof, shall die, Prov. 15. 10. So doth Peter, who, being sharply rebuked by Paul, defendeth no [...] his fault, contendeth not with his reprover, but patiently taketh with his reproof, as appeareth from his silence; for he replieth nothing.

Vers. 12. For before that certain came from James, he did eat with the Gentiles: but when they were come, he with­drew, and separated himself, fearing them which were of the Circumcision. 13. And the other Jews dissembled likewise with him, inso­much that Barnabas also was carried away with their dis­simulation.

NExt, the Apostle enlargeth what he had briefly pro­pounded: and, first, he sheweth Peter's sin for which he was reproved, to wit, that whereas before some Jews did come from Jerusalem, where the Apostle James had his residence, Peter did keep fellowship with the Christi­an Gentiles, and had eaten freely with them, (wherein he did right according to the Doctrine of Christian Li­berty, by which all differences of meats, and betwixt Jew and Gentile, are removed under the New Testament, as Peter himself was instructed by vision, Act. 11. 9.) but when those Jews did come, he did separate from the Gentiles, as if it had been unlawful to eat with them, and this through fear of offending those forementioned Jews, who were most tenacious of the Ceremonial Law, ver. 12. by which bad example of Peter's, the other Jews, which were at Antioch, were moved to withdraw from the Gentiles, as if it had been unlawfull to have intire fellowship with them; Yea, and Barnabas also did the like, ver. 13. From whence we Learn, 1. Such influence have circumstances upon our actions, that though an action, considered simply and in it self, be not sinfull; Yet, by reason of accompanying circumstances, it may become exceeding sinfull: for, the exceeding sinfulnesse [Page 75] of Peter's action, for which he was here reproved, did not consist in his simple abstinence from certain kinds of meats, to eschew the offence of the weak; for, Paul did something like to this himself, Act. 16. 3. and 21. 26. but in the circumstances which did accompany that his abstenance, which will appear by pointing at some of those circumstances, whereby also the Text will be fur­ther cleared; as first, That he did withdraw from the Gentiles in eating, as if they had been no Church-mem­bers, with whom it was lawfull to have intire fellow­ship; He withdrew, and separated himself. Secondly, That he abstained not among the Jews at Jerusalem, which had been more tolerable, but at Antioch, where, a little before, he had openly done the contrary, in using his Christian Liberty: for, before he did eat with the Gen­tiles; but when they were come, he withdrew. Thirdly, That he did withdraw, not as if it had been a thing in­different to have done so, or otherwise, and therefore would do it for a time to gain the Jews; but as if it had been a thing in it self sinful to have eaten with them, contrary to what himself knew, and was informed of by the heavenly vision; and therefore it is called dissi­mulation in him, while it is said, The other Jews dissem­bled with him likewise. Fourthly, That his abstinence was not for gaining of the weak Jews, whom he might afterwards have informed of the abrogation of these Le­vitical Ordinances, but from fear of losing esteem with, and incurring the hatred of, those who were spying-out their liberty, and would doubtlesse make bad use of that his abstinence, for confirming themselves in, and draw­ing over others to, their Errors; Fearing them which were of the Circumcision. Fiftly, That by his example he did hurt to the other Jews, who were beginning to be in­formed concerning the abrogation of the Ceremonial Law, and in evidence of it, had been eating with the Gentiles; but now, by this practice of Peter's, did again drink-in their former error; And the other Jews dissembled likewise. Sixtly, This practice of his (as is clear from [Page 76] the following 14. verse) did tend to force the Christian Gentiles to take on the yoke of the Ceremonial Law, (which had been most sinfull in them, they being never under it) as they would not have been debarred from the fellowship of Peter, and of the Church; Why compellest thou the Gentiles to live as the Jews? And, seventhly, He hereby gave a great dash to Paul's Doctrine, and the Doctrine of the Gospel concerning Christian Liberty, and the abrogation of the Ceremonial Law; for, his practice did speak as much, as if it had been yet in force; He withdrew and separated himself, and the other Jews dissembled likewise. Doct. 2. So weak and unconstant are the best of men, that, being left to themselves, the least blast of tentation will make them break off the course of doing-well in the very midst, and, without respect had either to conscience or credit, openly to de­sert it: for, Peter having begun well in the use of Chri­stian Liberty, by eating with the Gentiles, giveth evi­dence of great levity, in that for fear of man's offence he did presently slip from it; Before that certain came from James, he did eat with the Gentiles; but when they were come, he withdrew. 3. To separate from, and to break­off communion with, a true Church, and the received Members thereof, is such an act as cannot be attempted without sin, no not though hereby we could eschew the offence and stumbling of many: for, this was it that made Peter blame-worthy, even his separating from the Church of the Gentiles, as if it had been unlawful to keep communion with them, notwithstanding the Jews would have been offended if he had done otherwise; He withdrew and separated himself, fearing them which were of the Circumcision. 4. It is of great concernment to men of grace and parts, who are in publick place, and do enjoy the applause of many, to be both men of courage, and self-denyed spirits; and even when they enjoy the applause of all, to be dead and dying to it; lest, if they conceit more of it than they ought, through their fleshly fear of losing applause and incurring hatred from men, [Page 77] they venture upon the dishonour of God: for, even Pe­ter, fearing too much his losse of esteem among the Jews, did sin against the Lord; He withdrew and separated him­self, fearing them which were of the Circumcision, or the Jews, who are frequently so designed. 5. As good men sometimes, under the fit of a violent tentation, will in practice condemn that which in their judgment they do approve; so for any to sin thus against their light, is an high aggravation of their guilt: for, this is the dissimu­lation wherewith Peter is charged, and whereby his sin is here aggreged: by his practice he pretended, that fellowship with the Christian Gentiles was unlawfull, in the contrary whereof, he was instructed by the hea­venly vision, Act. 11. 9. And the other Jews dissembled likewise with him. 6. Of so great force is the bad ex­ample of men, eminent, gracious and learned, that not only the weak and infirm, but even those who are strong, and richly endued both with grace and parts, will sometimes be corrupted by it: It is usual for us un­awares to esteem of such, as of somewhat more than men, and being once that far engaged in our esteem of them, we do not so narrowly examine their actions, as we would of other men, Hence all is taken for current that cometh from them: thus not only the vulgar Jews, but even Barnabas himself, an eminent Apostle, (Act. 13. 1, 2.) was carried away with Peter's bad example; And the other Jews dissembled likewise with him, insomuch that Barnabas was carried away with their dissimulati [...]n: and ver. 14. his example had a kind of compulsion in it to­wards the Gentiles, to make them do as he did; Why compellest thou the Gentiles to live as do the Jews? 7. A speat and inundation of evil examples, though even held forth by private Christians, especially if they be other­wise pious, is so impetuous, and of such force, to carry others along in their practice with it; that even the very best of men can very hardly stand out against it: for, Barnabas his dissimulation, is ascribed not only to Peter's bad example, but also, if not mainly, to that influence [Page 78] which the evil example of these other Jews had upon him; And the other Jews dissembled likewise; insomuch that Barnabas was carried away with their dissimulation. 8. It is of great concernment unto all Superiours, and chiefly those who are eminent for piety and parts, to take diligent heed left they give bad example unto others; and this not only because of what is partly expressed in the two former Doctrines, but also because the sins of others, which are occasioned by the evil example of any, will be justly charged upon him whose bad example they do follow: for, the dissimulation of the Jews and Barna­bas, is mentioned as an aggravation of Peter's sin, which had such dreadfull consequences; And the other Jews dissembled likewise.

Vers. 14. But when I saw that they walked not uprightly, according to the truth of the Gospel, I said unto Peter before them all, If thou, being a Jew, livest after the man­ner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

SEcondly, The Apostle enlargeth what he said ver. 11. of his withstanding Peter; shewing that when he had perceived they walked not uprightly, or with [...] streight foot, according to the sincere Doctrine of the Gospel, without more ado he did openly fall upon Pe­ter, whose example had given the occasion of that [...] unto all the rest: and the fault which he chargeth hi [...] with, and that which did aggrege his sin most, was, th [...] by his example he did constrain the Gentiles, as they would not have been cast out of Peter's fellowship and of the Church, to observe the Ceremonial Law of Mo­ses, as the Jews did: the iniquity whereof he shewe [...] in this, that Peter himself, who was a Jew, and so mo [...] bound to observe the Ceremonial Law, which was giv [...] not to the Gentiles, but to the Jews, had cast off th [...] yoke, and lived after the manner of the Gentiles, as [...] clear from ver. 12. and therefore there was no reason [...] [Page 79] it, that he should inforce that yoke upon others. Doct. 1. The multitude of those who swerve from Truth, should not make Truth the lesse lovely unto, or blunt the edge of others in the defence of it against Error: Though Truth should be deserted by all except one only, it is worthy to be owned, stood to, and defended by that one, and this against all who do oppose it: for, though Peter, the other Jews, Barnabas and all did dissemble, and halt from the Truth; Yet Paul alone doth stand for it: And when I saw that they walked not uprightly according to the Truth, I said unto Peter, &c. 2. It is the duty of all professors to walk so both in the matter of opinion and practice, as is suitable unto, and well-agreeing with the sincere Truth of God, held out in the Gospel, even so, as that in opinion they hold nothing, which is, though but indirectly, contrary to that Truth, or in practice act nothing which may reflect upon that Truth; and when they halt, or walk not with a streight foot in either of those, they are blame-worthy: for, the fault of Peter and the rest, for which they are here reproved, was, That they walked not uprightly, or with a streight foot, according to the truth of the Gospel. Their practice and their opinion concerning the lawfulnesse of grati­fying the Jews in the present businesse, did indirectly at least contradict and reflect upon that great Gospel-truth about the abrogation of the Ceremonial Law. 3. When many are guilty of one and the same sin, the Minister of Jesus Christ ought to reprove wisely and without re­spect of persons, making the weight of the reproof light upon them, as they have been more or lesse accessory to the sin: for, because Peter's example had been the occa­sion of sin to all the rest, Paul directeth the reproof to him by name, and this before the rest; that they might see themselves, indirectly at least, reproved also for fol­lowing this bad example; I said unto Peter before them all. 4. Though private sins, which have not broken forth to a publick scandal of many, are to be rebuked in private, Mat. 18. 15. Yet, publick sins are to receive pub­lick [Page 80] rebukes; that hereby the publick scandal may be removed, and others may be scared from taking encou­ragement from those sins to do the like, 1 Tim. 5. 20. Thus, because Peter did sin publickly before all, Paul, by way of reproof, said unto Peter before them all. 5. Though the binding power of the Ceremonial Law was abro­gated at Christ's death, and the practice thereof, in some things at least, left as a thing lawful, and in it self indif­ferent unto all for a time after that, (See ver. 4. doct. 1.) Yet the observation thereof, even for that time, was dis­pensed with more for the Jews sake, and was more to­lerable in them who were born and educated under the binding power of that yoke, than in the Gentiles, to whom that Law was never given, and so were to ob­serve it, or any part of it, only in case of scandalizing the weak Jews by their neglecting of it, Rom. 14. 20, 21. This difference betwixt Jew and Gentile, as to the practice of the Ceremonial Law, is gathered from the Apostle's way of arguing with Peter, from the lesse to the more; If thou, being a Jew, livest not as do the Jews, to wit, in observing the Ceremonial Law, why compellest thou the Gentiles to live as do the Jews? Whereby he im­plyeth, that the observation of these Ceremonies was more to be comported with in the Jews than in the Gen­tiles. 6. It is a piece of unreasonable absurdity in a Minister, for which he can give no accompt neither to God nor man, to take liberty of practice to himself in those things which he doth condemn in others, and the contrary of which he doth either by his Doctrine or ex­ample at other times constrain them to, as appeareth from the question here propounded, If thou livest not as do the Jews, why compellest thou the Gentiles to live as do the Jews? as if he had said, Thou can neither answer to God nor man for it. 7. It is no small sin for Superiours to bind where the Lord hath left free, by urging upon their Inferiours the observing of a thing, in its own nature in­different, as necessary; except it be in these cases where­in the Lord, by those circumstances which do accom­pany [Page 81] it, doth point it out as necessary; such are the cases of scandal, Act. 15. 28, 29. and contempt, 1 Cor. 14. 40. for, hereby mainly is Peter's sin aggreged, that he did compel the Gentiles to the necessary observation of the Ceremonial Law, though the use of it was at that time indifferent; Why compellest thou the Gentiles to live as do the Jews? 8. In the primitive times of the Christian Church, the People of God did wonderfully subject themselves to the Ministry of the Word in the hand of His Servants, and much more than People now do: for if the actions of the Apostles compelled men to do this or that, as Peter's action did compel the Gentiles, what then did their Doctrine and heavenly Exhortati­ons? Why compellest thou the Gentiles, &c.?

Vers. 15. We who are Jews by nature, and not sinners of the Gentiles, 16. Knowing that a man is not justified by the works of the Law, but by the Faith of Jesus Christ; even we have believed in Jesus Christ that we might be justified by the Faith of Christ, and not by the works of the Law: for by the works of the Law shall no flesh be justified.

SOme Interpreters do conceive that Paul's speech to Peter doth yet continue in these two Verses; Yea, and some think that it is extended to the end of the Chapter: but others conceive, that Paul, having closed the narra­tion of what passed betwixt him and Peter, ver. 14. doth here return to speak to the Galatians: and though those last do seem to have most of reason for them; yet which of these opinions do stand, it is all one to the main pur­pose: for, it is clear that the Apostle doth here state and fall upon one of the main questions, which were be­twixt him and his adversaries, to wit, That we are ju­stified, or accepted of, and declared righteous in God's sight by Faith in Christ, and not by the works of the Law.

And for the better understanding of the threed & method [Page 82] of the Apostles dispute, together with the state of the pre­sent question, and the sense and force of those arguments which he maketh use of to confirm the Truth in contro­versie, We shall premit three things in general, First, the Apostle's adversaries erred in two things mainly, 1. they urged the rigid observation of the Ceremonial Law, as necessary by vertue of a divine Precept standing yet in force, as may be gathered from the Apostle's reasoning, chap. 3. 19, 25. and chap. 4. 3, 4, 5. 2. As Seducers wax worse and worse, 2 Tim. 3. 13. so they went higher, and urged the observation of these Ceremonies, as that whereby, joyntly at least with Christ, sinners are justi­fied before God, as appeareth from chap. 2. 16, 21. and 3. 11. Now the Apostle addresseth himself to the refu­tation of both those Errors: and because the latter Er­ror, to wit, That sinners are justified by their obedience to the Law, is most dangerous, therefore he doth refute it first, and apart, to ver. 19. chap. 3. And next, he re­futeth that first Error joyntly with the other, proving there was no necessity at all of observing the Ceremo­nial Law, or any part of that Mosaical Pedagogie, now under the New Testament, and that it ought not now to be observed, the date prefixed by God for the obser­vation of it being already expired, to ver. 13. chap. 5. Secondly, while the Apostle, all-along this dispute, de­nyeth we are justified, or that righteousnesse and the in­heritance do come by the Law, he understandeth by the Law, not the whole Doctrine delivered by Moses upon Mount Sinai; for, the Law, being so taken, was a Cove­nant of Grace, as appeareth from the Preface and Pro­mises of the Decalogue, and from the Ceremonial Law, which shadowed forth Christ and remission of sins through Him, Heb. 10. 4, 8, 9. so that Believers under the Old Testament may be said to have been justified, and to have had righteousnesse by the Law in this sense: for, it implyeth no further than that they were justified according to the tenour of the Covenant of Grace, as it was wrapped-up in that ancient legal dispensation. The [Page 83] Apostle therefore takes the Law more strictly, and, in the sense of his adversaries, for the mere precepts and threat­nings of the Law, as it requires perfect obedience, and curseth those who have it not, abstracting from Christ, and Grace, which were held forth (though but obscure­ly) in it; for, in that sense his adversaries maintained justification by the Law, and therefore the Apostle while he refuteth justification by the Law, must be understood to speak of the Law in the same sense also, which some­times he clearly expresseth, while he explaineth his mea­ning by denying we are justified by the works of the Law, vers. 16. and chap. 3. 5, 10. Thirdly, that the Apostle may strike at the root of this their most dange­rous Error of Justification by Works, he excludeth all Works in general, not only those of the Ceremonial Law, but the Works also of the Moral Law; Yea, and all Works of ours whatsoever, from having influence upon Justification: for, as shall be observed in the Dis­pute it self, the Arguments used by the Apostle to prove that we are not justified by Works, are applicable to the Moral Law equally, if not more than to the Ceremonial Law; Yea, and do exclude the Works of the Regene­rate, as well as of the Unregenerate: Besides, it is sure that none professing the Name of Christ, as the Apostle's adversaries did, would have urged the naked external performance of those Ceremonies, as having influence upon Justification, except as it was conjoyned with in­ternal love to God and our neighbour, commanded by the Moral Law, and signified, expressed, and some one way or other advanced by those outward performances: Neither is it conceivable how they, maintaining a ne­cessity of Faith in Christ, could imagine that any Works whatsoever, whether done in obedience to the Ceremo­nial Law, or to the Moral being such Works only as are done by the power of Nature and strength of Free­will, without the Grace of Christ, should have justified a sinner, and made him righteous before God; So that if Paul in this Dispute had excluded from Justification [Page 84] only the external Works of the Ceremonial Law, and not the Works of the Moral Law also, or only all Works whatsoever flowing from the strength of Nature, or, the Works of the Unregenerate, and not the Works of the Regenerate also, which are performed by the Grace of Christ, he should have quite mistaken the question, and not at all refuted his adversaries. It doth therefore of necessity follow, that the Apostle reasoneth against Ju­stification by Works, done in obedience to the Law in general, and that he affirmeth we are justified only by Faith in opposition unto all Works of ours whatsoever; which he proveth by two Arguments in this Chapter. First, because he himself and other Jews, who, though they enjoyed by birth and education (as being born Members of the visible Church) many priviledges be­yond the Gentiles, who were profane sinners and born aliens from God; and therefore might have expected to be justified by their good works, if so any could be justified that way; Yet they (knowing perfectly that all their Works, done in obedience to the Law, could ne­ver justifie or make them righteous before God, and that only Faith in Christ would make them so righteous) even they, who had as much reason to boast of their Works as any other, had renounced all confidence in their Works, and betaken themselves only to Faith in Jesus Christ for Justification, and hereby he leaveth un­to them to gather what madnesse it were for those Gala­tians, or any other of the Gentiles, to rely upon the Works of the Law, so as to be justified by them; which he further confirmeth, as it seemeth, from Psal. 143. -2. affirming that no flesh, whether Jew or Gentile, shall be justified, to wit, by the Works of the Law, which is here supplyed by the Apostle, without adding to the sense. The like addition of words for explication, with­out wronging the sense, is frequently used in the New Testament, where Scriptures are cited out of the Old, as Mat. 4. 10. compared with Deut. 6. 13. Heb. 10. 5. compared with Psal. 140. 7. Doct. 1. Though every [Page 85] man by nature, is a childe of wrath and enemy to God, Eph. 2. 3. as Nature speaketh that which is born with us, and conveyed unto us from our parents by carnal gene­ration, Psal. 51. 5. Yet all those who are born within the visible Church, have a right by nature unto Church-priviledges and to enjoy the external means of Grace and Salvation as Nature speaketh that which is born with us, not of natural generation, but of free-grace, which God is pleased to honour His People with, and to deny unto others: for, the Apostle here calleth himself and others come of Abraham, who had been from that time upwards the only visible Church, Psal. 147. 19, 20. Jews by nature, wherby he doth not simply design them to be men of such a Nation; for, that could make nothing to the Apostle's scope in the present argument, besides that the Jew is here opposed to sinners of the Gentiles; so it must relate some way to their spiritual state, neither doth it import that much, as if they had inherent holi­nesse, and were altogether sinlesse by nature: for, this is contradicted by Scripture, Rom. 3. 9. So the meaning must be, that from their birth, and because of God's love to them in making choice of them to be a Church to Him­self above all Nations, Deut. 7. 6. they were (externally at least) in covenant with God, Deut. 29. 11. whereby they had a right to all Church-priviledges, as of being under God's special care and government, Isa. 4. 5, 6. of enjoying the ordinary means of Salvation, as they were capable of them, Gen. 17. 12. And as it was with the Jews then, so is it with those that are born within the visible Church now: they are Christians by birth, to wit, in the sense presently mentioned: for, the visible Church under the New Testament, and among the Gentiles, hath succeeded to those priviledges, which were enjoyed by the Church under the Old, Rom. 11. 17. So that even young Infants are expresly called holy, 1 Cor. 7. 14. to wit, with an external and federal holinesse: and on this account they have right to Baptism, the seal of the Co­venant, which no Infidel can claim, Act. 2. 38, 39. We [Page 86] who are Jews by nature, and not sinners of the Gentiles. 2. The Doctrine of free Justification by Faith in Jesus Christ, and not by Works, was early opposed by Satan and heretical spirits, and no Doctrine so much opposed as it was, and that because no Truth is more necessary to be keeped pure than this is, it being such a Truth as if it be keeped pure, several other Truths are keeped pure also; and if it fall, many other Truths do also fall with it: Therefore is it that Satan did so much labour, and yet laboureth to bear it down: for, the defacing of this Truth was mainly aimed at by the false Apostles among those Galatians, as appeareth from the Apostle his set­ting of himself so much to defend it; That we might be justified by the Faith of Christ, and not by the Works of the Law, saith he. 3. Concerning the nature of Justifica­tion, we learn several things; First, That Justification is not the Lord's making one, who was before unjust, to be just by working of habitual and inherent righte­ousnesse in him, as the Papists do take it, confounding Justification and Sanctification, contrary to Scripture, 1 Cor. 6. 11. But it is a judicial action, whereby the Lord absolveth the sinner from death and wrath, and adjudgeth him to life eternal: for, the word expressing this grace here, is a judicial word taken from Courts of Justice, which, being attributed to the Judge, is opposed to condemn, Rom. 8. 33, 34. and so signifieth to absolve, and give sentence: neither doth the Scripture ever make use of this word in any other sense, where the justification of a sinner before God is spoken of; Knowing that a man is not justified, &c. and that we might be justified. Second­ly, The ground whereupon, and the cause for which sin­ners are thus justified or absolved from wrath, and adjudged to life eternal, is not any Works which they do in obedience to the Law of God, whether Ceremo­nial or Moral: for, Works are excluded, while he saith, A man is not justified by the works of the Law, but by the Faith of Jesus Christ; it is not, except by the Faith, &c. as if Works were only excluded, when Faith is not joyned [Page 87] with them, as the Papists do read it; but the word is well turned here by the adversative particle, But, as it is frequently in Scripture. See chap. 1. 7. Mat. 12. 4. So that Works are simply excluded, and Faith established, as only having hand in this businesss: which is more plainly asserted afterwards; That we might be justified by the Faith of Christ, and not by the Works of the Law: by which are meaned both the Works of the Moral and Ceremonial Law, as we cleared in the Exposition. Thirdly, The Works which are excluded from having hand in Justification, are not only those which are done before conversion, but also which follow after, and flow from the working of God's Spirit in us; even those Works are imperfect, Isa. 64. 6. and so cannot make us compleatly righteous, and we do owe them to God in the mean time, Luke 17. 10. and so they cannot satisfie divine Justice for the failings of the bypast time, They are the work of God's Spirit in us, Philip. 2. 13. and so we can merit nothing at God's hand by them: for, He excludeth the Works of the Law in general; now the good Works of the Regenerate are such, as are com­manded by the Law, and done in obedience to the Law, besides that those false Apostles did admit a mixture of Faith and Works in Justification, so that if the Apostle had not excluded even Works which flow from Faith, they might have quickly agreed upon the point; Man is not justified by the Works of the Law. Fourthly, That, through vertue whereof we are thus justified and absol­ved by God, is the righteousnesse of Jesus Christ, perfor­med by Himself, while He was here on Earth, both in doing what we should have done, Mat. 3. 15. and suf­fering what we ought to have suffered, Gal. 3. 13. which righteousnesse is not inherent in us, but imputed to us, Rom. 5. 17, 18, 19. as the sum of Money paid by the Cautioner, standeth good in Law for the principal Deb­tor, So we are said to be justified by the Faith of Christ, or Faith in Jesus Christ, as laying hold upon His righteous­nesse, which is imputed to us, as said is, and by which [Page 88] only we are made righteous. Fifthly, Though Faith be not alone in the person justified, but is ever accompanied with all other saving graces; for, it worketh by Love, chap. 5. 7. Yet Faith is that only grace which hath in­fluence in our Justification: for, all other Works, even those that flow from Grace, are excluded, and only Faith admitted to have hand in this businesse; A man is not justified by the Works of the Law, but by the Faith of Jesus Christ, and, that we might be justified by the Faith of Christ, and not by the Works of the Law. Sixthly, Faith hath in­fluence upon our justification, not as it is a Work, or because of any worth which is in it self, more than in other graces, or, as if the act of believing, whether it alone, or joyntly with other graces, were imputed unto us for righteousnesse, but only as it layeth hold on Jesus Christ, and giveth us a right to His Righteousnesse, through the merit whereof alone we are justified: for, it is by the Faith of Jesus Christ, or, Faith receiving (Joh. 1. 12.) and resting on Jesus Christ (Isa. 26. 3, 4.) that we are justified; besides that all Works of the Law, or commanded by the Law, are here excluded, and by con­sequence Faith it self, as it is a work, is excluded also. Seventhly, This way of Justification by Free-grace ac­cepting of us for the Righteousnesse of Jesus Christ, and not because of our own worth, is common to all who ever were, are, or shall be justified, whether good or bad: the most eminent and best of men must quit the conceipt of their own righteousnesse, and rely upon Him who justifieth the ungodly by Faith: for, even those who were Jews by nature, Paul and the other Apostles, betook themselves to this way, Even we (saith he) have believed in Jesus Christ, and the Scripture cited by Paul, speaketh universally of all; For by the Works of the Law shall no flesh be justified. Eightly Before man be justified through vertue of this imputed Righteousnesse, he must first be convinced of his own utter inability to satisfie divine Justice, and so to be justified by any thing which him­self can do: So natural is it to seek for a righteousnesse [Page 89] of our own and in our selves, that we will never seek in earnest to the Righteousnesse of Christ until we be made to despair of our selves, Rom. 10. 3. for, the Apostle shew­eth that this conviction went before their Justification; Knowing that a man is not justified by the Works of the Law. Next, he must be convinced also of a worth in Christ's Merit to satisfie divine Justice, and that this Merit of Christ's is offered to all, who shall lay hold on it by Faith, so as that it shall stand good in Law for them in order to their Absolution, as if they had given an equi­valent satisfaction to God's Justice themselves; for, none will venture his immortal soul upon that, the worth whereof he doth not know. Hence the Apostle sheweth that the knowledge of this also did preceed their Justifi­cation; Knowing that a man is not justified but by the Faith of Jesus Christ. And lastly, being thus convinced, he must by Faith receive and rest upon Jesus Christ and that most perfect Righteousnesse of His, by making his soul adhere and cleave to the Word of Promise, wherein Christ is offered, Act. 2. 39, 41. whereupon followeth the real Justification and Absolution of the man, who so doth: for, Paul marketh this as a third thing going be­fore their Justification; Even we have believed in Jesus Christ, that we might be justified. Doct. 4. The former practices of ancient Believers, eminent for parts, privi­ledges and graces, who have quit their own righteous­nesse, and ventured their soul wholly upon this imputed Righteousnesse of Christ, laying hold upon it by Faith, ought to be looked on as a strong argument inforcing us to do the like: for, the Apostle's scope is to prevail with those Galatians by this argument; We who are Jews by nature, saith he, have believed in Jesus Christ, that we might bejustified. 5. Though the approved practices of emi­nent godly persons, may have their own weight in order to our encouragement to deny our selves and lay hold on Christ; Yet it is the Word of the Lord which can only quiet a man's conscience in this matter, and make his mind fully aquiesce to it: for, the Apostle unto their [Page 90] example subjoyneth a Scripture-confirmation of the Truth in hand; By the Works of the Law shall no flesh be justified.

Vers. 17. But if while we seek to be justified by Christ, we our selves also are found sinners, is therefore Christ the minister of sin? God forbid.

HE preoccupieth an Objection, which might have been framed against the present Doctrine, thus, If the Doctrine of Justification by Christ, doth suppose that even the Jews themselves, who are sanctified from the womb, are equally sinners with the Gentiles, and that, being unable to attain to Justification by the Works of the Law, they must only rely on Christ by Faith, as Paul had but presently affirmed, ver. 16. Then it would seem to follow, that Christ were the minister of sin, or, that the Doctrine of the Gospel did make men sinners, both by taking away that Righteousnesse of the Law, which the Jews thought they had, and were warranted, as they conceived, by the Scriptures of the Old Testa­ment so to think, as also by furnishing both Jew and Gentile with an occasion to cast-by all care of Holinesse and good Works, seing that thereby they were not to be justified, but by Faith in Christ only (See the like Ob­jection propounded, Rom. 3. 31.) Which Objection the Apostle answereth, first, by repelling the Inference as absurd and blasphemous in this verse; and next, by con­futing it in the following. Doct. 1. The Ministers of Jesus Christ, in holding forth Truth, would carefully foresee, and prudently take off what atheistical, loose or erring spirits do usually object against it, to make it odi­ous: so doth Paul here; But if while we seek, &c. 2. It is too usual for people to conceit too much of their ex­ternal Church-priviledges, as if by having them, they had saving Grace, and stood not in so much need of Christ's imputed Righteousnesse as others: for, this is that which the adversaries did stumble at, that the Jews [Page 91] by nature, who enjoyed so many rich priviledges, should be found sinners, and as unable to be saved by their own works as others: For if while we seek to be justified by Christ, we our selves are found also sinners. 3. Whatever be a mans priviledges otherwise, he must; if so he would be justified by Christ, take his confidence off them, and reckon himself equal to the most vile and worthlesse sin­ners, in the point of unability to merit any thing from God by his own Works: for, this is supposed, as that whereon their Objection is grounded, and Paul doth passe it as granted, and speaketh only against their In­ference from it; But if while wee seek to be justified by Christ, we our selves are found also sinners. 4. It is no new prejudice, though a most unjust one, whereby the Do­ctrine of Justification by Faith alone, and not by Works, hath been unjustly loaded, that of its own na­ture it doth tend to foster people in sin: The Papists do object so now, and the false Apostles did so of old; Is therefore Christ the minister of sin? say they, or, the Do­ctrine preached by Christ the occasion of sin? 5. To take occasion from Free-grace, or the Doctrine of it, to live in sin, is, so much as in us lyeth, to make Christ the minister of sin, and therefore a thing which all christian hearts should sk [...]ner at and abominate: for, in the place of saying the Doctrine of the Gospel doth occa­sion sin, it is said, Is Christ the minister of sin? And Paul doth abominate the very thought of it, rejecting it as most blasphemous and absurd; God forbid, saith he: it is a deniall, joyned with a detestation of the thing denied. So chap. 3. 21. and 1 Cor. 6. 15. Rom. 9. 14.

Vers. 18. For if I build again the things which I destroyed, I make my self a transgressor.

THe Apostle refuteth the former Inference, next, by some reasons taken from that indissoluble tye which is betwixt Justification and Sanctification, which he holdeth forth in his own person; that he may hereby [Page 92] propose himself an example unto others. The first, is, that Paul, in preaching the Doctrine of Justification, had joyntly with it prest the ruine and destruction of sin, as necessarily flowing from that Doctrine: and therefore if he should again build up sin, by giving way to the practice of it, he should contradict himself in what he had preached, not walking according to the Doctrine of the Gospel, but contrary to it: and so himself should be the transgressor, and the Gospel free from giving him any occasion so to be. Doct. 1. The Doctrine of Justifica­tion by Free-grace, cannot be rightly preached, except the Doctrine of Mortification and destroying of sin be joyntly preached with it: for, the same Faith which layeth hold on Christ for Righteousnesse, doth rest upon Him also for grace and strength to subdue corruption and sin, Act. 15. 9. and if He be not imployed for the latter, He will not bestow the former: thus sin and cor­ruption were those things which Paul destroyed, in so far as he did hold forth the most solid and ready way how to get them destroyed, while he taught the Doctrine of Justification; If I build again the things which I destroyed, 2. From this it followeth, that the untender lives of those who professe this Doctrine, do not reflect upon the Do­ctrine, as if in it self it did give occasion or encourage­ment unto them so to live; but upon themselves, who do not make the right use of that Doctrine, but abuse it, and walk quite contrary to what is prescribed by it: for, so doth Paul infer; For if I build again the things which I de­stroyed, I make my self a transgressor; or, the fault is not in the Doctrine, but in my self.

Vers. 19. For I through the Law am dead to the Law, that I might live unto God:

HEre is a second Reason by preoccupation of an Ob­jection; for they might say, The Doctrine of Justi­fication, as taught by Paul, did free Believers from the Law, Rom. 7. 4. and therefore did give them encourage­ment [Page 93] to sin. The Apostle answereth, by granting they were freed from the Law, but denyeth that inference de­duced from it, upon two reasons: and his Answer doth furnish us with three Doctrines, which will further clear the meaning of the words. First, Paul and all Belie­vers are dead indeed to the Law, that is, so, as they put no confidence in their obedience to it for their Ju­stification, Philip. 3. 9. so, as they are freed from the condemning power of it, Chap. 3. 13. and as by its rigorous exaction of perfect obedience under hazard of the curse, which we were not able to perform, it did make us desperate and carelesse, and so did occasional­ly provoke and stir-up corruption in the heart, Rom. 7. 5, 6. I am dead to the Law. Secondly, It is the Law it self, which maketh them thus dead to the Law; the curse of the Law putting them so hard to it, that they are made to despair of getting Heaven and Salvation by their obedience to it, Rom. 3. 20, 21. and are forced to fly unto Christ, by being in whom, they are freed from condemnation, Rom. 8. 1. and get their cor­ruption so far mortified, as that it taketh not occasion to sin the more from the Law's discharging of sin as it was wont, Rom. 6. 14. For I through the Law am dead to the Law And, thirdly, Though Believers are delivered from the Law in the former respects; Yet not as it is the rule of an holy life: for, the very end of their freedom, is, That being so delivered, they might, by vertue of the Spirit of Christ dwelling in them, live righteously and holily to the glory of God: for, saith he, I am dead to the Law that I might live unto God. By all which, it doth evidently appear, That the Do­ctrine of Justification in it self, doth give no encou­ragement to sin: which answereth the Objection, and refuteth the blasphemous Inference, which is made, ver. 17.

Vers. 20. I am crucified with Christ. Nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the Faith of the Son of God, who loved me, and gave Himself for me.

HEre is a third Reason to the same purpose with the former, shewing more fully that justified persons are most strictly tyed to mortify sin and lead an holy life, if so they walk according to the prescript of the Do­ctrine of Justification which was taught by Paul: for he, and by consequence all real Believers, were crucified with Christ, to wit, the old man of their indwelling cor­ruption, Rom. 6. 6. it did receive the stroke of death by His death, He having by death redeemed them from the slavery of it, Tit. 2. 14. which crucifixion with Christ, doth not destroy the natural life of Believers; for so Paul sheweth he did live: only the old man of corrup­tion doth not live in them, so, as to act them in what they do, but Jesus Christ doth live in them, He being united to them, as the root to the branches, or head to the mem­bers, and furnishing them with spiritual life and mo­tion, whereby the very natural life, which they live, and those things which concern that life are ordered and gone about by vertue of strength drawn from Christ, by Faith in Him: and the consideration of Christ's love to them, and His dying for them, because he loved them, is a great inducement unto justified persons so to live. Now, this being true in Paul, and in some measure in all Believers, and seing the principles of the Doctrine of Justification did bind all to this, It is evident, that to affirm this Doctrine did tend to foster sin, is but a foul­forged calumny. Doct. 1. As Jesus Christ did die a most shameful, painful and cursed death upon the crosse, Gal. 3. 13. so in His dying He did stand, not as a pri­vate, but as a publick person in the room and place of all the Elect; for He was their surety, Heb. 7. 22. and died for them, Job. 11. 50. so that when they lay hold [Page 95] upon Him by Faith, and thereby are made one with Him, Eph. 3. 17 the crosse and passion of Christ, as to all those benefits which were purchased by it, whether in order to the removal of the guilt of sin (Mat. 26. 28.) or to the subduing of its strength, and quickning of them in the way of holinesse (2 Cor. 5. 15.) or to the pur­chasing of life eternal for them, (Joh. 3. 16.) is as verily made theirs, as if they had been crucified in their own persons: for, Paul saith of himself, as an instance of all Believers, I am crucified with Christ. 2. The former con­fideration of the Believer's right to Christ's purchase, in order to the subduing of sin, layeth a strong engagement on him, and giveth a great encouragement unto him to oppose, resist, and set about the mortification of sin in himself: for, Paul maketh this an argument to prove that the Doctrine of Justification, in its own nature, is no friend to sin; because, according to the principles thereof, the justified person is crucified with Christ. 3. God's infinit wisdom hath found out the way where­by the threatning of death (Gen. 2. 17.) is fulfilled in the Elect, so that they die, and yet their lives are spared; they die, and yet they live: for, they are reckoned in Law to have died, when Christ their Surety died for them; so that He was taken, and they go free, Joh. 18. 8. thus is that riddle solved, which is here propounded by Paul, I am crucified with Christ, yet I live. 4. Though not­withstanding of fulfilling the threatning of death upon the Elect, they do live; yet upon their believing in Jesus Christ, the old man of corruption and power of sin is so far weakened in them, that it doth not bear the chief sway in their heart, to command, execute, and order all their actions, as formerly it did, Gen. 6. 5. for, thus is that other riddle solved, which is here propounded, Ne­vertheless I live, yet not I, to wit the old I: the body of death and corruption did not live in him, but was mor­tified, and the dominion thereof removed, Rom. 6. 14. Dost. 5. The Doctrine of Justification by Free-grace, revealed in the Gospel, layeth on strong obligations upon [Page 96] the justified person to set about the whole duties of San­ctification, not only those, which relate to the mortifying of sin, but also to his quickning in the way of grace: both those must go together, and the justified man is obliged to both, and furnished with help and encouragement from the Doctrine of Justification to set about both: for, Paul sheweth they were both conjoyned in himself; the first, while he saith, Not I live; the second, while he saith, Christ liveth in me: whereby is meant his follow­ing the motions of Christ's Spirit, as the guide of his life, Rom. 8. 1. and this he speaketh of himself, as a thing that he was obliged unto, and furnished for by the Doctrine of Justification which he taught; otherwise he should not have refuted the calumny of his adversaries. 6. That Christians may live the spiritual life of grace, they must, 1. be united to Christ, and have Christ dwelling in them by Faith, Eph. 3. 17. for, speaking of the spiritual life which he lived, he supposeth Christ to be in him; But Christ liveth in me. 2. Besides this union with Christ, there must be a communication of influence from the Spirit of Christ to excite them unto, (Cant. 5. 2.) enable them for, (John. 15. 5.) make them persevere (Philip. 1. 6.) and effectually to order and direct them in (Philip. 4. 13.) the practice of every thing that is spiritually good: for, this is to have Christ living in them, to wit, as the head in the members, or root in the branches, which do furnish the members and branches with all things necessary for life and growth: and Christ's quick­ning of Believers in the way of grace, is frequently see forth by similitudes drawn from those, Col. 2. 19. Joh. 15. 5. 3. The Believer, if so he would live this spiri­tual life, must not only have the habit of Faith in his heart, but also must keep it in daily exercise, so as first thereby to try what he is to do, if so it be warranted by the Word of Truth, and how it is to be circumstantiated, Rom. 14. 23. Secondly, thereby to draw furniture from the Spirit of Christ for exciting, enabling, and directing him in the way of duty, 2 Cor. 3. 5. And, thirdly to [Page 97] apply pardoning mercy for covering the defects of duty, when he hath gone about it, and for removing the guilt of all his other sins, Mat. 6. 11. for, this is to live by the Faith of the Son of God, or, in the Son of God, which Paul speaketh of as a necessary ingredient in this spiritual life. 4. This spiritual life, and life of Faith, must be extended not only to spiritual duties, and of God's im­mediate Worship, but also to all the actions of our na­tural and temporal life, in so far as they fall under a Command, even to our eating and drinking, 1 Cor. 10. 31. duties of our lawful imployments, Heb. 11. 33. and to our carriage under crosses, Heb. 11. 24, 25. for, by the life which Paul lived in the flesh, is meaned this natural life, Heb. 5. 7. 1 Pet. 4. 2. and his living this spiritual life of Faith, was extended even to the things of that life; The life which I now live in the flesh, is by the Faith of the Son of God. Doct. 7. As Jesus Christ did give Himself a Ransom for the Elect, (See chap. 1. 4.) so no worth in us, no good which He expecteth from us, or need which He stood in of us, but only love in Him to us did move Him so to do; He loved me, and gave Himself for me. 8. Though the full perswasion and assurance of Christ's special love unto, and His dying for me in particular, is not the very essence and being of saving Faith, Eph. 1. 13. for, saving Faith may be without it, Isa. 50. 10. Yet it is a thing which may be had without extraordinary revelation, the Spirit of God enabling the Believer to discern in himself those graces (1 Cor. 2. 12.) which are set down as marks of His special love and favour in Scripture, 1 Joh. 3. 14, 18, 19, 21, 24. and bearing wit­nesse with His Spirit that he is a childe of God, Rom. 8. 16. and this assurance should be aimed at in the right method by all, 2 Pet. 1. 10. for, Paul, speaking in the name of other Believers, sheweth he had attained it; Who loved me, and gave Himself for me, saith he. 9. This full perswasion and assurance, in its own nature, is so far from making those, who have it, loose the reigns to wic­kednesse and security, that upon the contrary, it serveth [Page 98] as a strong incitement to make them mortifie sin, and live that spiritual life of Faith which is here spoken of: for, it served for this use unto Paul; I live by the Faith of the Son of God, who loved me, and gave Himself forme.

Vers. 21. I do not frustrate the grace of God: for if righte­busnesse come by the Law, then Christ is dead in vain.

HAving removed the objection, the Apostle proceedeth to establish Justification by Faith, and not by the Works of the Law, by a second argument, to this pur­pose, If we be justified by the Law, or works done in obedience to the Law, Then those two absurdities would follow, 1. God's free grace and favour should be rejected, despised, frustrated and made uselesse, (for the word sig­nifieth all these) and the reason of the consequence lyeth in this, That if Justification be by Works, Then it can­not be by Grace, Rom. 11. 6. 2. Christ's death had been in vain without any necessary cause or reason, if the Justification of finners could have been attained by Works or by any other mean. Doct. 1. They who have attained unto the perswasion and full assurance of God's favour and love in Christ, ought above all others, to maintain the glory of His Grace and Mercy in saving of sinners freely, not admitting of any thing, whether in practice or opinion, whether in themselves, or, so far as is possible, in others, which may incroach upon it, obscure it, or weaken the thoughts of the excellency of it in the minds of men: for, Paul, who was perswaded of Christ's love, ver. 20. doth look upon this as his duty, flowing from that assurance; I do not frustrate the Grace of God, saith he. 2. The joyning of Works with Faith in the matter of Justification, is a total excluding of God's Free-grace and favour from having any hand in this Work: for, Grace admitteth of no partner; so that if Grace do not all, it doth nothing; if any thing be added to it, that addition maketh Grace to be no Grace, Rom. 4. 4. for, the Apostle, reasoning against those who would [Page 99] have made Works to share with God's Free-grace and favour in Justification, sheweth his joyning with them in that opinion, would be a total rejecting, and making uselesse of God's Grace; I do not frustrate the Grace of God. 3. That the Apostle doth exclude in this dispute from having any influence in Justification, the Works, not only of the Ceremonial, but also of the Moral Law, appeareth from this, That he opposeth the Merit of Christ's death, to all Merit of our own, whether by obe­dience to the one Law, or to the other; neither can any reason be given for which our meriting by obedience to the Ceremonial Law maketh Christ to have died in vain, which is not applicabl to the Moral Law: For, if righteousness come by the Law, then Christ died in vain. 4. That he excludeth also, not only the Works of the Moral Law, which are performed by the natural and unregenerate man, but also those which the Godly do perform by vertue of Faith drawing influence from Christ, appeareth from this, that the Apostle useth this argument taken from the uselesnesse of Christ's death, not against the unconverted Jews, (who had not received the Gospel, and so would easily have granted, that Christ was dead in vain) but against those who had received the Gospel, and so would never have pleaded that any Works done by a natural man, but those only which flow from the Grace of Christ, could justifie a sinner; and yet Paul reasoneth against those, If righteousness come by the Law, then Christ is dead in vain. 5. That he doth exclude also all Works of ours whatsoever from being the meritorious cause of our Justification, not only in whole and their alone without the Merit of Christ, but also in part and joyntly with His Merit, appeareth from the former ground that he is reasoning against professed Christians, who doubtlesse did give Christ's Merit and Death some share at least in Justification; else the ab­surdity, which is deduced from their Doctrine by Paul, should have had no weight with them, as being no ab­surdity in their mind; Then Christ is dead in vain. 6. If [Page 100] there had been any other way possible in Heaven or Earth, by which the Salvation of lost sinners could have been brought about, but by the Death of Christ, then Christ would not have died; our disease was desperate as to any other cure: for, while he saith, If righteousness come by the Law, then Christ is dead in vain, he affirmeth two things, 1. That to suppose Christ hath died in vain, or without cause, is a great absurdity no wayes to be admitted of. 2. If the Justification and Salvation of sinners could have been attained by Works, or any other mean, then His Death had been in vain; and so that it were an absurd thing to suppose he would have died in that case.

Vers. 1. O Foolish Galatians, who hath hewitched you, that you should not ohey the Truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?

THe Apostle (being to insist further upon the for­mer dispute, lest their assertions had been there­by rendred dead and dull) quickeneth them a little, by inserting a sharp reproof, wherein he chargeth them with folly, in that they had suffered themselves to be seduced, by a sort of spiritual sorcery or witchcraft, un­to disobedience to the Doctrine of the Gospel; which disobedience he aggregeth from the perspicuity and plainnesse in which that Doctrine was preached unto them, even such, as if Christ, together with His bloudy passion, had been drawn and painted upon a board be­fore them. Doct. 1. The Minister of Jesus Christ, when he is called to insist upon the clearing-up of Truths un­to the understanding, whether positively, by shewing what is revealed in Scripture concerning them, or, con­troversally by refuting contrary Errors, would mix his discourse with an occasional word of Exhortation, Re­proof, or somewhat of that kind, which may tend more immediately and directly to excite and quicken the af­fections of hearers, lest they otherwise wax dull and languish: for, Paul casteth-in a sharp reproof in the midst of his dispute, O foolish Galatians, &c. 2. Where the precious Truths of the Gospel are preached, and dis­obeyed, People neither labouring to be perswaded of the Truth in their understandings, Act. 17. 32. nor to prize it in their heart and affections, Matth. 11. 17. nor to practise it in their life and conversation, Matth. 7. 26. this is a sin, the evil whereof cannot be sufficiently ag­greged, [Page 103] or spoken against, as being a sin against the re­medy of sin, Heb. 2. 3. for, this is the fault, for which the Apostle doth so sharply reprove those Galatians, even that they did not obey the Truth: the word signifieth, the not believing of, and disobedience to the Truth when it is believed. 3. Hereticks, who by fair words deceive the simple, (Rom. 16. -18.) are a kind of spiritual Sor­cerers; and Heresie and Error is spiritual Witchcraft: For, first, as Sorcerers, by deluding the senses, make people apprehend that they see what they see not; So Hereticks and erring spirits, by casting a mist of seeming reason before the understanding, do delude it, and make the deluded person beleive that to be Truth which is not, chap. 1. 6, 7. And secondly, as Sorcerers, in what they do of that kind, are in a singular manner assisted be­yond the reach of their own ability and skill by the De­vil, who really doth the thing upon the Sorcerers pra­ctising of some Satanical ceremonies, which are pre­scribed unto them by the Devil, as a watchword where­at he is ready to answer: So heretical spirits are often more than ordinarily assisted in drawing of multitudes after them, and this by Satan's concurring with them, 2 Thess. 2. 9. Thus the Apostle, speaking of that influence which false Teachers had upon them, in drawing them from the Truth, he saith, Who hath bewitched you? It's a word borrowed from the practice of Witches and Sor­cerers, who, being assisted by the Devil, use to cast mist before the eyes to dazle, and so delude them. 4. For a people to have the Gospel among them, and not to make use of it, but to reject it, and make defection from it, ar­gueth them to be fools indeed, whatever be their wise­dom otherwise in things relating to this present life: for, the Doctrine of the Gospel containeth saying Wisdom, which maketh wise unto Salvation, 2 Tim. 3. 15. which Wisdom they reject. Thus Paul calleth them foolish Ga­latians, because they obeyed not the Truth. 5. Though neither Ministers, nor any other, ought to charge men with folly, with a mind to reproach them, or in way [Page 104] of private revenge, Mat. 5. 22. Yet the Minister of Jesus Christ, or any other who hath a Call to it, may up­braid a man with folly, if, first, the party reproved be guilty of folly, as those Galatians were. Secondly, if the reproof flow from love and compassion in the person who doth reprove, and an honest desire after the sin­ner's good, as it was here: for, he casteth not up their folly in passion, but in compassion, desiring nothing but their good and amendment. Thirdly, if the reproof carry along all lawfull and allowed moderation with it, as here, he calleth them not wicked, but more gently, foolish or imprudent, and withall layeth the great weight of their sins upon their Seducers, who had bewitched them. And, fourthly, That the reprover not only himself do know that there is reason so to charge them, but also hold forth these reasons to them, that they may be con­vinced also: for, so doth Paul, he demonstrateth their folly, from that they obeyed not the Gospel, which was so plainly preached among them; O foolish Galatians, &c. Doct. 6. Ministers ought not to rest upon a coldrife way of preaching Truth, Mat. 7,-29. but are to endeavour the delivery of it, with that perspicuity and plainnesse, Col. 4. 4. that power and livelinesse, 1 Cor. 2.—4. as it may penetrate the conscience of the hearers, and be so clear and evident to them, as if it were pictured and painted out before their eyes: and in order to this, they would not only labour to understand throughly what they preach, 1 Tim. 1. 7. but also to believe it themselves, 2 Cor. 4. 13. and to have their own affections in some measure warmed with love to it, 1 Tim. 1. 15-. And above all, would labour with God, that the effectuall operation of His Spirit may come along with what they preach, 1 Cor. 2. -4. that so the Truth delivered may be the more lively, and convincingly represented to the hearers: for, Paul did so preach; Jesus Christ was evi­dently set forth, crucified among them, before their eyes: He did so represent Christ and Him crucified to their ears, by the preaching of the Word, as if they had seen Him [Page 105] with their eyes. 7. Though Jesus Christ and His suf­ferings are to be painted out, vively represented and pictured by the plain and powerful preaching of the Go­spel; Yet it doth not follow, that they are to be artifici­ally painted with colours upon stone or timber, for re­ligious use: for, God commandeth the former, but con­demneth the latter, Exod. 20. 4. And, the graven image is but a teacher of lies, Hab. 2. 18. Doct. 8. The more clearly and powerfully that the Gospel hath been prea­ched among a People, their defection from it, and not giving obedience to it, is the more aggreged: for, Paul aggregeth their not obeying the Truth, from this, that before their eyes, Jesus Christ had been evidently set forth, crucified among them.

Vers. 2. This only would I learn of you, Received ye the Spi­rit by the works of the Law, or by the hearing of Faith?

THe Apostle, having stirred them up to attention by a reproof, doth now return to his former dispute, pro­ving that we are justified by Faith, and not by Works, (See chap. 2. 16.) And this he proveth, first, because the Spirit of Regeneration and other saving Graces of the Spirit of God (called here the Spirit, as being fruits of the Spirit, chap. 5. 22.) were wrought in those of them, who were regenerate, not by the works of the Law, that is, by the Doctrine of Justification by Works, but by the hearing of Faith, that is, by hearing the Doctrine of Ju­stification by Faith: for here, as usually elswhere, (See chap. 1. 23.) Faith is taken for the Doctrine that is be­lieved: And for the truth of this assertion, he appealeth to their own conscience and experience, leaving them to gather, that therefore they were justified and reconciled by the Doctrine of Faith, seing God bestoweth His Spi­rit upon none but such as are reconciled unto Him, Rom. 5. 1, 2, &c. Doct. 1. There is not ordinarily any Church so corrupt, but God hath some who are truely gra­cious among them: for, Paul's Argument supposeth [Page 106] that the Spirit, and saving graces of the Spirit, were in some of those Galatians, because of whom, he speaketh generally unto all; Received ye the Spirit? saith he. 2. Even those who are truely gracious, may stagger strangely in reeling times, and be in a great measure overtaken with the most dangerous Errors of the times, though they cannot totally (1 Pet. 1. 23.) nor finally (Isa. 54. 7, 8.) fall away: for, Paul speaketh even to them who had received the Spirit, as to those who were taken with the common Errors; Received ye the Spirit? 3. As Regeneration and saving Grace is the work of God's Spirit in the Elect; So the ordinary mean whereby He conveyeth Grace to the heart, is, by hearing the Word preached: for, they had received the Spirit by the hearing of Faith. 4. Though the hearing of the Law preached, doth work conviction of sin, terror of con­science, and legal contrition, Act. 2. 37. whereby the heart is in some sort prepared for receiving of the Go­spel; Yet the Law, as distinct from the Gospel, and as it presseth perfect obedience in order to our Justification before God, (in which sense it was mistaken by the false Apostles, and is so spoken of in this dispute; See upon chap. 2. 15.) can never be a mean of begetting Grace in the heart; for so it driveth the soul to despair, and worketh wrath, Rom. 4. 15. Thus the Apostle affirmeth, they received not the Spirit by the works of the Law. 5. It is the Gospel preached and heard, which the Lord maketh use of, as a mean for conveying Grace to the heart, be­ing first convinced of sin and misery, by the preaching of the Law, Act. 2. 37, 38. for, the Gospel offereth Christ freely, from whom, being laid hold upon by Faith, we do all receive Grace for Grace, Job. 1. 16. Thus the Apostle affirmeth they had received the Spirit by the hearing of Faith. 6. Though a gracious heart, may be overtaken with Error, as said is, (See Doct. 2.) Yet there remaineth somewhat of conscience in vigour with them, in so far as that being appealed unto, about the truth of things weighty, and which belong to the reality [Page 107] of God's work in their heart, and the way of His work­ing in them, they dare not readily lie, and contradict their own known experience: for, Paul at least supposeth so much, while he doth appeal to their own conscience and experience how saving Grace was wrought in them; This only would I learn of you, Received ye, &c. 7. Our Justification before God, and the renovation of our na­tures by the Spirit of God, are so much conjoyned, that the Doctrine, which, through God's blessing, is the mean of working the former, is also the only Doctrine ap­pointed of God, for holding forth the right way of at­taining the latter: for, Paul argueth, that the Doctrine of Justification without Works, is divine; because that Doctrine was the mean of conveying sanctifying Grace unto their hearts; as appeareth from the scope of the Argument here used, Received ye the Spirit by the works of the Law, or by the hearing of Faith?

Vers. 3. Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?

HEre is an Inference from the former Verse, That seing their beginning in the way of Christianity was spi­rituall, (the Doctrine of Justification by Faith having communicated the Spirit of Regeneration, and other Graces to them, as ver. 2.) it should be an act of extream folly and madnesse in them to quit that Doctrine, and to imbrace the Doctrine of Justification by Works, as if they could be perfected by it; seing it is but a fleshly dead Doctrine, and therefore is here called flesh, because flesh and corrupt nature do plead and stand for it, Rom. 10. 3. and because it doth produce no spiritual effect, but rather the contrary in the soul, who doth imbrace it, Rom. 7. 5. Doct. 1. The Text speaketh nothing against the Doctrine of Perseverance, as if those who were once renewed, and truly spiritual, might lose the Spirit of God altogether, and turn fleshly: For besides, first, that the Apostle doth not positively assert, that they [Page 108] were changed already, but only, by way of question, holdeth out the hazard which should follow upon their change. Secondly, he speaketh not of a change of qua­lities or dispositions from good to bad, but in their judgment, from the Doctrine of Faith, here called the Spirit, to the Doctrine of Justification by Works, here called flesh. Thirdly, though he did imply a change of qualities and disposition from Spirit to flesh, and from holinesse to sin, as a consequence of this change of judg­ment and opinion; Yet there is nothing here importing that any total or final change of that kind, either had fal­len, or could fall upon those who were truly gracious. 2. The Doctrine maintained by the Papists now, That Faith in Jesus Christ doth begin our Justification, in so far as it disposeth us unto good works, and that by those our Justification is compleated, is no new error, but that which hath been held of old by these Hereticks, who had seduced the Galatians, and whom Paul here refuteth: for, he supposeth, that in answer to the present argument, they might readily affirm, that though the Doctrine of Faith (here called the Spirit, as 2 Cor. 3.—6.) did begin the work; yet the Doctrine of Works, here called flesh, did perfect it; Having begun in the Spirit, are ye now made perfect by the flesh? 3. The fore-mentioned Doctrine, hath so many absurdities following upon it, That the imbracing of it doth argue no lesse than folly and mad­nesse: for, Justification by Faith and Works, cannot consist, Rom. 11. 6. much lesse can the former take its perfection from the latter, the more noble from that which is more base: hence Paul condemneth it of folly; Are ye so foolish (saith he) having begun, &c. 4. Our after-carriage, and walking in the things of God and re­ligious matters, ought to be conform to our good begin­nings, which we once had in those; and the contrary hereof, is incomparable folly and madness: for, he saith, Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?

Vers. 4. Have ye suffered so many things in vain? if it be yet in vain.

HE cleareth what he said of the folly and madnesse, which is in following the way presently spoken of, by shewing, if they should hold on to seek Justification by Works, or partly by Faith, and partly by Works, they would lose all the fruit of their former constancy and sufferings, sustained by them for that Truth which he did now preach; this he speaketh not positively, but as it were doubtingly, and suspending its certainty, upon the hopes he had of their amendment. Doct. 1. It is the lot of those who professe Truth, to suffer many things in the defence of it. See chap. 1. ver. 13. doct. 6. The Galatians found the truth of this, Have ye suffered so many things? 2. They may suffer many things for Truth, who afterwards will make foul defection from it: for, as the example of others, particular interest, wrapt up in the publick, and the general applause which sufferers for Truth do receive from the lovers of Truth, will make even Hypocrites suffer much; so continued sufferings, will make even the godly faint for a time; yea, the best, being left to themselves, in an hour of tentation, will turn their back upon Truth, so that no engagements by a profession, no experience or remembrance of that joy and sweetnesse, which they have found in the way of Truth, nor yet their former sufferings for Truth, will make them adhere unto it: for, these Galatians had suf­fered many things for the Doctrine of Justification by Faith; yea, and had found much sweetnesse and satis­faction in it, chap. 4. 15. and yet now they have made defection from it; Have ye suffered so many things in vain? 3. Afflictions and sufferings for the Truth, are very useful and profitable to the sufferers, though not to satisfie God's justice for sin, neither in its guilt nor pu­nishment, neither eternal nor temporal; for, these are fully done away in Christ, Isa. 53. 5. Yet for other ends, [Page 110] as for the trial of their Faith, 1 Pet. 1. 7. for conforming them to Christ their head, Philip. 3.—10. who was a man of sorrows, Isa. 53. 3. for making them die to the world, chap. 6. 14. and to fit them for Heaven; afflicti­ons and crosses being the beaten way which leadeth to it, Act. 14. 22. for, while he saith, Have ye suffered so many things in vain? he importeth their sufferings would have been usefull for them, if they themselves had not hindered it. 4. Whatever have been the sufferings of a people or person for Truth, they are all in vain, lost, and to no purpose, as to any thing which can be expected from God to the party who hath suffered, if so he make defection from, and turn his back upon Truth after­wards: for, Paul insinuateth this as an undoubted Truth, while he saith, Have ye suffered so many things in vain? 5. Though these who have suffered much for Truth, should afterward make defection from it, we are never­thelesse to keep charity towards them, as hoping God will give them repentance, and reclaim them: Yea, all our sharpnesse towards them, whether in aggreging their sin, or in holding out the terrible consequences which are deserved by, and probably will follow upon, their sin, ought to be wisely tempered, by expressing those chari­table thoughts which we have of them: for, so doth the Apostle here, while, speaking of these Galatians, who had formerly suffered much for Truth, and threatning them for their present defection with the losse of all those advantages which they might have expected from their sufferings, the suspendeth the certainty of the threatning, upon their hoped-for repentance; If it be yet in [...], saith he.

Vers. 5. He therefore that ministreth to you the Spirit, [...] worketh miracles among you, doth He it by the works of the Law, or by the hearing of Faith?

HE again returneth to the Argument for Justification by Faith, set down, ver. 2. and enlargeth it thus. That the Lord had not only accompanied that Doctrine [Page 111] among them with the fruits of the Spirit of Regenera­tion and saving Graces, wrought by it, but also with other extraordinary gifts of the Spirit, such as the work­ing of miracles, speaking with strange tongues, curing of diseases, which were so many confirmations, that the Doctrine was of God. Doct. 1. Though the saving Graces of God's Spirit, are conveyed to the hearts of hearers, by the preaching of the Gospel; Yet God is the author and worker of them, and the Gospel only a mean by which He worketh: for, having spoken of their re­ceiving the Spirit, when he first propounded this Argu­ment, ver. 2. he doth here in the resuming of it, explain how they received it, to wit, by God's bestowing of it; He therefore that ministreth to you the Spirit. 2. When the Doctrine of the Gospel, as it is now dispensed under the New Testament, did first break up, the Lord, to confirm the Truth thereof, did accompany the preaching of it with the working of miracles (which properly are works above natures strength, and so could be wrought by none but God) and this, that hereby the truth of the Doctrine might be confirmed, which being once suffi­ciently done, there is no further use for miracles now: for, the Apostle sheweth that miracles were wrought among the Galatians, by the hearing of Faith, and that this was one Argument of the divinity of that Doctrine, while he saith, He that worketh miracles among you, doth He it by the works of the Law, or by the hearing of Faith? 3. So strong and provalent is the spirit of Error, where it is letten loose, and so weak are the best in themselves to resist it; that for love to Error they will quit Truth, though formerly never so much confirmed and sealed unto them, by the saving fruits of God's Spirit in their hearts accompanying it: for, though these Galatians had the Doctrine of Justification plainly preached, ver. 1. and sealed to them by the saving Graces of God's Spi­rit, and by many miracles wrought among them; yet they make defection from it: He therefore that mi­nistreth to you the Spirit, and worketh miracles among you, &c.

Vers. 6. Even as Abraham believed God, and it was ac­counted to him for righteousness. 7. Know ye therefore, that they which are of Faith, the same are the children of Abraham.

HAving put a close to that Argument, which he brought from their own experience, proving that we are justified by Faith and not by Works, he addeth another from a Scripture-example of Abraham, to con­firm the same Truth, who, though he did abound in many vertues and good works, yet he was not justified by these, but by Faith only; which he proveth by the testimony of Moses, Gen. 15. 6. where it is affirmed, that Abraham believed in the Lord, to wit, not only by giving assent unto the Promise spoken of immediately before about the multiplication of his seed, and giving unto them the Land of Canaan, Gen. 15. 5, 7. but by assenting unto, and imbracing of the prime Promise of the Cove­nant made by God with him, that in the Messias, who was to come of him, he himself, and the Nations were to be blessed, Gen. 12. 3. of which Promise, this of the multiplication of his seed was but a dependent, and the means to effectuate it; which Faith of Abraham's, or the thing believed and laid hold upon by Abra­ham's Faith, to wit, the obedience of the Mediator the blessed Seed. was imputed unto him for righteousnesse, or accepted of God as his obedience for his Justification, ver. 6. from which he inferreth, or rather, the matter being so evident, he exciteth themselves to infer the con­clusion, which he intendeth to prove, That only they who are of the Faith, or seek after Justification by Faith, are children of Abraham, by following of his steps, and succeeding to him in the inheritance of that blessing of free-gifted Righteousnesse, and Justification thereby, which he enjoyed; for, an equivalent phrase to this here, is that which is, ver.—9. They are blessed with faith­full Abraham, ver. 7. Doct. 1. Though saving Faith [Page 113] hath for its general object, the whole Word of God con­sisting of Histories, Threatnings, Commands and Promi­ses, both of temporal and eternal blessings; for, Faith giveth firm assent unto the whole Word, because of that divine Authority which revealeth it, Act. 24. -14. yet the principal object of justifying Faith, is the Word of Pro­mise holding forth Christ and His Righteousnesse, as the meritorious cause of the Believers Salvation: for, this Promise which Abraham did believe, and the Faith wher­of was imputed to him for righteousnes, had Jesus Christ in its bosom, it being a Promise of giving unto Abraham a numerous seed, Gen. 15. 4, 5. and so a Promise of Je­sus Christ to come of him, in whom all the Nations (Act. 3. 25.) and Abraham himself (ver.—9.) were to be blessed: Even as Abraham believed God. 2. That it may go well with a soul, and be accepted in God's sight, who can endure no unclean thing, Hab. 1. 13—. it is ne­cessary that it be cloathed with some righteousnesse of one sort or other: for, Faith was accounted unto Abraham for righteousnesse. 3. It being wholly impossible for fallen man, to attain unto that personal, perfect righteousnesse, which the Law requireth, Rom. 3. 10, &c. the Wisdom of God hath found out another way of making him righteous, to wit, that, whereby Faith is imputed, rec­koned or accounted unto him for righteousnesse: for, Abraham's Faith was accounted unto him, to wit, by God, for righteousnesse. 4. Faith is not in a proper sense im­puted to the Believer for righteousnesse, as if the work of Faith it self were imputed to us, and accepted of God, whether freely, or because of the merit of Christ, for our total and perfect righteousnesse, but it's imputed in a figurative sense, with respect had to that which Faith ap­prehendeth and layeth hold upon, to wit, the obedience and sufferings of Jesus Christ, these being laid hold on by Faith, become our righteousnesse, Rom. 5. 19. and 10. 4. for, the Apostle, all alongst this Chapter, opposeth Faith and Works: now his Arguments would be of no force, if Faith did justifie as a work, and for any worth [Page 114] in it self; It was accounted to him for righteousness. 5. In the matter of Justification, Faith is opposed not only to those Works which go before Conversion, but to those also which follow after it, and are the real fruits of God's Spirit in the Believer: all Works, whether of the one sort or other, are excluded; for, even to Abraham many years after his Conversion, when he had abounded in good Works, and many gracious Vertues, (Gen. 12, 13, 14, chapters) his Faith was accounted for righteousnesse. 6. As there is a second and reiterated Justification of one and the same person in this sense, that upon our renewed apprehending of the Promise by Faith, the sentence of our absolution and adjudication to life eternal, is also renewed; so this second Justification is not upon the account, or for the merit of our good Works, no more than the former. It is alwayes Faith that justifieth: for, Abraham who was justified long before, upon a renewed act of his believing, hath his Faith of new, and not his Works, imputed to him for righteousness. 7. The Godly under the Old Testament, and the Godly under the New, are justified one and the same way: as we are justified freely, Rom. 3. 24. so were they, Isa. 43. 25. as we are justified fully, and absolved both from the guilt and pu­nishment of sin, 1 Joh. 1. -7. Rom. 8. 1. so were they, Isa. 53. 5. otherwise the Apostle could not argue from Abraham's Justification to ours, as he doth here; Know ye therefore (saith he) that they which are of the Faith, &c. 8. They who are of the Faith, or who seek after Justifica­tion by Faith, are Abraham's children and his seed; they who are Members of the visible Church, and profess the Doctrine of Faith, are his children outwardly, because they walk in the steps of their father Abraham, by pro­fessing of, and assenting to that Doctrine of Faith, which he believed, Rom. 4. 12. whereby they have title to the Covenant of Grace, Act. 2. 39. Rom. 11. 16, 17. which title of theirs to the Covenant, implyeth a right to enjoy all divine Ordinances, (Act. 2. 38, 39.) whereof they are capable, and from which they do not debar themselves [Page 115] by ignorance, (1 Cor. 11. 28.) or scandal, Mat. 18. 17. It implyeth also all external Church-priviledges leading unto Salvation, Rom. 9. 4. Yea, and a right to Salva­tion it self, upon God's tearms, required in the Gospel, Joh. 3. 16. In which respect, Salvation is said to be of the Jews, Joh. 4. -22. They again, who do not only pro­fesse the Doctrine of Faith, but also imbrace it in their hearts, by the grace of saving Faith, are Abraham's chil­dren inwardly; because, they have not only a title to the Covenant of Grace, but also come up to the conditions required in it; and so do walk in the steps of saving Faith and Repentance, wherein Abraham walked, who is held forth as a pattern and father for imitation unto others, whereby they enjoy not only outward priviledges, but also saving benefits and blessings, and have not only a conditional, but an absolute and actual right unto Hea­ven and Glory, the covenanted Inheritance of Abraham's children, Heb. 11. 12, 13, 14, 15, 16-. This distinction of Abraham's children outwardly and inwardly, is foun­ded upon, Rom. 2. 28, 29. and is necessary, as for the right understanding of other places of Scripture, so of this. They which be of the Faith, are the Children of Abraham.

Vers. 8. And the Scripture foreseeing that God would justifie the Heathen through Faith, preached before the Gospel unto Abraham, saying, In thee shall all Nations be blessed. 9. So then they which be of Faith, are blessed with faithful Abraham.

BEcause the former consequence from Abraham's Justi­fication to ours, might be questioned to hold in the Gentiles, who were not of Abraham's posterity, there­fore the Apostle doth clear it from the words of the Pro­mise made to Abraham, Gen. 12. 3. that in him, or, in his seed, Jesus Christ who was to come of him (Gen. 22. 18.) all the Nations, or Gentiles, were to be blessed; which [Page 116] Promise, he sheweth, was no other than the Gospel or glad tydings, that all the blessings to be purchased by Christ Abraham's seed, (among which Justification by Faith was one) were to be bestowed by God upon the Gentiles, and that the Scripture, or Spirit which speaks in Scripture, fore-knowing, to wit, in the Decree, that God was to do so, did contrive the Promise in these words, of purpose that it might bear so much, ver. 8. from which he inferreth, that all Believers indefinitely, the Nations not excluded, but included, do partake of all those saving blessings which Abraham did partake of, by Faith, among which, free Justification was the chief; for of that is the question, ver. 9. Doct. 1. That Scrip­ture is not an invention of man, but the Word of the all­knowing God, appeareth from this, that several things are foretold therein, which had their accomplishment a long time afterwards, according as they were foretold, the knowledge of which things at so great a distance of time, could not be in any but God, Isa. 41. 22, 23. for, the calling of the Gentiles, and their Justification by Faith, was foretold about the space of two thousand years before it fell out; And the Scripture foreseeing that God would justifie the Heathen through faith. 2. The fore­knowledge of future events, at the greatest distance, doth most properly and peculiarly belong unto God; which doth alwayes suppose His Will and Decree, that such things shall come to passe; in which Decree of His, He doth foreknow them, Act. 2. 23. Whatever foresight of this kind is in any of the creatures, they have it by bor­rowed light from Him, and (as we say) by lighting their Candles at His Torch: for, the foreknowing that the Gentiles would be justified by Faith, is attributed to Scripture, or the Spirit of God speaking in Scripture; And the Scripture foreseeing, &c. 3. The calling of the Gentiles, and their attaining to Salvation by free­grace, and all the spiritual priviledges of Abraham's seed, was a thing hardly credible at the first breaking-forth of the Gospel, the case of all Nations, except the Jews, [Page 117] seemed to be so desperate and damnable, Eph. 2. 11, 12. Hence the Apostle seeth it necessary upon all occasions almost, to clear, that the calling of the Gentiles had ground from Scripture, as here, The Scripture foreseeing that God would justifie the Heathen by Faith. 4. Hence we learn several things, tending to the right understand­ing of that Promise made to Abraham, Gen. 12. 3. In thee, or in thy seed (Gen. 22. 18.) to wit, Christ, all Nations shall be blessed; As, first, That the Covenant of Grace made with Abraham, whereof this Promise is one Article, was extended not only to Abraham's carnal seed, but to all Believers in every place, even among the Gentiles: for, in thee all Nations shall be blessed. Secondly, All men by nature, and considered without respect had to, and as not having interest in this gracious Covenant made with Abraham in Christ, are destitute of all blessings, under the drop of God's wrath and curse, Eph. 2.—3. and so are really cursed: for, this is imported, while he saith, in thee, and not otherwise, all Nations shall be blessed. Thirdly, That we who by nature are cursed creatures, should be freed from the curse, and do partake of the contrary bles­sing, it cometh to passe by vertue of that gracious Co­venant made with Abraham: and more particularly, it is through Jesus Christ Abraham's seed, in whom we, being ingraffed by faith, are delivered from the curse, ver. 13. for, In thee, or in thy seed (Gen. 22. 18.) all Nations shall be blessed. Fourthly, The Blessings promised to Abraham's seed, in the Covenant made by God with him, were not only temporal, carnal, and appertaining to this life, but heavenly and spiritual. The former in­deed were often inculcated upon the Ancient Church, Deut. 28. 2, 3, &c. not, as if these had been all, or the main Blessings of the Covenant, but as they were sha­dows only of things more heavenly, Heb. 11. 14, 15, 16. for, the Apostle explaineth one part at least of the Bles­sings promised, to be Justification by Faith; The Scrip­ture foreseeing that God would justifie the Heathen by Faith, saith, In thee shall Nations be blessed. Fifthly, The man [Page 118] who is justified by Faith, is a blessed man; and there is no blessednesse under the Sun comparable unto this, for a man to have his sin pardoned, Psal. 32. 1. and the Righteousnesse of Christ imputed unto him, and so to be placed in a state of favour with God: for, the Apo­stle expoundeth the Blessing promised, by being justified: The Scripture foreseeing that God would justifie the Heathen by Faith. Sixthly, This Promise made to Abraham, con­taineth in it the summe of the Gospel, to wit, the glad tydings of all spiritual blessings, and particularly of a free-gifted Righteousnesse, purchased by Christ, to be bestowed upon all who by Faith should be ingraffed in Christ, and that the Gentiles should have accesse in the dayes of the Gospel, to these Blessings among the rest: for, the Promise holdeth out all this; and Paul calleth the revealing of this Promise, the preaching of the Go­spel; The Scripture preached before the Gospel unto Abra­ham. Seventhly, The Gospel therefore is no new Do­ctrine, but the same in substance with that which was taught to Abraham, and to the Church under the Old Testament: for, saith he, The Scripture preached before the Gospel unto Abraham. Eightly, Though the Gospel, or glad tydings of Salvation, was not unknown to the An­cient Church; yet it was but a very small glimmering light which they had of it, in comparison with what we do now enjoy: all that Scripture recordeth Adam and the Patriarchs to have had of it, was in that obscure Promise, Gen. 3. 15. and all that Abraham had of it, was in this Promise here mentioned, which, though it was much clearer than the former, because the day-light of the Gospel under the New Testament, was then draw­ing nearer; yet it was far short in clearnesse and plain­nesse of these Gospel-promises which we do now enjoy, as Joh, 3. 16. Scripture preached before the Gospel unto Abraham, saying, In thee shall all Nations be blessed. Ninthly, The blessing of Justification by Faith, and of other spiritual favours promised to the Nations in Abra­ham, was such, as Abraham was not the author of it, but [Page 119] a sharer in it with the rest of those to whom it was pro­mised: so he inferreth from the Blessing promised to Abraham, That we are blessed with faithfull Abraham. Doct. 5. Eminent Priviledges bestowed by God upon particular persons, do not exempt them from walking to Heaven in the common path-way with others, if so they look for it at all: for, Abraham, though highly priviled­ged to be the father of Believers, ver. 7. in whom all Nations were to be blessed, Gen. 12. 3. yet behoved to enjoy the Blessing, not because of his own merit, but freely and by Faith as well as others, as is imported in the Epithet of Faithful, given to Abraham; We are blessed with faithful Abraham; not with circumcised vertuous Abraham. 6. God, in bestowing of Blessings promised upon condition of Faith, doth not so much look upon the greatnesse of Faith, as the truth and sincerity of it: for, though every one who are of Faith, believe not so strongly as Abraham did; yet they are blessed with faith­full Abraham.

Vers. 10. For as many as are of the works of the Law, are un­der the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the Law to do them.

HEre is a third Argument, to prove that we are justi­fied by Faith, and not by Works; because they who seek to be justified by the works of the Law, are under the curse of God, and so not justified; which he pro­veth, because according to Scripture (Deut. 27. 26.) the Law pronounceth the curse upon every man, who ful­filleth not the whole Law in every tittle or jot of it: now he taketh it for granted that none fulfill the whole Law, and so doth leave unto them to gather that the Law doth fasten the curse upon all who seek Justification by it. Doct. 1. That Paul doth mean the Works not only of the Ceremonial Law, but also of the Moral, all alongs this dispute, while he excludeth Works from being the [Page 120] cause of Justification, appeareth from the Scripture here cited, which is verified mainly in the Moral Law, as it appeareth from these sins in particular, against which the Levites were to denounce the curse, all of them be­ing transgressions of the Moral Law, Deut. 27. 15, 16, &c. to the end: For it is written, Cursed is every one. 2. Fallen man, is so far from attaining to a state of favour with God and happinesse here or hereafter, by any Works which he can do; that when he hath done the utmost, even of what his natural strength or renewed faculties of grace can reach, if he seek to be justified by it, he re­maineth under God's curse and wrath, notwithstanding of all: for, the Apostle affirmeth universally of all, that are of the works of the Law, that is, who seek to be justi­fied by works done in obedience to the Law, (for there­in was the great controversie) that they are under the curse. 3. The cursed estate of man by nature through sin and misery, together with that impossibility he lyeth under, to be recovered from that wofull estate, and to regain a state of favour with God by any work of righ­teousnesse which he doth, is a thing known, not by the discoursing of natural reason, which, being blind in the things of God, cannot judge aright neither of its own misery, nor of the way of recovery from it, 1 Cor. 2. 14. The knowledge of those is borrowed from Scrip­ture-light, whose sentence alone is to be stood to in this matter: hence Paul appealeth to Scripture for probation of what he hath herein affirmed; For it is written, saith he, Cursed is every one. 4. Every sin, even the least, as being a wrong done against God, (Iam. 2. 11.) who is infinit in all His Attributes (Job 11. 7, 8, 9.) and a transgression of His holy and righteous Law (1 Joh. 3. 4. Rom. 7. 12.) deserveth no lesse than that the curse of God should light upon the sinner; under which curse is com­prehended all the miseries of this life (Lam. 3. 39.) death it self, (Rom. 6. 23-.) and the pains of Hell for ever, Mat. 25. 41, 46-. for, so the Scripture cited affirmeth, Cursed is every one that continueth not in all things, that is, [Page 121] who transgresseth in one thing. 5. There is no person whether rich or poor, noble or ignoble, learned or un­learned, whose sin deserveth not the forementioned curse: The consideration indeed of the person of some sinners, doth aggrege their sin beyond the sin of others, Rom. 2. 17. to 25▪ but no consideration of the person of any can so far extenuate his sin, as to make it not deserving of God's wrath and curse: for, saith he, Cursed is every one, without exception, who continueth not. 6. Not only sins of commission, or doing of that which the Law for­biddeth, but also sins of omission, or the leaving un­done of what the Law commandeth, do deserve the curse: for, saith he, Cursed is every one, not only who doth what the Law forbiddeth, but who continueth not in all things that are written in the book of the Law to do them. 7. It is not the bare knowledge of our duty, nor yet a fair profession of love and respect to our duty so known, which cometh up to that exact righteousnesse, that the Law requireth under hazard of the curse; there must be practice also according to that knowledge: for, Cursed is every one who continueth not to do them. 8. This real obedience and practice that the Law of God requireth under hazard of the curse, is universal, extending it self to the conscience-making of all duties commanded, to­gether with the way wherein they are commanded, Mat. 15. 8. and to the abstaining from all sins forbidden, to­gether with their occasions, Job 31. 1. for, Cursed is every one who continueth not in All things, he saith not, in some things only. 9. This obedience required, is also con­stant, from the first minute of a man's life, to the hour of his death; so that though he should but once sin, he is under the curse; for, Cursed is every one who coutinueth not to do them. 10. It is altogether impossible for any one of fallen mankind, either of himself (Joh. 15. -5.) or, by any grace received in this life (1 Joh. 1. 8.) to keep the Law perfectly, or to attain to that exact mea­sure of righteousnesse, that the Law requireth; which appeareth, not only from what the Law requireth, as it [Page 122] hath been formerly cleared, but also from this; Paul takes it here for a confessed and granted conclusion: for, if any could keep the Law, then every man who seeketh to be justified by the works of the Law, should not be cursed, providing they did what they could, as Paul here affirmeth, seing the Law doth curse none but those who do not keep the Law; For as many as are of the works of the Law, are under the curse: for it is written, &c. 11. Though every man doth break the Law, and so de­serveth that curse, which is pronounced against sin by the Law; Yet all are not left to perish under this curse, some are delivered from it, to wit, those that are of Faith, or, who by Faith lay hold on Jesus Christ for righteous­nesse, who was made a curse for them, ver. 13. such ha­ving fled from the sentence and curse of the Law, and laid hold on the Covenant of Grace revealed in the Go­spel, shall be judged not by the Law, but the Gospel, which admitteth of the Righteousnesse of a Cautioner imputed (Philip. 3. 9.) instead of an exact personall righteousnesse, required by the Law: for, saith the Apostle, As many as are of the works of the Law, are under the curse, and so, not they who are of Faith. 12. Those who do not betake themselves to the Covenant of Grace, must stand and fall according to the sentence of the Law, or Covenant of Works; and therefore seing the Law doth curse them (as not having come up to the exact righteousnesse required in it) cursed are they, and cursed shall they be: for, saith he, They who are of the Law, or, seek Justification by the Law, are cursed; because the Law seeketh more than they can perform.

Vers. 11. But that no man is justified by the Law in the sight of God, it is evident: for, The Just shall live by Faith. 12. And the Law is not of Faith: but, the man that doth them shall live in them.

IN these Verses is the fourth Argument, to prove the negative part of the main Conclusion, to wit, That no man is justified in God's sight (who judgeth not ac­cording [Page 123] to outward appearence, but according to Truth, 1 Sam. 16. -7.) by his personal obedience to the Law; and that because righteousnesse and life cometh from Faith, as he proveth from Habbak. 2. -4. and therefore not from the Law, ver. 11. The force of which conse­quence, as the Apostle declareth, doth ly in this, that the Law is not of Faith, that is, the way of Justification, which the Law prescribeth, (to wit, the Law, as strictly taken for the meer precepts, legal promises, and threat­mings of the Law, See chap. 2. ver. 15.) doth not consist with the way of Justification by Faith; because the Law promiseth life to him only who observeth what the Law prescribeth, and so hath a perfect inherent righ­teousnesse, as he proveth from Lev. 18. 5. but Faith con­veyeth life to him who is destitute of that righteousnesse, if he believe on Him that justifieth the ungodly by Faith, as he hath cleared frequently before (See Rom. 4. 5.) and so doth not expresse it now, ver. 12. Doct. 1. There is a twofould Justification of a sinner, one which is in the sight of God, and is here expressed, whereby he is reputed and standeth righteous and just in the estima­tion of God the Judge, whose judgment is unerring, and alwayes according to Truth, Jer. 11. 20. Another, which is before men, and is here implyed, whereby the sinner is reputed and standeth righteous in the estimation of men, whose judgment, as flowing from charity (1 Cor. 13. 7.) and grounded upon outward appearance (2 Sam. 16. -7.) may frequently erre and be deceived; But that no man is justified in the sight of God. 2. Though God do not justifie any, or esteem of him as righteous for any works done in obedience to the Law; Yet that a man may be justified in man's sight because of his works, is not here denied by the Apostle: for, Justification before men is nothing else, but a charitable judgment past up­on the person, that God hath justified him by Faith; which judgment is grounded upon the evidences of the person's faith, manifested in the fruits of good works, Iam. 2. -18. But that no man is justified by the Law in [Page 124] Gods sight, &c. 3. The spirit of Error being once given way to, doth so far blind the understanding (Isa. 44. 20.) that it cannot see, and so far engage the will and affecti­ons to the maintaining of it (2 Tim. 4. 3.) that the person erring will not see what Scripture saith against that Error, though it be never so evident to an indiffe­rent eye: for, though the maintainers of Justification by Works, would not, or could not see it; yet the Scrip­tures, even of the Old Testament, did give clear testimony against that Error, and for the contrary Truth; It is evi­dent, (saith Paul) for, the Just shall live. 4. The Do­ctrine of Justification by Faith, and not by Works, is no new-fangled opinion, the Scriptures, even of the Old Testament, give testimony to it, as the only way of Ju­stification before God, which then was: for, Paul pro­veth, that none are justified by the Law, from an Old Testament-Scripture, cited out of Hab. 2. -4. The Just shall live by Faith. 5. The Scripture cited, teacheth, first, That the way of justifying a sinner, or of making him righteous under the Old Testament, and under the New, is the same; and therefore we may safely draw arguments from the one to the other: for, so doth the Apostle here, It is evident: for, The Just shall live by faith. Secondly, Faith in God, and His Promises, especially these wherein Jesus Christ and His Righteousnesse are offered, is that which maketh a sinner just and righteous in God's sight; for, the words may be rendred thus, The Just by Faith shall live; so that they shew what that is, which makes a man just and righteous. Thirdly, The man who is thus just by Faith, is recovered from that state of death, wherein every man by nature lyeth, Eph. 2. 1.) and doth live; which life of his, doth also flow from faith: for, both righteousnesse and life are here ascribed to faith; The Just shall live by Faith. Fourth­ly, This life by Faith, which the Believer doth enjoy, is such, as furnisheth him with comfortable through­bearing in the midst of hardest dispensations, without apostasie and fainting, in so far as he doth not walk [Page 125] by present sense, but taketh up God as reconciled to him in Christ, 2 Cor. 4. 18. and looketh upon his present crosse, as an evidence of God's fatherly love, Heb. 12. 6. and knoweth it will have a blessed event to him in God's way and time, Rom. 8. 28. and that his life is hid with God in Christ, Col. 3. 3. far above the reach of any trouble; for, this is the Prophet's scope, from whom this place is cited, even to shew that the Just shall so live by Faith, as to ride out the storm arising from the present trouble, which was to overwhelm others, (See Hab. 2. 4.) The Just shall live by Faith. Fifthly, This life of the Be­liever which he enjoyeth by Faith, though it be begun here in the knowledge of God and Jesus Christ, Joh. 17. 3. and in freedom from the deserved sentence of death, Rom. 8. 1. whereupon followeth a right to eternal life, Joh. 3. 3. and in the lively practice of all commanded duties, to which the Believer is enabled by drawing life and vertue out of Christ through Faith, Philip. 4. 13. Yet, this life is not circumscribed with the present time, it's to be perfected afterward in Glory, so that the life flowing from Faith, is a lasting, never-ending, ever­continuing and eternal life: for, the Promise is ex­tended unto all imaginable future duration, without any restriction: The Just shall live by Faith.

From Vers. 12. Learn, 1. Though the Law and Faith, or the Gospel which is the Doctrine of Faith, be not contrary each to other (both of them being the Truths of God) but are mutually subservient one to another in many things, the Law making sin known, Rom. 3. -20. the Gospel holding forth the remedy of sin, Joh. 1. 29. the Law pointing forth our need of Christ, Rom. 10. 4. and the Gospel giving us an offer of Christ for life and righteousnesse, 1 Cor. 1. 30. The Law again holding forth those duties wherein the man, made righteous by Faith, ought to walk, and to testifie his thankfulnesse, Eph. 5. 1, 2. and the Gospel, or Faith in Jesus Christ of­fered in the Gospel, furnishing him with spirituall strength to walk in these duties, which the Law pre­scribeth, [Page 126] 2 Cor. 3. -6. Yet, the Law and Faith are mutu­ally inconsistent in the point of Justification; so that if Justification be sought by the works of the Law, it can­not be had by Faith; and if it be had by Faith, it can­not be attained by the works of the Law; there can be no mixture of Law and Gospel, Faith and Works in this matter: for, in this sense the Apostle affirmeth, The Law is not of Faith. 2. The Law doth offer life to none up­on easier terms than perfect obedience, and the constant and universal practice of whatsoever the Law prescri­beth; for, the voice of the Law is, The man that doth them, to wit those things that the Law enjoyneth, shall live in them, or attain eternal life by his so doing. 3. The way of Justification by Faith, doth wholly exclude our doing and works, and those of every sort, from having influence as causes or conditions, either in part or in whole, upon our Justification before God: for, the Apostle proveth the inconsistency of the Law and Faith in the point of Justification from this, that the Law sus­pendeth our right to life upon the condition of doing and works; and therefore the way of Justification by Faith, must wholly exclude Works, else the Apostle should not cogently have proved the thing intended, to wit, That the Law is inconsistent with Faith, from this, That he who doth them shall live in them.

Vers. 13. Christ hath redeemed us from the curse of the Law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 14. That the blessing of Abraham might come on the Gen­tiles through Jesus Christ: that we might receive the pro­mise of the Spirit through Faith.

HE addeth a fifth Argument to prove the affirmative part of the main Conclusion, to wit, That we are justified by Faith; and withall sheweth how Faith doth justifie, not for any merit or worth in it self, but as it receiveth Jesus Christ, whereby all the blessings purcha­sed [Page 127] by Him, are applied to Believers: for, the Apostle, obviating an objection, which he foresaw might arise from ver. 10. (to wit, If the Law do curse all men, how then are any freed from the curse?) sheweth, that Jesus Christ hath delivered us from God's wrath, or the sen­tence of the Law's curse, by taking upon Himself the curse due to us, while He was obedient to death, even the death of the crosse, Philip. 2. 8. Which kind of death was pronounced to be accursed, as he proveth from Deut. 21. -23. This is contained ver. 13. And hence he shewes a double fruit did flow: the first, to the Gentiles, the blessing of Church-priviledges, divine Ordinances, and of Reconciliation, Adoption, Grace here, and Glory hereafter, promised to the Nations in Abraham, Gen. 22. 18. being now purchased by Christ, and residing in Him as the Head and Fountain, did come through Him to the unrighteous Gentiles, who before the time of Christ's death were strangers to Christ, and to Abraham's blessing purchased by Christ, Eph. 2. 12. The second fruit of Christ's death, did accresse to the Jews (among whom he reckoneth himself) joyntly with the Gentiles, who being by Christ's death joyned in one, did enjoy the Promise of the Spirit, or the spiritual Promise, as being now denuded of these earthly and external Ceremonies, wherewith it was vailed formerly, and set forth in its native and spiritual beauty and lustre: both which fruits of Christ's death he sheweth are conveyed unto, and en­joyed by both Jews and Gentiles only by Faith: So that the Apostle in these two Verses, doth not only prove the main Conclusion, That Faith, laying hold on Christ, is that which delivereth from the Law's curse, and which conveyeth Abraham's blessing, together with the Cove­nant-promise, unto us, and so doth justifie us; but also indirectly, and (as it were) at the by, hinteth at two other Truths, tending also to clear the main controversie between him and his adversaries, which therefore he is to assert more directly afterwards, to wit, first, That now after Christ's death, the Gentiles being called by the [Page 128] Gospel, were to be joyned in one body with the Jews, and both of them to make up one seed to Abraham, and equally to partake of Abraham's blessing, whereof free Justification through Faith, spoken of, ver. 9. was a main part. And, secondly, that the Covenant-promise (that God would be a God to Abraham and to his seed, Gen. 17. 7.) was now after Christ's death to be held forth more clearly and spiritually, the types and sha­dows of earthly Ceremonies, and of that legal Dispen­sation, under which it was formerly hid, being laid aside.

From Vers. 13. Learn, 1. The threatnings of the Law, denouncing a curse against those who yeeld not personal obedience to it, did not exclude or forbid a Surety to come in the sinners room, and to undergo the curse due unto Him: for, though it be clear from ver. 10. that the Law doth curse all; yet this impeded not, but Christ might come to redeem us from the curse of the Law, being made a curse for us. 2. Every man by nature, the Elect not excepted, Eph. 2. -3. are under the sentence of the Law's curse, whereby in God's justice they are under the power of darknesse, (Col. 1. 13.) slavery and bondage to sin and Satan, (Eph. 2. -2.) so to remain until they be cast in utter darknesse, Jude, 13. except delivery and re­demption do interveen: for, while it is said, Christ hath redeemed us from the curse of the Law, it is supposed that by nature we are under it. 3. There is no delivery of enslaved man from this wofull bondage, but by giving satisfaction, and by paying of a price for the wrong done to Divine Justice, either by himself, or by some surety in his stead; God's fidelity (Gen. 2. 17.) His righ­teous nature (Psal. 11. 6, 7.) and the inward desert of sin (Rom. 1. 32.) do call for it; for, Christ hath redeemed us from the curse of the Law: the word signifieth to deli­ver by giving a price. 4. It is not in the power of fal­len man to acquire a ransom for himself by any thing he can either do or suffer, whereby Justice may be satis­fied, and he delivered from this state of slavery and bon­dage. [Page 129] The redemption of the soul is precious, and cea­seth for ever (to wit) among men, Psal. 49. 8. for, if man could redeem himself, Christ had not been put to it to redeem us from the curse of the Law. 5. Jesus Christ the second Person of the blessed Trinity, hath undertaken this great work of redeeming captive-man from his sla­very and bondage, and accordingly hath accomplished it. The work was indeed undertaken at the appointment of all the Persons, Luke 1. 68. to whom also the price was paid, Eph. 5. 2. only the execution of this work, was by that wise design of sending the second Person in the flesh to become man; that so he might not only have right as our near kinsman, Ruth 3. 12, 13. but also be fit­ted to redeem, as having a price to lay down for our ransom, Heb. 10. 5. Christ hath redeemed us. 1. Our Redeemer, Jesus Christ, is true God, who being man's Creator, and having entred a Covenant of friendship with man at the beginning, by vertue whereof He had interest in man, not only as His creature, but as one in state of friendship with Himself; from which blessed state man did fall, Eccles. 7. 29. and so brought himself and all his posterity (1 Cor. 15. 21—) to this state of bondage wherein he now is: for, so much is imported, while Christ is said to redeem; Redemption being pro­perly of those things which once were our own, but for the time are lost; Christ hath redeemed us, saith he. 7. This work of man's Redemption, undertaken and accomplished by Christ, was a Redemption properly so called; our freedom and delivery being obtained, not by power or strong hand meerly, nor yet coming from the sole condescension and pity of the injured party, without seeking reparation for former injuries, but by the payment of a sufficient price, and by giving a just satisfaction to a provoked God; as appeareth not only from the word rendred redeem; which, as said is, signi­fieth to buy with a price, but also from this, that the price is condescended upon, to wit, Christ's undergoing the curse of the Law due to us; and this He did for us, that [Page 130] is, not only for our good, but also in our room and stead: for, by His undergoing this curse, we are freed from it, so that although to buy or redeem, be sometimes taken im­properly, and doth signifie to obtain a thing without any price, Isa. 52. 3. yet what is presently said, and other circumstances do evince, that in this work of Redem­ption performed by Christ, the word must be taken pro­perly for a delivery obtained by a payment of a just price; Christ hath redeemed us from the curse of the Law, being made a curse for us. 8. The price paid by Christ, in order to our redemption, was no lesse than His under­going that curse of the Law, which was due to us: whence it followeth that Christ's sufferings, by way of satisfaction, were not only in His body, but also in His soul: He did not only wrestle with the fear of death, Heb. 5. -7. but was also deprived of that joy and com­fort, or the sense and feeling of God's favour and help, which He formerly enjoyed; and had His own sad conflicts and agonies arising in His Soul hereupon, Mat. 27. 46. which, though in us they would necessarily pro­duce sin, yet in Christ they did not, Heb. 4. -15. because of His most pure nature, Heb. 7. 26. for, He was made the curse of the Law for us. Now the curse of the Law did reach to the terrors of the soul, as well as to the pains of the body. 9. Though Jesus Christ, as considered in His own Person, was altogether holy and innocent, Isa. 53. -9. and alwayes, even when He was made a curse, most beloved of the Father, Mat. 3. 17. yet being considered as our Surety (Heb. 7. 22.) and sustaining our person, He was the object of sin-pursuing justice, and no more spared than if we our selves who sinned, had been in His place: for, the Text saith, He was not only accur­sed, but made a curse, in the abstract, to shew how great­ly he was accursed in death; neither was this execration only in respect of man, who indeed did judge Him exe­crable, Isa. 53. 3, 4. but also in respect of God, as ap­peareth by the testimony alleaged out of Deut. 21. 23. for, though the Apostle, intending the sense only, and [Page 131] not the words, omitteth the mentioning of God; Yet in the place cited we have it thus, He that is hanged, is ac­cursed of God. 10. The malefactor among the Jews, who was adjudged to end his life by hanging on a tree, was pronounced by God to be a curse, or accursed; not as if every one who died that death, even notwithstand­ing of their repentance, had been rejected of God, and condemned, Luke 23. 39, 43. but partly, because that was a most odious and infamous death in it self, as being aflicted only for atrocious and heinous crimes; and part­ly, because it was fore-ordained of God, that Christ our Surety should end His life by that kind of death, in order to our redemption and delivery from the Law's deserved curse; for which cause mainly, God was pleased to pronounce that kind of death accursed above any other; as appeareth from the Apostle's alleaging this Scripture, to clear that Christ was made a curse for us; It is written, saith he, Cursed is every one that hangeth on a tree.

From Vers. 14. Learn, 1. So wonderfull is God in working, especially in that great work of our Redem­ption, that He bringeth about one contrary by another; He giveth life by death, and the blessing by the curse; and frequently in His way of working, our choicest mercies do come through greatest miseries: for, Christ was made a curse, that the blessing of Abraham might come upon the Gentiles. 2. The blessing promised to Abra­ham, and to the Nations in Abraham, or rather in Christ Abraham's seed, (Gen. 22. 18.) was not of tem­porall things only, as of Corn and Wine, of a fat and rich soile: these were only the shell, but the ker­nell of that Promise were blessings of another sort, even spiritual, such as Grace here, and Glory hereafter; which appeareth from this, that before this blessing could be conveyed to Abrahams believing seed, a price of infinite value behoved to be paid for it, a price too precious to purchase any temporal blessing by; for, even Christ was made a curse, that the blessing of Abraham might come up­on the Gentiles. 3. The spiritual blessing of Grace here [Page 132] and Glory hereafter, promised to, and in Abraham, as it was purchased by Christ at a dear rate, so it resideth and is exstant in Him, who is as it were the storehouse, wher­in the blessing is laid up (Col. 2. 3.) and the dispenser of it unto Abraham's seed (Act. 5. 31.) in whom Believers are truly blessed (Gen. 22. 18.) and from whose fulnesse we do all receive, and Grace for Grace, Joh. 1. 16. for, saith the Text, That the blessing of Abraham might come upon the Gentiles through Jesus Christ; or, as it is in the Original, in Jesus Christ: So that this blessing is still in Him, as the fountain and dispenser of it. 4. Though Jesus Christ was the Lamb slain from the foundation of the world, Rev. 13. -8. in so far as remission of sins and life eternal, were bestowed upon Believers under the Old Testament, through the merit of His death, even before He actually died, Rom. 3. 25. it being sufficient, in or­der to these effects, that it was transacted between the Father and the Son, that He should die, Isa. 53. 10. and that it was certainly known by God that He would die, Act. 15. 18. Yet, there were some effects of His death, and those of great advantage to the Church, both of Jews and Gentiles, which were keeped in store, and in Gods wise dispensation not to be actually bestowed, untill the time of His death; As, first, in relation to the Gentiles, the real making-over of Abraham's blessing unto them, whereby they were made one actual seed unto Abraham with the believing Jews, was to follow upon Christ's death, God having so provided, and not to go before it: for, Christ was first made a curse, by being hanged on a tree, before the blessing of Abraham did come upon the Gen­tiles. Secondly, in relation to both Jew and Gentile, the Covenant-promise made to Abraham and his seed (Gen. 17. 7.) which before Christ's death was vailed over with many carnal Ceremonies, and lay hid under the many reiterated Promises of temporal blessings and an earthly Canaan, Gen. 15. 7, &c. was after Christs death to be made more clear, the vail of Ceremonies and earthly blessings to be removed, and the promised blessings of Righteous­ness [Page 133] and life everlasting to be held forth in their spiritual beauty and lustre: for, upon Christ's being made a curse, he saith, We, to wit, not only the Gentiles, but the Jews also, of whom Paul was one, do receive the promise of the Spirit, that is, after the manner of speaking used by the Hebrews, the spiritual promise, in opposition to those ex­ternal rites and shadows under which it did formerly lurk. Doct. 5. Though by the grace of saving Faith, a Christian believeth to be true whatever he knoweth to be revealed in the Word, Act. 24. -14. and is in some measure (especially when Faith is lively) affected, and doth practise according to what each Truth calleth for, yeelding obedience to the Commands, Rom. 16.—26. trembling at threatnings, Isa. 66. -2. and imbracing the Promises of God for this life (Psal. 23. 1.) and that which is to come, Heb. 11. 13. Yet, the principal acts of Faith, as it is saving and justifying, are the accepting and receiving of the Promise, and of Christ's satisfaction to the Father's justice, held forth in the Promise: for, Paul, speaking of Faiths part in Justification, setteth forth the exercise of it thus, That we might receive the pro­mise by Faith. 6. Faith doth justifie and make us blessed, not for any worth in it self, as if the work and merit of Faith were reckoned to us for righteousnesse, but be­cause it is the instrument, and, as it were, the hand of the soul, whereby we receive the Promise, and Christ in the Promise, whose satisfaction alone is our only righteous­nesse before God, Rom, 5. -19. for, that Paul is to be understood thus all alongs this dispute, appeareth from these two Verses, wherein he ascribeth our delivery from the curse, and partaking of Abraham's blessing, to Christ's merit, or to His being made a curse for us, giving unto Faith only the receeiving and imbracing of that satis­faction, as it is offered in the Promise; That we might receive the Promise through Faith, saith he.

Vers. 15. Brethren, I speak after the manner of men: though it be but a mans Covenant, yet if it be confirmed, no man disanulleth, or addeth thereto. 16. Now to Abraham and his seed were the Promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 17. And this I say, that the Covenant that was confirmed be­fore of God in Christ, the Law which was four hundred and thirty years after, cannot disanul, that it should make the Promise of none effect. 18. For if the inheritance be of the Law, it is no more of Promise: but God gave it to Abraham by Promise.

THe Apostle, having confirmed the truth of his Do­ctrine by several Arguments, doth in the second part of the Chapter, answer some Objections, and joyntly herewith refuteth the other Error, maintained by his adversaries, about the necessity of observing the Cere­monial Law; shewing, that however the Law, or the legal way of dispensing the Covenant of Grace prescri­bed unto Moses upon mount Sinai, was for good use, so long as by God's appointment it was to stand in force; yet, Christ being now come in the flesh, the date, pre­fixed for its continuance, was now expired, and so the Christian Church of Jews and Gentiles wholly freed from the observation of it.

The first Objection, as may be gathered by his An­swer, was to this purpose, That granting what the Apo­stle had said concerning Justification by Faith in the Promise, and not by Works, did hold true, before the Law was given by Moses; yet afterwards that way of Justification seemeth to have been altered, and Justifi­cation by Works established according to the tenour of the Law given by God on mount Sinai, seing that latter Acts and constitutions do not only stand in force, but also abrogate the former, in so far, at least, as they are inconsistent with the latter.

[Page 135] The Apostle answereth by a comparison, which he sheweth is taken from humane affairs; and, first, setteth down the similitude to this purpose, That a Covenant or Paction made among men for preserving mutual peace and friendship, being once confirmed by Oath, and other usual solemnities, cannot without imputation of levity or injustice be disannulled and quite broken, nei­ther can any condition destructive to the former, be ad­ded to it, ver. 15. And, secondly, That he may apply this similitude with greater evidence and force, he first sheweth, the nature of that Covenant, made by God with Abraham, did consist in Promises, wherein the blessing promised is given freely, and not for the merit and worth of our obedience and works (as the word rendred Pro­mise doth signifie) and next he sheweth, that all Abra­ham's seed, not only those who lived before the giving of the Law, but those also who lived after; and not only the Jews, but also the Gentiles were comprehended in the Covenant, and to partake of the promised Blessing, according to the tenour of it; which he proveth from the formal words of the Covenant-tender, which express all those who were to partake of the covenanted Blessing, by the name of Abraham and of his Seed, in the singular number, to shew, that it is under one and the same con­sideration, that they all are his seed, and do partake of his promised Blessing; otherwise, if it had been Gods purpose to convey the heavenly Inheritance unto some upon their Faith in the Promise, and unto others for the merit of their Works, Then the Promise should have been made unto his Seeds in the plural number, as point­ing at the different grounds of this their spiritual relation unto Abraham, and not unto his Seed in the singular; which seed of Abraham, is here called Christ, to wit, Christ mystical, which comprehendeth Christ the Head, and all Believers, whether before the Law or after, whe­ther Jew or Gentile, as the Members of that Body whereof Christ is the Head: all of which are designed by the name of Christ, as 1 Cor. 12. -12. Col. 1. 24. and [Page 136] so here, to shew, that not Moses, not the Law, not Works, but Christ, the Promise, and faith in Christ, and the Promise is the bond and ty of this Union pleaded-for in Abrahams seed, ver. 16. Thirdly, He applyeth the simili­tude taken from the unchangeablnesse of humane Cove­nants, and inferreth, that much lesse can that Covenant which was made with Abraham and his seed be abro­gated, or any condition destructive be added to it by the Law, which was given four hundred and thirty years after: which consequence, is inforced by four Conside­rations, 1. It was a Covenant made with Abraham, not by a man like himself, but by God. 2. It was not only made, but long before ratified and confirmed, both by the Oath of God, Heb. 6. 14. and other more than or­dinary solemnities, Gen. 15. 9, 10, &c. And, 3. a Cove­nant, not only made and confirmed, but a Covenant confirmed in Christ, or, (as the Original will bear) looking toward Christ, as Him alone, upon whom the ful­filling of that Covenant did depend, Gen. 22. 18. So that if this Covenant had been abrogated, whether by the Law or any other thing, there had been no necessity of sending Christ. And, 4. because this Covenant, upon Gods part was a free absolute Promise, the performance whereof did not depend upon the works of the other party, and so their unworthinesse could be no pretence for the abrogation of it: this inference from the compa­rison, is ver, 17. And, fourthly, Because some, in follow­ing forth the present Objection, might have urged, that though the giving of the Law did not fully abrogate the way of Justification by Faith in the Promise; Yet this much behoved to be granted, that the Law and Works were to be conjoyned, at least, with the Promise and Faith in the point of Justification; Therefore the Apo­stle answereth, ver. 18. that even this much cannot be granted; and that because Works and Faith, Law and Promise are inconsistent as to the point of conveying a right to the covenanted Inheritance, so that if the works of the Law have any influence upon our Justification, [Page 137] and right to Heaven, the free-gifted Promise made of God to Abraham, and Faith in that Promise can have none, and thus the confirmed Covenant should yet be abrogated; the absurdity whereof he hath already shewen, to wit, ver. 17.

From Vers. 15. Learn, 1. Though the Servants of Je­sus Christ will be necessitated sometimes to use some more than ordinary sharpness of speech in their reproofs toward the People of God committed to their charge; yet they are carefully to guard, lest their affections be imbittered against them, and would alwayes keep love and affection toward them; yea, and testifie their love to them, even when they do most sharply reprove them: for, the Apostle, though he upbraided these Galatians with folly, ver. 1. Yet here he testifieth, that neverthe­lesse he loved them, while he calleth them Brethren; Brethren, I speak after the manner of men. 2. It is not only lawful, but also exceedingly conducing for the edi­fication of hearers, that Ministers make use of simili­tudes and examples, taken from things natural, (1 Cor. 15. 38, &c.) artificial (Iam. 3. 7.) or from common custom among men, for clearing or confirming of spiri­tual Truths to the understanding, and for inforcing the practice of some spiritual duty upon the will and affe­ctions, 1 Cor. 9. 24. for, similitudes from things earthly, as being more notour unto us, do conduce much, not only to illustrate things spiritual, but also to bring them frequently to our remembrance afterwards, especially, when those earthly things, from which the similitude is taken, do occur in our daily imployments: Hence the Apostle professeth he would speak after the manner of men, that is, he would make use of a similitude taken from the custom of men in their civil affairs for clearing of the Truth in hand. 3. As it is lawfull for men, whether particular persons or Nations, to enter a Covenant or paction for keeping of mutual peace and friendship, and to confirm their Covenant so made by subscription, oath (1 Sam. 20. 16, 17.) and other lawfull and accustomed [Page 138] olemnities, (Gen. 31. 51, &c.) that hereby it may be the more esteemed-of as sacred and inviolable: So it is a mark of extream inconstancy, and carryeth with it the guilt of high perfidie for those who have once entred such a Covenant, to disanul, alter, or adde to it at their pleasure, or to stand to it no longer than it maketh for their own advantage: for, saith he, Though it be but a mans Covenant, yet if it be confirmed, no man disanulleth, or addeth thereto: No man, to wit, even the men them­selves who made the Paction; else the similitude would not quadrate to the Truth, for illustration whereof it is made use of, to wit, that even God Himself that made the Covenant with Abraham and his seed, could have no such purpose in giving the Law, as to alter and abro­gate that Covenant, as is clear from ver. 17.

From Vers. 16. Learn, 1. The Covenant of Grace made with Abraham and his spiritual seed, is a Cove­nant of promise, wherein the thing promised is freely bestowed, and not from the merit or worth of our obe­dience and works; and herein the promises of this Co­venant do differ from the promises of the Law or Cove­nant of Works: for, by the Promises, which signifie a free promise, is meaned the Covenant of Grace; to Abra­ham and his seed were the Promises made: the word sig­nifieth a free promise. 2. This Covenant of Grace is also a Covenant of Promises, as containing many Pro­mises; for, although it sometime have the name of a promise, in the singular number, as ver.—17. from that comprehensive and chief Promise, I will be a God unto thee, and to thy seed after thee, Gen. 17. -7. yet it con­taineth a numerous number of other promises, which are as so many rivulets and streams, flowing from that foun­tain-promise presently mentioned, even the Promises of the life that now is, and of that which is to come, 1 Tim. 4. 8. for, saith he To Abraham and his seed were the Pro­mises made. 3. This Covenant of Grace, or Promise, was entred by God with Abraham, as accepting the ten­der of it, not only for himself, but for his seed, where­by [Page 139] all his natural issue, excepting those only who were expresly excepted by God (to wit, all the posterity of Ish­mael and Esau, who continued and waxed worse in the apostasie of their forefathers from Abrahams God, Rom. 9. 7, 13.) were comprehended within the Covenant, by vertue whereof, though none did attain Salvation, but those only who did come up to the conditions of the Co­venant, whereupon Salvation was tendred, to wit, Faith (Habak. 2. 4.) and Repentance (Isa. 55. 7.) yet all of them did enjoy the priviledge of Ordinances (Gen. 17. 10.) and had Salvation offered unto them, (Joh. 4. 22.) not absolutely, but upon Gods terms revealed in His Word, to wit, if only they would believe and repent: hence, saith the Apostle, To Abraham and his seed were the Promises made. 4. As the Christian Church of the Gentiles is Abraham's spiritual seed, as well as the Church of the Jews, and was looked upon as his seed in that Covenant-promise made to Abraham and his seed, Gen. 17. -5. compared with Rom 4. 16, 17-. So it is un­der one and the same consideration that both Jew and Gentile, and all who reckon spiritual kindred to Abra­ham are his seed, to wit, as they follow the steps of his Faith, and at least do professe that Doctrine of free Ju­stification by Faith, wherein Abraham walked, Rom. 4. 12, (See the distinction of the seeds, or children, ver. 7. doct. 8.) for, seing the Promises, spoken of in the Text, were made to his seed, it seemeth they cannot be that Promise, which aimed principally at Christ, In thy seed shall all Nations be blessed, Gen. 22. 18. but the Promises made to his seed, the Church, and chiefly that Promise, I will be a God unto thee, and to thy seed, Gen. 17. -7. be­sides the mentioning of seed in the singular number, were not an argument of any weight, to prove that Christ per­sonall was only meaned in the Promise, seing seed is a word collective, and may comprehend a number under it, even in the singular number, as the words Flock, Ar­my, and such like; so it seemeth most probable, that by the seed here is meaned Christ mystical, or Christ with [Page 140] His Body the Church, made up both of Jew and Gen­tile, who reckon spiritual kindred unto Abraham, upon one and the same account; and therefore are designed in the Promise by seed, and not seeds; He saith not, And to seeds, as of m [...]ny; but as of one, and to thy seed. 5. So strict and near is that union which is betwixt Christ and the Church, that not only is He the Churches Head (Eph. 1. 22.) but also as the Church is His Body and fulnesse, Eph. 1. 23. So Christ is mystically and virtually the fulnesse of the Church, in so far as it is He dwelling and working in them by the efficacy of His Spirit, who separateth them from the world, maketh them one mystical Body among themselves, and one with Himself, and worketh all their works in them, even those which belong to Him, not only as the Head, but, which also belong to them, as Members of the Body, 1 Cor. 12. 11, 12. for, hence is it, that the whole belie­ving seed of Abraham, is here called Christ, He being the bond of their union, Joh. 17. 21. the fountain of their life and motion, Joh. 4. 14. and the active immediate principle from which all their spiritual actions do flow, Joh. 15. 5. And to thy seed, which is Christ, saith he.

From Vers. 17. Learn, 1. That though God might have dealt with man by way of soveraignity, as an ab­solute Monarch, enjoyning to man his duty, without giving him any ground to hope for a reward of his ser­vice; yet He hath been graciously pleased to wave such right, and to deal with him by way of covenant, or pacti­on and agreement, upon just and equal terms, prescribed by God Himself, in which God promiseth true happi­nesse to man, and man engageth himself by promise for performance of what God requireth: for, as these are the terms in general upon which God did ever enter any Covenant with man; so the Apostle supposeth, that Gods dealing with man is by way of a Covenant, while he saith, And this I say, that the Covenant that was confir­med before of God. 2. So merciful is God, that after the Covenant of Works, made with man before the fall, was [Page 141] broken by Adam (Gen. 3. 6.) and made uselesse unto all his posterity, as to the obtaining of Heaven and happi­nesse by it, ver. 10. he was graciously pleased to enter a Covenant of Grace with fallen man, to deliver him from the estate of sin and misery, and to bring him into an estate of salvation by a Redeemer, Rom. 3. 21, 22. This is that Covenant here spoken of; The Covenant that was before confirmed of God in Christ. 3. Though the Cove­nant, or Paction, entred by God with the Church, be­fore Christ came in the flesh, did differ in the way of ad­ministration, and in some considerable circumstances, from that Covenant which God hath entered with His people in the dayes of the Gospel, upon which account they are distinguished by the names of Old and New, (Heb. 8. 13.) First and Second Covenant, Heb. 8. 7. yet both these Covenants are one and the same in substance, and do fully agree in all the essential parts: for, the Apo­stle's intent, is, to prove, that we are justified under the New Testament, by that Covenant, which was confirmed before of God in Christ unto Abraham, four hundred and thirty years before the Law. 4. So prone is fallen man to misbelieve the truth and reality of Gods offer in the Co­venant of Grace, Joh. 4. 48. and especially to question the making out of that offer to himself in particular, Psa. 88. 4, 5, &c. and so willing is God to have all doubts of that kind fully satisfied, Heb. 6. 17-. that though His gracious word of promise be of it self worthy of all ac­ceptation and trust, 1 Tim. 1. 15. yet He hath been gra­ciously pleased to adde all those confirmations unto His Covenant-grant, which are used among men, who be­ing most suspected would most gladly be trusted. He hath committed it to writing, Joh. 20. 31. confirmed it by witnesses, (Heb. 2. 3.) with miracles (Heb. 2. 4.) by oath (Heb. 6. 13, 17.) and by seals, Mat. 26. 28. & 28. 19. compared with Rom. 4. 11. for, saith he, The Cove­nant that was before confirmed of God. 5. The Covenant of Grace had a special relation to Jesus Christ, as well under the Old Administration as under the New; He [Page 142] being that Seed of the Woman, who was to bruise the head of the Serpent, (Gen. 3. -15.) and in whom all the Nations of the earth were to be blessed, (Gen. 22. 18.) and the substance of all those ceremonial shadows, (the practice whereof was then enjoyned) Col. 2. 17. and being the thing signified in all their Sacraments, 1 Cor. 5. 7. 1 Cor. 10. 4. and God's design in giving the Law, being to drive men to Christ for righteousnesse, Rom. 10. 4. for, saith he, The Covenant was confirmed before of God in Christ, or, tending towards Christ, as the Original will bear. 6. The knowledge of Scripture-chronologie, whereby we know not only those things which are men­tioned in Scripture-story, but also the time when every thing did fall out, so far as may be gathered by the Scripture it self chiefly, is necessary and profitable for the better understanding of God's mind in diverse parts of His Word: for here, the Apostle observeth the time when the Law was given, and layeth the great stresse of his argument upon it, whereby he proveth, that the Law could not disanul the Covenant of free-grace, made with Abraham, even because the Law was four hundred and thirty years after the Covenant was confirmed of God in Christ: The beginning of which space of years, is to be reckoned from the first solemn sanction and confirma­tion of the Covenant by God to Abraham, Gen. 15. 8, &c and the close of it was at the giving of the Law upon mount Sinai, which was the first year of Israels coming out of Egypt, Exod. 19. 1. Doct. 7. God's intent in giving the Law, and urging exact obedience to it under hazard of the curse, neither was, nor is, that hereby people should be taken-off from seeking righteousnesse and life eternal only by faith in the Promise, or, that they should set about the practice of duties commanded by the Law, as that which was to make them righteous before God: the Law was given for other ends, as the Apostle doth after declare; but not for this: for, he sheweth here, that Gods design in giving the Law, could not disanul the Covenant made with Abraham, or, make the Promise of none effect.

[Page 143] From Vers. 18. Learn, 1. So subtil is the spirit of Error, that it will seem to cede somewhat to Truth, as hereby intending to prejudge the Truth more than if it had ceded nothing: for, the oppugners of Justification by Faith, did sometimes give Faith some place in Justifi­cation, and pleaded only for a joynt influence of Works and Faith, of the Law and the Promise: which conceit of theirs, the Apostle doth here refute; For, if the Inhe­ritance be of the Law, it is no more of Promise. 2. The state of Grace and Favour with God here, and of Glory hereafter, is the inheritance, portion and heirship of the Lord's People; there being no temporal worldly inhe­ritance which can sufficiently furnish the heart with sa­tisfaction, Psal. 4. 6, 7. of which spiritual and heavenly Inheritance, the Land of Canaan was a type: for, the Apostle speaking of Justification, and all the spiritual blessings which flow from it, calleth them the Inheritance, by way of excellency; If the Inheritance be of the Law. 3. There are only two wayes of attaining a right to this Inheritance; one, by the Law, or by Works done in obedience to the Law, chap. 2. 16-. which was the te­nour of the Covenant of Works; the other, is by the Promise, or, by Faith in Jesus Christ offered in the Promise, chap. 2. -16-. according to the tenour of the Covenant of Grace. The Apostle speaketh of these two wayes here, If the Inheritance be of the Law, it is no more of Promise. 4. There can be no mixture of these two, so that a right to Heaven should be obtained, partly by the merit of Works, and partly by Faith in the promise; the one of those removeth the other: for, saith he, If the Inheritance be of the Law, it is no more of Promise. 5. The only way of attaining right to this Inheritance now since the fall, is, by God's Free-gift, without the merit of Works: for, God did give it to Abraham, the father of all▪ justified persons: the word signifieth, He gave it freely, without respect had to Abraham's works. 6. The tender and offer of this gracious gift, is made in the pro­mises of the Gospel; which, being laid hold upon by [Page 144] Faith, do entitle the Believer to the tendered Inheri­tance, 1 Joh. 5. 10, 11, 12. for, saith he, God gave i [...] by Promise.

Vers. 19. Wherefore then serveth the Law? It was added because of transgressions, till the seed should come, to whom the promise was made, and it was ordained by Angels in the hand of a Mediator. 20. Now a Mediator is not a Mediator of one, but God is one.

HEre is a second Objection, to wit, If the Law, or works done in obedience to the Law, do not justifie. Then it seemeth the Law hath been given by Moses up­on mount Sinai in vain and to no purpose: which Ob­jection is expressed in a Question, the meaning where­of, is, For what end was the Law at that time delivered, containing such a number of precepts, enjoyning so many moral, judicial and ceremonial duties, promising life unto the obedient? Lev. 18. 5. and threatning God's wrath and curse to the disobedient, Deut. 27. 26. where­fore was all this, if the inheritance of life eternal come not by the works of the Law? The Apostle answereth, shewing, first, one main end for which the Law was added to the Promise, and so much inculcated at that time, to wit, for the discovery (Rom. 3.—20.) and re­straint of sin, Numb. 15. 39. and for the more through­conviction of the sinners lost and cursed estate in himself because of sin, Rom. 3. 19. He sheweth, secondly, that this servile and childish discipline, as having more of terror than love in it, was to continue only during the infant-state of the Church, until at Christ's coming in the flesh that spiritual seed of Abraham, to whom the Promise was made, should appear compleat in its prin­cipal parts, and both Jew and Gentile be gathered into one Body. But, thirdly, lest he should seem to debase the Law too much, he commendeth it, partly from the ministry of the Angels used therein, Heb. 2. 2. Act. 7. 38. [Page 145] and partly from the mediation of Moses, who did com­municate the Word of the Law from God to the people, Deut. 5. 5. Which latter, as it serveth to commend the Law, so also to inforce the Apostle's main scope, to wit, That the precepts and threatnings of the Law were only added because of transgressions, and that God intended no such thing, as thereby to hold forth to the people of Israel a Covenant of life upon condition of obedience to what the Law required, seing there was a necessity to make use of Moses, as a mids-man, to speak between God and the people; which did argue them to be con­scious to themselves of their own guilt, and therefore durst not approach unto God, Exod. 20. -18, 19. And therefore, fourthly, The Apostle proveth this conse­quence, (ver. 20.) from the office of a Mediator, which is not used but only betwixt disagreeing parties, whence he leaveth them to gather that it had been altogether in vain for God to have entred a Covenant for life, upon condition of works, with such a guilty sinfull people, as could not fulfill the condition required in that Cove­nant; and consequently could reap no advantage by it, especially seing, as he expresly affirmeth, God is alwayes one, consonant to Himself, and doth not dispense with one jot of that perfect, universal and constant obedience, required as the condition of obtaining Salvation accor­ding to the tenour of the Covenant of Works, Deut. 27. 26.

From Vers. 19. Learn, 1. So bent are men upon the abuse of things, in themselves good, (whether divine Ordinances, or any other gift bestowed by God upon them) that they cannot difference betwixt the right use and the abuse of these things, and are apt to conclude, if they may not abuse them to gratifie some one lust or other, that they can serve for no use to them, and so are given by God in vain: Thus the false Apostles conclu­ded, that if the Law was not given to justifie, it was wholly uselesse; Wherefore then serveth the Law? say they. 2. As the Moral Law (Gen. 13. 8.) together with [Page 146] the powerfull working of Gods Spirit in the Regene­rate, (Gen. 39 9.) and Gods restraining grace, (Gen. 20. 6.) the discipline of the Church, (Gen. 9. 25.) and the power of Magistracy which then was (Gen. 9. 6.) did serve to discover and restrain transgressions, and to con­vince sinners of their lost estate because of sin, before the Law given upon mount Sinai, and do yet serve for the same uses and ends to the christian Church: So the Lord was pleased in renewing the Covenant of Grace with His People upon mount Sinai, to cast it in such a legal mould, as that hereby He might bring down the pride of that stiff-necked people, and the more effectually con­vince them of sin, and of God's curse due to them for sin: which legal dispensation of the Covenant, did stand in this mainly, that the duties and curses of the Law were held forth frequently, fully and clearly, Exod. 20. 2, &c. Deut. 5. 6, &c. 27. 15, &c. and 28. 15, &c. and the Promises chiefly of eternal life; yea, and of Christ and re­mission of sins, but sparingly, and for the most part very obscurely under the vail of earthly shadows and cere­monies, 2 Cor. 3. 13. and under some dark prophecies, Isa. 53. 7, 8. compared with Act. 8. 34. And besides all this, there was a yoke of other duties, over and above the duties of the Moral Law, laid upon them, to wit, the duties of the Law both judicial and ceremonial, Exod. 24. Lev. 1. and obedience to them most strictly urged, and that under hazard of the same so much reiterated curse, Deut. 27. 26. for, saith he, The Law was added, to wit, on mount Sinai, and added to the Covenant-pro­mise made to Abraham, because of transgressions. Now, he cannot mean the Moral Law, as to the substance of it; for, that did perpetually sound in the Church ever since it was a Church, even before Moses, Gen. 18, 19. and so it was not then added: neither doth he mean by the Law, that whole Doctrine, which was delivered from God upon mount Sinai; for, that Doctrine did contain in it a Covenant of Grace, the very promise of salvation and pardon of sin through the Messias to come, [Page 147] Luke 24. 29. which was formerly made to Abraham, only it was cloathed with a more legal dispensation; and so the Law taken so generally, cannot be said to have been added. It remaineth therefore, that by the Law, which was then added to the Promise because of transgressions, must be meaned that legal dispensation of the Covenant of Grace, set down in the body of this second Doctrine, whereby it did at the first view, and without very ac­curate inspection, appear to be a Covenant of Works, although it was really a Covenant of Grace. 3. This legal dispensation of the Covenant of Grace, was not to continue alwayes in the Church, but until the partition­wall being broken down at Christ's death (Eph. 2. 14, 15, 16.) the Gentiles should be called unto the fellow­ship of the Church, and, together with the Jews, make up one compleat seed unto Abraham: then was the yoke of judicial (Gen. 49. 10.) and ceremonial duties (Act. 15. 10.) to be taken off; the vail of shadows and dark prophecies, whereby Christ and free-grace were hid and covered, to be laid aside, 2 Cor. 3. 11, 12. And though the duties of the Moral Law are yet to be pressed (Col. 3. 18, &c.) and the curse of the Law to be denounced against all who are in their natural estate, Col. 3. 6. yet covenanted grace and furniture for duty, Joh. 1. 17. and Christ's becoming a curse for us, to redeem us from the curse of the Law, are more clearly held forth now in the dayes of the Gospel (ver. 13.) than they were formerly: for, saith he, It was added because of transgressions, till the seed should come, to whom the Promise was made. 4. The Gospel is so to be commended and preferred unto the Law, as nothing of that honour and respect which is due unto the Law, be taken from it; and the Doctrine of the Law and Gospel are to be so bounded, as neither may encroach upon the other: for, left Paul in setting limits between the Law and the Gospel, should seem to vilisie the Law, he commendeth it from this, That it was ordained by Angels in the hand, or, by the ministry and service, of a Mediator. 5. Though Moses was the Media­tor [Page 148] here spoken of, (Deut. 5. 5.) yet it followeth not, that Angels and Saints are Mediators in Heaven; for Moses was present with the people, and ordained a Mediator by God for this one act, which was to relate and report the Law from God to the people: now it can carry no shew of reason, from this to conclude, that therefore the Saints, who are absent in Heaven, and so are ignorant of us, (Isa. 63. 16.) or, that either Saint or Angel should be constituted Mediators to report our prayers and the secrets of our hearts unto God, especially seing no Scrip­ture doth prove that any such office is put upon them by God; It was ordained in the hand of a Mediator.

From Vers. 20. Learn, 1. Conscience of guilt pre­senteth God as terrible, and taketh away all confidence from the guilty sinner to approach in a friendly manner by himself to a provoked God: for, no entercourse can be between God and His people, when they are not one, but differ by reason of His peoples sin: A Mediator is not of one, saith he: there was a disagreement through sin, which called for a Mediator. 2. The Covenant of Works, entred with Adam in the state of innocency, was immediate, no Mediator interveening to make them one, wherein it differeth from the Covenant of Grace, Heb. 8. 6. for, God and man, before the fall, were one, and no disagreement betwixt them because of sin; and so there was no use for a Mediator in the Covenant that was then made: for, A Mediator is not a Mediator of one, saith Paul. 3. No man can attain to Heaven, or reap, any advantage by a Covenant of Works, except he were perfectly holy, and as free of sin as Adam was before his fall: for, the Apostle, proving that God made no Co­venant of Works with them upon mount Sinal, and that they could have reaped no benefit by such a Covenant, thinketh it sufficient to evince, that they were then a sin­full people; which he evinceth from this, that they stood in need of a Mids-man betwixt God and them; Now a Mediator is not a Mediator of one, saith he. 4. The Lord in all His dispensations is alwayes one, and like to [Page 149] Himself, without any shadow of turning, Iam. 1. -17. His work and way of dealing, may, and hath changed, even His way of dispensing the Covenant of Grace to His Church, Heb. 8. 8, 9. but He remaineth unchange­able, there being no change of that kind which He hath not fore-ordained by His unchangeable decree, Eph. 1. -11. Thus he saith, God is one, that is, with relation to the present scope; If any plead a right to Heaven, for the merit of their works, God will abate nothing of what He Himself did once prescribe and require of man in the Covenant of Works.

Vers. 21. Is the Law then against the Promises of God? God forbid: for if there had been a Law given which could have given life, verily Righteousness should have been by the Law. 22. But the Scripture hath concluded all under sin, that the Promise by Faith of Jesus Christ might be given to them that believe.

FOlloweth the third Objection, to wit, If the Law be given to discover and condemn for transgressions, as is affirmed, ver. 19. Then it is contrary to the Covenant­promise, which doth cover and pardon sin, quicken and justifie the sinner. He answereth, 1. by denying and rejecting the consequence as absurd and abominable. 2. By retorting the Argument against the Adversaries themselves: for, if the Law, or, if our works done in obedience to the Law, could procure eternal life, as they affirmed, Then our righteousnesse before God, should consist in Works, or, the Law should justifie; leaving them to gather, that this would suppose the former Co­venant by promise to be abolished and quite destroyed by the Law; so that, according to their Doctrine, the Law was both contrary unto, and destructive of the Promise, ver. 21. 3. He answereth directly, shewing the Law, called here the Scripture, (or, that Scripture, as it is in the Original) while it convinceth, accuseth and [Page 150] condemneth all mankind for sin, and so concludeth and incloseth all men under sin, and the curse due to sin, as the Judge doth the malefactor in prison, is not con­trary, but subordinate and subservient to the Promise, in so far, as that hereby the guilty sinner, (being made to lay aside all confidence in his own righteousnesse, Rom. 7. 9.) doth flee by Faith in Jesus Christ for a refuge to the Promise; and so the thing promised, to wit, Righ­teousnesse and Salvation, becometh the sinner's, and is conveyed upto him, to wit, upon his believing.

From Vers. 21. Learn, 1. It is the way of Hereticks to set Scripture against Scripture, and to make one Scrip­ture seem to contradict another, except their errone­ous sense and interpretation of Scripture be received, as intended by the Spirit of God: for, these false Apostles did affirm, if so the Law did not give life, but did only discover and accuse for transgressions, then God's mind in the Law should have been contrary to His mind revealed in the Promise: Hence Paul pro­poundeth this question unto himself to answer, Is the Law then against the Promises of God? 2. However Here­ticks may labour to fasten such absurdities upon Truth, as if it were contrary to some other parts of God's mind revealed in Scripture; yet their bold allegations will be found alwayes false, and Truth to be ever most conso­nant, and never contrary to it self: for, so the Apostle sheweth of the Truth in hand; God forbid, saith he: 3. There are some sins (chiefly those that do most di­rectly reflect upon any divine perfection, or attribute of God) the very first motions whereof, ought to be enter­tained with abhorrency and detestation; and this either when a tentation to commit such sins is presented to us, Job 2. 9, 10. or, when the guilt of them, as already com­mitted, is intended to be unjustly fastned upon us: for, when Paul's adversaries would have charged him with making the Law to contradict the Promise, and so God to be changeable, and not consonant to Himself; he re­jecteth this blasphemous charge with a God forbid; an [Page 151] expression frequently used by the Apostle to set out his high indignation against somewhat, wherewith his per­son or doctrine was charged, Rom. 3. 4. 6. Rom. 6. 2. Doct. 4. As these absurdities, wherewith the adversaries of Truth are ready to brand the Truth unjustly, do often­times by direct and just consequence most directly fol­low upon that Error, which they themselves maintain: so, in order to the refutation of Error, (besides the al­leaging of such Reasons and Scripture-Truths as do di­rectly overthrow the Error) it is lawfull and also conve­nient, to present those absurdities which do natively flow from it; that in these the absurdity of the Error it self may be seen, seing no absurd and false position can be drawn by just consequence from that which is a Truth: Thus the Apostle, refuting that error of Justification by Works, doth charge it with that absurdity which his adversaries did labour to fasten upon the contrary Truth, even of being contrary to the Covenant-promise, while he saith, If there had been a Law given which could have given life, verily righteousness should have been by the Law, and so the Promise had been abolished and made useless. 5. No man can attain to life eternal, being destitute of some righteousnesse, whereby he may be made righteous: for, according to the Apostle, If the Law could give life, to wit eternal life, it behoved also to have given righte­ousnesse; verily righteousness should have been by the Law. 6. So exact and full is that righteousnesse that is required in order to life, (See ver. 10.) and so far short do all man­kind come of that righteousnesse in themselves, Rom. 3. 23: that no works of our own, done in obedience to the Law, can amount to that righteousnesse: for, he speaketh of it as a great absurdity once to imagine, that righte­ousnesse should have been by the Law. 7. Whoever main­tain a life-procuring righteousnesse by Works, they do in effect abolish and destroy that Free-grace held forth in the Promise, in so far as they make the Promise uselesse and in vain, ascribing that to Works, which is the pro­per effect of Grace in the Promise, and which cannot [Page 152] be effectuated by our imperfect Works; for when, ac­cording to the strain of the argument, it would have been said, Verily the Law should have been contrary to the Promise, in its place, and as the equivalent of that, he saith, Verily righteousnesse should have been by the Law.

From Vers. 22. Learn, 1. Though all men by nature [...] under sin (Rom. 3. 10.) and the deserved curse of the Law because of sin, Eph. 2. 3. yet, it is a matter of no small difficulty to convince any man of, or to affect his heart sensibly either with the one or the other: for, the work of the Law its accusing, convincing or condem­ning the sinner for sin, is compared to the work of a Judge detaining a malefactor in prison, which is not effectuated but with a kind of force and violence: The Scripture hath concluded all under sin; the word carryeth a metaphor, taken from a Judge his imprisoning of male­factors. 2. The Scripture, especially the Law of God in its strict commands, large accusations, and most se­vere threatnings, doth serve abundantly to convince all mankind to be heinous sinners, and under the drop of God's terrible curse for sin, and this so forcibly, that there is not the least wicket patent for him, whereby he may either deny his sin, or escape deserved wrath, by any thing which can be performed by himself: for, The Scripture, or, that Scripture, to wit, the Law especially, hath concluded all under sin, as in a most strict prison or dungeon; for, so the word beareth: and although by the Law here, be mainly and firstly meaned that legall dispensation of the Covenant of Grace, which stood in force during the time of the Old Testament, (See ver. 19. doct. 2.) that thereby this conviction might be the more effectually brought about; yet the pressing of the duties of the Moral Law, and inculcating the curse thereof up­on those who are in an unrenewed estate, do serve to conclude all under sin yet, Luke 13. 3. Doct. 3. The Law of God doth serve to convince all men, not only that they are sinners, but also that all their actions, coun­sels, endeavours, and whatsoever proceedeth from any [Page 153] of their unrenewed faculties (Gen. 6. 5.) are altogether sinful, and most justly deserving God's wrath and curse: for, he saith, The Scripture hath concluded all (not only all men, but all things, to wit, all things proceeding from men) under sin. 4. So ignorant are men of Gods righ­teousnesse revealed in the Gospel, and so averse are they from closing with it, when it is made in some measure known, Joh. 5. 40. So bent are they to establish their own righteousnesse, according to the Law, Rom. 10. 3. that untill the Law of God convince them of their alto­gether sinfull and cursed estate by nature; yea, and that they can do nothing but sin, they will never be induced to quit all confidence in their own righteousnesse, and flee, by Faith in Jesus Christ, for obtaining of righteous­nesse and salvation, according to the tenour of the Go­spel and Promise: for, God did not only under the Old Testament, but also doth under the New (Act. 2. 37.) use that piece of divine artifice, to conclude all under sin, that the Promise (or, thing promised) by Faith in Jesus Christ may be given: the Promise is not given, because none will take it, untill that concluding under sin pre­cede. 5. The Lord's design in pressing the duties, and thundring out the curses of the Law for disobedience, is meerly this, that sinners being hereby convinced of their cursed estate in themselves, and made desperate of ob­taining Heaven and Salvation by their own Works, may be in a manner prepared, and, as it were, necessi­tated, by Faith to imbrace that free-gift of Salvation held forth through Christ in the Promise: for, saith he, The Scripture hath concluded all men under sin; not of pur­pose to condemn us, but that the Promise by Faith of Je­sus Christ might be given unto them who believe. 6. The heavenly inheritance, and all the other blessings promised in the Covenant of Grace, do not belong promiscuously unto all whom the Law concludeth under sin, but only to those who by Faith do imbrace and close with them as they are offered in the Promise: for, saith he, That the Promise, (or, the thing promised) might be given to [Page 154] them that believe. 7. That Faith which entitleth to the Promise, is not a general faith in God as Creator, such as the faith of Turks; but it is Faith in Jesus the son of Mary, Mat. 1. 25. who is that Christ or Messiah, who, being promised under the Old Testament, (Isa. 7. 14.) is now come under the New: it is this Faith relying on Christ, who by His merit hath purchased the thing pro­mised, Isa. 53. 5. which giveth a right unto the Promise: for, to specifie what Believers they are to whom the Pro­mise is given, he addeth, by the Faith of Jesus Christ.

Vers. 23. But before Faith came, we were kept under the Law, shut up unto the Faith, which should afterwards be revealed. 24. Wherefore the Law was our School-master to bring us un­to Christ, that we might be justified by Faith. 25. But after that Faith is come, we are no longer under a School-master. 26. For ye are all the Children of God by Faith in Christ Jesus.

IN these words the Apostle answereth a fifth Objection, and doth more directly handle that point concerning the abrogation of the ceremonial Law; yea, of the whole Mosaical Dispensation, now, under the dayes of the Go­spel: The Adversaries might have objected, Seing the Law, or that legal Dispensation of the Covenant of Grace, was so usefull unto the ancient Church, and so subservient to the Promise, as is affirmed, ver. 22. Then why did Paul cry down the use of it, especially the pra­ctice of the ceremonial Law now? The Apostle answe­reth by distinguishing times, and sheweth, that before Faith came, whereby he meaneth not the grace of saving Faith, (for, that was alwayes in the Church, Heb. 11. 4, &c.) but either Christ, called Faith, because He is the object of Faith (in which sense He is called our hope, 1 Tim. 1. 1.) or, the full manifestation of the Doctrine of Faith, which was about the time of Christ's death and [Page 155] ascension: he granteth (I say) that before that time, the use of the Law was first necessary to the Jews, because they were by the Law, as by a military guard, keeped, to wit chiefly, from being mixed with other Nations, whether in Religion or Policy, Eph. 2. 14. Secondly, It was saving to them, in so far as it did shut up, conclude, and enclose them, as it were, in a prison, (for it's the same word, and that same purpose more fully expressed, which is ver. 22.) under sin and the curse due to sin, that here­by they might be in a manner prepared, and, as it were, necessitated to imbrace the Doctrine of Salvation by Faith in Jesus Christ, which was then but darkly, Mat. 11. 11. and afterwards more clearly revealed, the full revelation whereof, they were by this mean, kept more intent upon, ver. 23. Which latter use of the Law, he il­lustrateth and concludeth, by shewing the Law, as a Pe­dagogue or Schoolmaster, did with much rigor and ser­vitude, govern and rule the Church then in her infancy and childhood, and thereby did lead the Elect unto Christ, that they might be justified by faith. The Apostle having thus shewed (ver. 23, 24.) that the Law, that is, the legal dispensation of the Covenant of Grace, was for good use to the ancient Church, denyeth that therefore the use of it should be continued now, when the doctrine of Faith is clearly manifested; yea, by the contrary, he sheweth it was then to be abrogated, and the Christian Church freed from the observation of it, because it ex­erced only the office of a Schoolmaster over children, and so can have no authority over the Church, and especi­ally Believers now, ver. 25. which he proveth from this, That the Christian Church, and all of them, to wit Jew and Gentile, were like a son come to age, because of their Faith in Christ Jesus already come; and so was to be dealt with no longer as a childe under a School­master, ver. 26.

From Vers. 23. Learn, 1. Though there was Gospel, or the Doctrine of Salvation by Free-grace, held forth, to be laid hold upon by Faith, unto the ancient Church, [Page 156] ver. 8. yet it was [...]o obscurely and sparingly propounded then, and so clearly and largely manifested now, That the Scripture speaketh as if that Doctrine had not been at all in the Church then, but only revealed now in the dayes of the Gospel: for here, he calleth all the time of the Old Testament, the time before Faith came, or before the Doctrine of Free-grace, the object of Faith came, and that this Faith was afterwards to be revealed, to wit, because it was but sparingly revealed then. 2. Besides other differences betwixt the administration of the Co­venant of Grace under the Old Testament, and under the New, this was one, the old administration was ex­tended only to the Jews, Psal. 147. 19, 20. and to some of other Nations, who, forgetting their own People, (Psal. 45. 10,) joyned themselves to them; but the new is extended to all Nations, Mat. 28. 19. for, this difference is here hinted at, while the Apostle (speaking of those who were under that old dispensation, ver. 23, 24.) speaketh of them in the first person, We were kept un­der, &c. We, that is, the Nation of the Jews, whereof Paul was one; but, speaking of those who are under the new Dispensation, he mentioneth not only the Jews, under the pronoun of the first person, We, ver. 25. but also the Gentiles, under the pronoun of the second person, Ye, ver. 26. for ye, saith he, to wit, the Galatians of the Gentiles, are all the Children of God. 3. The administra­tion of the Covenant of Grace under the Old Testament by so many Rites, Sacrifices, Ceremonies, such a system of politick Laws, such rigid pressing of moral duties, with the annexed promises of eternal life, and threat­nings of Gods wrath and curse, (the Gospel-promise all the while being hid, as it were, behind the curtain) among other uses, did serve for a hedge, or a place of military defence, to keep that ancient People, of whom Christ was to come, distinct and separate from all other Nati­ons, as a besieged city is guarded by walls, ditches, and armed souldiers from the irruption of enemies: for, this is aimed at while he saith, We were keeped under the Law, [Page 157] to wit, as by a military guard; for so the word signi­fieth. It's true, they were also keeped from going astray, either in Religion, or in life and conversation; but that use of the Law was mentioned, v. 19. Doct. 4. The hard servitude wherwith the ancient Church was pressed, and under which she was, as to her outward estate, as it did forcibly constrain the Elect among them, to quit their own righteousnesse, and to betake themselves for righte­ousnesse and life unto Faith in the promised Messiah, as knowing somewhat from Scripture (Hag. 2. 6, 7. com­pared with Heb. 12. 26, 27.) that then the Church should be eased of that hard servitude and bondage: for, in both these respects, the Law did shut them up unto the Faith afterwards to be revealed, making them close with the Doctrine of Free-grace for Salvation by Faith in the mean time, and earnestly to expect the full revelation of it by the Messiah, Job. 4. 25.

From Vers. 24. Learn, 1. The Church of God, con­sidered as a politick body, and with relation to her dif­ferent state in several times, hath some resemblance to the age of a man, as having had her infancy under the Pa­triarchs, her childhood under Moses, and her perfect age under the Gospel: which different states, and, as it were, several ages of the Church, did arise, partly from the Churches rudenesse and incapacity to comprehend spiri­tual Truths in their native beauty and lustre, which were alwayes the greater, by how much the Church was nea­rer her beginning: and partly, from the different mea­sure and degrees, wherein the promise and way of Salva­tion by the Messiah, were made known to the Church; the manifestation whereof, was first very obscure, Gen. 3. 15. but afterwards alwayes more and more clear, untill at last, according to the foregoing prophecies, (Mal. 4. 2.) The Sun of Righteousnesse, at Christ's incarnation, death and ascension, did arise with healing under his wings: The Apostle pointeth at those several ages of the Church, while he representeth the Jewish Church as a child under a pedagogue in this verse, and more fully, [Page 158] chap. 4. ver. 3. and the Christian Church, as men of perfect age, and so no longer under a Schoolmaster, ver. 25, 26. Doct. 2. The Lord's visible way of dispensing Grace and covenanted Blessings by external means, hath not been alwayes one and the same, but diverse accord­ing to the temper and complexion of His Church in her several states and ages; so that as the Churches state was more rude and earthly, or more polished and spiritual, the Lord did train her up under a more rude or spiritual form of Worship; thus the Church, while in her infan­cy and childhood, was under a Pedagogue, whose charge is to attend children; The Law was our Schoolmaster; but now, being come to grown age, she is no longer un­der a Schoolmaster. 3. The Lord's way of dispensing Grace under the Old Testament, as it is set down in the Law given by Moses, was very suitable to the childish and infant-state of the Church, the Lord dealing with them in a way much like to that, whereby Schoolma­sters do train up children at Schools: for, under this dispensation there were, first, a whip and rod, to make the refractory stand in aw, even the frequent inculcating of God's curse (Deut. 27. 15, &c.) and comminations of temporal calamities (Deut. 28. 16, &c.) and also many ceremonial penances, in their many washings and puri­fications, Lev. 15. through the whole chapter. Secondly, there were allurements also for those, who were of better and softer natures, to gain and keep them in obedien [...] such as did befit the state and condition of that People, even frequently reiterated promises of temporal blessings, (Deut. 28. 3, &c.) and also an earthly inheritance, Isa. 1. 19. Thirdly, there were restraints also from the use of things (in their own nature indifferent) put upon them, under fore certifications, (Lev. 11. through the whole) thus to try their obedience, to bow their wills, and so to make them tractable and obedient in these other [...] weighty things of the Law, 1 Cor. 9. 9, 10. And lastly, though their dignity, as sons, was not altogether keep [...] up from them, 2 Cor. 6. -16, 18. yet it was but fel [...] [Page 159] made mention of; and the Promise, the charter of their inheritance, kept up under a dark vail, 2 Cor. 3. 13. and they themselves made to serve under hard servitude and bondage, as if they had not been sons but servants, chap. 4. 3. Wherefore the Law was our Schoolmaster, saith he. 4. God's great design and scope in all this pedagogy of the Law, was, that thereby souls might be directed unto Christ, and made to close with Him for righteousnesse, Rom. 10. 4. The frequent inculcating of the Moral Law and Promises of life upon their obedience, did convince them how far they were from that exact righteousnesse, which God required; and that therefore they behoved to seek for righteousnesse some-where else, which was inforced by the threatnings of the Law, shewing that otherwise they would perish. The Ceremonies, Sacri­fices, and frequent Washings, did also tend to this, even to convince them of, and to keep their eye fixed upon their own filthinesse and deserved damnation, and to make them seek for righteousnesse, satisfaction to pro­voked Justice, and the expiation of their sin, in that alone sacrifice of the death and bloud of Christ, Heb. 9. 9, 10, 11. for, saith he, The Law was our Schoolmaster to bring us unto Christ. 5. The Godly, under the Old Testa­ment, were justified by Faith, laying hold upon Christ for righteousnesse, even as we are now: for, saith he, The Law did bring us to Christ, that we might be justified by Faith.

From Vers. 25. Learn, 1. The proposing unto our selves to bring about a good, necessary and spiritual end, is not sufficient to justifie our use-making of whatsoever means, we may conceive to be, or sometimes have been approven of God, as conducible for that end, except those means have a present stamp of divine approba­tion for the using of them; God's end is to be endea­voured by His own means: for, though the bringing of us to Christ for righteousnesse be as necessary now un­der the Gospel, as it was under the Law, and though the pedagogy of the Law of Moses was an approven mean [Page 160] for bringing about that end under the Old Testament; yet Paul will not grant, That therefore it should now be made use of in order to that end, because under the dayes of the Gospel, the ty of divine authority enjoyning the use-making of that Schoolmaster, is ceased; But after that Faith is come, we are no longer under a Schoolmaster, saith he; and therefore are not to subject our selves unto him. 2. Though the curse of the moral Law is to be denounced against all impenitent sinners in the Christian Church, that hereby they may be constrained to flee unto Christ for righteousnesse, Joh. 3. 36. and the precepts thereof are to be urged upon the Regenerate, as the rule of their obedience, Eph. 6. 1, &c. and though the exact righte­ousnesse, required in the Law, doth serve as a glasse, wherein even the Renewed may see their manifold fail­ings, Rom. 7. 14, &c. and so be necessitated to betake themselves daily to the bloud of sprinkling for pardon, Rom. 7. 25. (In which respects, the moral Law may be called a Schoolmaster, even to the christian Church, and a Schoolmaster to bring them to Christ) yet the christian Church is fully freed from that legal dispensation of the Covenant of Grace, which was added to the Covenant-promise upon mount Sinai, which what it was, is ex­plained, ver. 19. doct. 2. and ver. 24. doct. 3. For after that Faith is come, we are no more under this Schoolmaster, saith he.

From Vers. 26. Learn, 1. The Church of God under the New Testament, as to her outward state, is in a state of Sonship or Adoption, which noteth her freedom from that rigor and servitude, under which the ancient Church was through the outward legal dispensation of the Co­venant of Grace, chap. 4. 3. and the truly godly have some peculiar dignity added in relation to the grace of Adoption over and above what Believers under the Old Testament had, in so far as the vail of that legal dispen­sation being removed, the generality, at least, of Belie­vers now have more ready accesse to the Covenant-pro­mise, and a clearer insight in, and knowledge of all those [Page 161] priviledges, which belong unto them as the sons of God, Heb. 12. 22, 23, 24. for, taking what the Apostle saith of their being the children of God in both or either of those respects, his intended scope is brought about, which is to shew, That the christian Church is not under the pe­dagogy of that Mosaical dispensation, even for, or, be­cause ye are all the Children of God, saith he. 2. Though Faith in the Messiah to come, did entitle Believers under the Old Testament, to the dignity of Sons and Daugh­ters to the Lord Almighty; yet Faith in Jesus Christ already come, doth adde some peculiar dignity of Son­ship upon the christian Church, and especially upon Believers in it, even that which is presently mentioned in the preceding Doctrine, the Lord having been plea­sed to make the Churches full growth, and utmost per­fections, (as to her priviledges, and outward state and measure of accesse) to tryst with His Son's coming in the flesh, that so His entry to the world might be more stately, as being accompanied with such a measure of royal munificence, Heb. 11. 40. for, saith he, Ye are all the children of God by Faith in Jesus Christ, to wit, al­ready come.

Vers. 27. For as many of you as have been baptized into Christ, have put on Christ. 28. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 29. And if ye he Christ's, then are ye Abraham's seed, and heirs according to the Promise.

THe Apostle (having proved that the christian Church is freed from the mosaical dispensation, which was added to the Promise upon mount Sinai) seemeth in these verses, not only to confirm that, which he had presently asserted, of our being the children of God by Faith, be­cause we are baptized into Christ, have put on Christ, are one in Christ; but also and mainly, to obviate an [Page 162] Objection yet more made use of by the false Apostles in behalf of Circumcision, which was not added upon mount Sinai unto the Promise, but given to Abraham with the Promise, as the initiatory seal of the Promise, Gen. 17. 10. whence, it seems, they argued, That notwith­standing all that which was added upon mount Sinai, was now abrogated; yet Circumcision was to be kept in the Church, as that without which none could be Abraham's seed, or an heir according to the Promise. The Apostle's Answer cometh in effect to this, That Bap­tism into Christ, that is, which sealeth and signifieth our ingraffing into Christ, (Rom. 6. 4.) was substituted in the place of Circumcision, and sufficient for compassing all those ends, for which Circumcision was instituted; and that because they who are baptized into Christ, do put on Christ, and so are in a manner incorporate, and make one body with Him, as a man is incorporated with his garments, from which the word is borrowed, ver. 26. Which incorporation of the christian Church, and ma­king all the members thereof one in Christ, he sheweth is effectuated without any respect had to any difference of Nations, conditions worldly, or distinction of sexes, leaving them to gather, that Circumcision (which, by vertue of its institution, did serve for keeping up a distin­ction between Jew and Gentile, (Exod. 12. 48.) could have no influence upon this businesse, ver. 28. From all which he concludeth, Seing Baptism doth testifie and seal up Christ's interest in those who are baptized, as His and their union with Christ, who is the real Head of the blessed Race, through whom alone Abraham and his seed were to be blessed, That therefore ipso facto, and without any more ado, they were Abraham's seed, and apparent heirs of that heavenly inheritance, given unto Abraham by promise, and so, that there was no necessity, in order to this end, of joyning them to the blessed Nation by Circumcision, as the ancient Proselytes were, and, as the false Apostles alleaged, should yet be practised, ver. 29.

[Page 163] From Vers. 27. Learn, 1. Though Circumcision the initiatory Seal, and leading Sacrament of the Covenant under the Old Testament, (Exod. 12. 48.) be now abo­lished with the rest of that ancient dispensation; yet, seing the Church of God, even under the New Testa­ment, is not wholly spiritual, but in part earthly and car­nal, (Rom. 7. 14.) standing in need to be instructed and confirmed in spiritual Truths by things sensible and earthly, Joh. 3. 12. it hath therefore seemed good unto God to enjoyn the celebration of some Sacraments in the christian Church unto the end of the world, Mat. 28. 19, 20. which are in signification more clear, and in use lesse painfull and burdensom; and particularly, He hath substituted Baptism in the place of Circumcision, which doth serve for all these spiritual uses now, which Circumcision did serve for then, to wit, all these uses which were of common concernment to the Church at all times, and not peculiar to the dispensation which then was: for, the Apostle, clearing how Circumcision was now abrogated, doth shew how Baptism doth it in all those necessary uses for which it did serve; For as many of you as have been baptized into Christ, have put on Christ. 2. Among other uses for which Baptism doth serve, this is the first and chief, to signifie and seal up our ingraf­fing into, and union with Christ: there is an external visible union, consisting in external covenanting, and se­rious profession of christian Truths, either personally or parentally, which is sealed up to all visible Professors ab­solutely; for, they are in Him externally, Joh. 15. 2. There is a real and saving union signified and sealed up unto all the Regenerate absolutely; for, they are in Him savingly, Rom. 8. 1. and to all the Members of the visible Church conditionally, if so they come up to the termes which Scripture calleth for, as necessary in order to uni­on with Him, to wit, saving Faith: for, this much the Apostle doth import, by saying, we are baptized into Christ, even that our ingraffing into Him is signified and sealed by Baptism. 3. Baptism doth also signifie and [Page 164] seal our putting on of Christ, to wit, by Faith; for, by Faith we make application of Christ unto our selves, Joh. 6. 40. and Christ so applied, serveth for the same use to the soul, which garments do serve to the body; He covereth our loathsom nakednesse, Rev. 3. 18. and is also for an ornament unto us, Eph. 5. 27. He communi­cateth heat and warmnesse, even those sweet refreshing influences of His Spirit, for life and godlinesse, Cant. 1. 2. and 2. 5, 6. And Christ is thus, and for these ends put on in Baptism; partly, because Baptism engageth all who are baptized, to put Him so on, Rom. 6. 4. and partly, be­cause those who are baptized inwardly by the Spirit, as well as outwardly by Water, do actually and really put Him on, 1 Pet. 3. 21. As many as are baptized into Christ, have put on Christ; It's a metaphor taken from garments which men put on to cover, adorn, and keep themselves warm.

From Vers. 28. Learn, 1. Though Christian Religion abolish not those civill distinctions, which are between Nation and Nation, Master and Servant, 1 Pet. 2. 18. or the dignity of the one sex above the other, 1 Cor. 11. 7, 8, 9. Yet it layeth no weight upon any of these as to the point of accesse unto Christ and use-making of Him. Whatever Nation, rank, or sex a person be of, it is all one in this matter; none are debarred from Christ, nor yet the more accepted by Him for any of these things; for, having spoken of putting on Christ, he subjoyneth, there is neither Jew nor Gentile, Greek, &c. 2. After, and upon Christ's coming in the flesh, the door of Free-grace hath been much more enlarged beyond what it former­ly was; so that the Greek and Gentile have all restraints taken off, and a like ready accesse with the Jews to Je­sus Christ: for, the Apostle's main scope in this verse, is to shew, that there is no difference now between Jew and Greek; and by consequence, that Circumcision, which was one main part of the partition-wall betwixt them, was not any longer to stand in force; and what is spoken of the bond and free, male and female, seemeth [Page 165] to be added for illustration and confirmation of this Truth only, except he doth also hint, that those restraints which were upon bondmen, and the female sex, as to the enjoying of some priviledges under the Old Testament, (Gen. 17. 10. Lev. 22. 10.) were now also taken off; There is neither Jew nor Greek, bond nor free, male nor fe­male. 3. There is an union among all those who are baptized, whereby they make up, as it were, but one man, to wit, all visible Church-members of all Nations, of every condition, and of both sexes, make up one po­litick Body, having by divine appointment the same Laws, Government, the same kind of Office-bearers, and spiritual Courts, and enjoying the same priviled­ges, 1 Tim. 6. 13, 14. And all real Believers make up one mystical and spiritual Body, as being animated, acted and ruled by one and the same Spirit of Jesus, Act. 15. 8, 9. for, saith he, They are all one, or, one man. 4. The bond and ty of the Churches union, is Jesus Christ. And according to the nature of that union, which is between Him and them, whether external and by a profession only, or internal and by vertue of saving Faith also, So is the nature of that union which is among themselves, either external or political only, or internal and mystical also; and the more that any be united and keeped near to Christ, he will be at greater nearnesse unto these who are Christ's: for, having spoken of their putting on Christ, he subjoyneth, ye are all one in Christ Jesus.

From Vers. 29. Learn, 1. By vertue of our Baptism, and our putting on of Christ in Baptism, a right and interest in, and over us, doth accresse to Christ, so that we become in a peculiar manner His, seing in Baptism we enter an open and professed engagement to be wholly and only the Lord's: for, in place of resuming, If ye, be­ing baptized into Christ, have put on Christ, (which was the foundation of the present inference laid down, ver. 27.) he resumeth, If ye be Christs, implying the one of these doth follow upon the other. 2. The Christian Church, or all who are given over unto Christ in Bap­tism, [Page 166] are Abraham's seed, and heirs of the promised in­heritance, to wit, with regard had to that distinction of seed, ver. 8. doct. 8. And hence it followeth, that the charter of this inheritance, or the Covenant betwixt God and His People, hath been alwayes for substance one and the same, and that the Church of the Old and New Testament are both one, even the self-same seed of Abraham, differing in nothing further than a man of per­fect age, doth differ from himself being a childe, and that there is but one Faith, one Salvation, and one way of obtaining the same, under both Testaments: for, saith he, If ye be Christs, ye are Abrahams seed, speaking to the Christian Church. 3. Though all those fore-mention­ed, be the same under both Testaments, yet there are some accidental differences, whereof one lyeth in the different wayes of incorporating persons unto that bles­sed society to whom the heavenly inheritance doth ap­pertain, which then was by being circumcized, in evi­dence of their subjecting themselves wholly to that bur­densom administration, under which the Church then was; But now it is sufficient to be baptized, and by so doing to subject our selves unto Christ: for, (in oppo­sition to the false Apostles, who still maintained that none could be Abraham's seed, except they were circum­cised, and would subject themselves to the Law of Mo­ses) the Apostle affirmeth, If ye be Christs, then are ye Abraham's seed, &c.

Vers. 1. NOw I say, that the [...]eir as long as he is a childe, differeth nothing from a servan [...], though he be lord of all. 2. But is under tutors and governors, until the time appointed of the father.

THe Apostle (being yet further to clear the Chur­ches freedom from that legal external policy of the ancient Church, whereof he spake so much, chap. 3. ver. 19, &c.) doth use another similitude taken from a pupil, and his tutors and curators. And, first, having made a transition usual to him, when he is more fully to explicate any former purpose, (See chap. 5. 16. 1 Cor. 15. 50.) he setteth down the similitude in these verses to this purpose, That a childe though he be heir and owner of all his fathers inheritance in hope, and as to right, yet so long as he is a minor, and under age, he dif­fereth nothing from a servant in point of subjection, and as to free government and enjoyment of his rights and goods, ver. 1. and this because he himself is ruled, and his estate managed by tutors and curators; the conti­nuance of which subjection, the Apostle sheweth is or­dinarily limited unto the time prescribed by the father, longer than which the heir is not to remain in that state of subjection to his tutors, ver. 2. There are indeed other limits of childrens minority prefixed by the Law, besides the Will of the father; but he mentioneth this, because it only doth quadrate to the present purpose, for which the similitude is made use of.

From this usual custom among men, approved of here by the Spirit of God, being considered in it self, and without respect had to that spiritual purpose unto which it is applied afterwards. Learn, 1. So licentious is youth, [Page 169] where there is no restraint, and so foolish, as being desti­tute of experience, and more ruled by the inundation of impetuous passions than force of reason, That it is much conducing (both for a man's self, and for the publick good of the society among whom he liveth) he be first subjected unto others, and made to obey as a servant, (whereby in progresse of time he may attain some wis­dom and experience) before he have absolute power to dispose of his own estate, and obtain dominion over others; otherwise it could not be so generally agreed unto by all parents, and in all nations: that the heir as long as he is a childe should differ nothing from a servant, which the Apostle speaketh of as an approven custom, and excepted against by none. 2. It is the duty of pa­rents, as to provide a competent portion for their chil­dren whereupon they may live, when they themselves are dead and gone, so to do what in them lyeth to secure their portion for them; lest it be delapidated by their childrens folly, or any other way rendred uselesse unto them: for unto this end are tutors and curators provided by the father unto the childe; But he is under tutors and governors. 3. Though parents are not to give unto their children just cause of irritation, Col. 3. 21. yet they ought not to please them to their hurt, but in some things must crosse their humour, to wit, especially when their so do­ing tendeth evidently to their childrens good: for, though the heir, even when he is a childe, would affect liberty, and absolute dominion over his own estate; yet the wise parent must keep him under subjection to tutors and gover­nors. 4. It is no small mercy unto children when God doth prolong the life of parents untill they themselves at­tain to so much age and experience, as may enable them to manage their own affairs; seing otherwise their per­son and estate must come under the tuition, government, and reverence of others, who possibly may prove their unfriends: for, they must even be under tutors and go­vernors. 5. Parents would labour to carry themselves with so much equity, wisdom and streightnesse in pro­viding [Page 170] a worldly portion for their children to live upon, as they do not disoblige those with whom they have commerce; that so they may with some measure of con­fidence commit the tuition of their children and means to the care and oversight of others, even those whom they shall be necessitated to appoint for tutors and gover­nors. 6. It is the wisdom of parents to place no such trust of their children and means upon any, though otherwise never so much trust-worthy, but that they be limited in, and at a set time be obliged to give an ac­count of their trust. Power and trust is a thing so dan­gerous, that if it be at the intrusted partie's option, there are but few who willingly do part with it: Therefore, as for one reason, it is marked here, as a part of the fa­ther's providence to prescribe a time, longer than which his childe is not to be under tutors and governors; Until the time appointed by the father, saith he.

Vers. 3. Even so we, when we were children, were in bon­dage under the elements of the world.

HEre he applyeth the similitude, shewing the Church when she was in her infant-state under the Old Te­stament, was kept in bondage and subjection under that rigid and strict administration or outward policy which then was, and served for an A B C, or, a rough Rudi­ment, whereby the ancient Church was instructed, for the most part, by resemblances taken from earthly and wordly things. The first Doctrine which ariseth from his use-making of an earthly similitude to clear a spiri­tual Truth, is already marked, chap. 3. ver. 15. doct. 2. Learn, 2. The Church of God under the Old Testa­ment, was in a state of nonage, and as an infant or childe, first, for quantity, as being contained in narrow bounds, once of one family, Gen. 4. 3, 4. and at most, but of one nation, Psal. 147. 19, 20. Secondly, in understanding; for although some persons were then endued with more excellent gifts of wisdom and knowledge, than any now, [Page 171] such as Abraham, David, &c. And though many, even under the New Testament, are but in understanding children and babes, Heb. 5. 12. yet (considering the more clear revelation of the Gospel, which now is, 2 Cor. 3. 18.) we not only have an opportunity of attaining to much more knowledge now, than they had then, Matt. 13. 7. but also the generality of Christians are much more knowing of Gospel-mysteries than the body of the Jewish Church was, Mat. 11. 11. Yea, and those of them who excelled most in knowledge, did see but afar off, Deut. 18. 18. and through a cloud of many dark Cere­monies, Heb. 9. 9. which now are removed: for, speak­ing of the Jewish Church before Christ came, of which himself was one, he saith, When we were children. Doct. 3. The ancient Church was also in a state of bon­dage: not as if the Godly among them had not been heirs by Faith of the heavenly Inheritance, and parta­kers of the priviledge of Adoption, (for so the similitude should not hold, which compareth the Church then to a childe who is heir, and by right, lord of all things) but, first, they were tyed to a number of ceremonial obser­vances, or worldly rites and figures, which were a kind of bondage and slavery to the outward man, Act. 15. -10. Secondly, their inward man was under some degree of bondage also, in so far as by the rigid administration which then was, duties were with much strictnesse pres­sed, and covenanted influence for through-bearing in duty, and grace for pardoning their neglect of duty but sparingly revealed, Joh. 1. 17. We, when we were children, were in bondage, saith he. Doct. 4. The multiplying of bodily significant rites in the matter of Worship, is a bringing of the Church unto a kind of bondage, and a reducing of her to a state of infancy and minority: for, therein did consist a great part of that bondage wherein the ancient Church was, even that they were under the elements of the world.

Vers. 4. But when the fulnesse of the time was come, God sent forth His Son made of a woman, made under the Law, 5. To redeem them that were under the Law, that we might receive the adoption of sons.

HE applyeth the similitude yet further unto the Chur­ches freedom from the fore-mentioned bondage, which he sheweth was brought about at the time re­solved upon by God, as most fit for that businesse; as which time, and in order to the purchase of this free­dom, God sent His own Son, the second Person in the blessed Trinity, to the world, who was in a miraculous way incarnate, as being conceived in the womb of a virgin (Isa. 7. 14.) without the company of any man, Mat. 1. -18-. and being so incarnate, did subject Him­self both to the precepts (Mat. 3. 15.) and curse of the Law, Philip. 2. 8. This is, ver. 4. Whereby was brought about, first, the delivery and redemption of those who were under the Law, to wit, of all the Elect, from the curse of it (chap. 3. 13.) and of the whole Church in general from that rigor and servitude under which she was as to her outward state, Eph. 2. 15-. for, except this be taken-in under the redemption spoken of, the Apo­stle's main scope (which is to put a difference betwixt the Church under the Old Testament, and the Church under the New, as to her bondage and freedom) should not be touched; especially seing Believers then, were redeemed from the curse of the Law, as well as Belie­vers now, Habak. 2. -4. And, secondly, hereby was pro­cured our receiving or enjoying the Adoption of sons, whereby is not meaned only the benefit of Adoption in it self, (for Believers under the Old Testament were the adopted children of God, Jer. 31. -9.) but also, and mainly a clearer manifestation of that priviledge, and a more free use and fruition of it, whereby the Godly un­der the New Testament do not only attain to a clearer insight in their Adoption, and the dignity following up­on [Page 173] it, Rom. 8. 15. but also to the actual enjoyment of their Inheritance in part, or of the graces of God's Spirit in a greater measure than the ancient Church did, Jer. 31. 33, 34. which is held forth as a consequence of our freedom from that rigorous discipline and government under which they were.

From Vers. 4. Learn, 2. The time when God in His providence bestoweth a mercy upon His Church, or particular Believers in the Church, (1 Pet. 5. -6.) will, upon an exact survey of all circumstances, be found the full time, in so far as it is in the most considerable re­spects the fittest time for the bestowing of it, which hol­deth also with the time wherein He afflicteth His People, 1 Pet. 1. 6. He doth all things well, and in season, Psal. 94. 18. for, in place of saying Christ was sent unto the world at the time appointed of the Father, relative to that part of the similitude, which is, ver. -2. he saith, When the fulnesse of time was come, God sent forth His Son. 2. We are not to wonder, or curiously enquire, why Je­sus Christ did come no sooner to the world, or why the Churches delivery from her external bondage was so long delayed, seing all these things were so ordered of God, and did come to passe in the full and fit time; When the fulnesse of time was come, God sent forth His Son. 3. Jesus Christ had a being and subsistance before His incarnation, He was even from all eternity truly God, Prov. 8. 23. for, He is first sent forth before He was made of a woman. 4. The Father cannot but accept the obe­dience of Christ in name of those for whom it is offered, and who do lay hold upon it by Faith; seing Christ did not come of Himself, but was sent by the Father to pay, in obedience to the Law, that He might redeem those that were under the Law: for, God sent His Son, to wit, not by dispatching Him from one place to another (for the Son being God, is present in all places, and can be absent from none) but by making Him appear invested with the humane nature, which before He was not. 5. Je­sus Christ is Gods Son in a way proper to Himself alone [Page 174] as being His only Son by nature, Joh. 1. 14. the eternal­ly begotten Son of the Father, Psal. 2. 7. and the expresse Image of the Father's Glory, Heb. 1. 3. for, it is of Him he speaketh, while he saith, God sent His Son. 6. It be­hoved our Mediator to be true man, God's unchangable justice so requiring, that the same nature which sinned should also suffer for sin: for, He was made of a woman. 7. Christ's humane nature was miraculously formed by the holy Ghost in the womb of a virgin without the company of any man; whence it followeth, that He was free from the guilt of Adam's first sin, and consequently of original sin, which descendeth from Adam unto all his posterity, who come of him by ordinary generation, Gen. 5. 3. but Christ did not so come of him; for, He was made of a woman, and not begotten by a man, Mat. 1. 18. 8. The body of Christ was not created in Heaven, and conveyed to the womb of the virgin, and from her to the world without taking of its substance from her, as water is conveyed through a conduit, but it was framed in the virgin and of her substance: for, He was made of a woman. 9. Though there be two natures in Christ, as being both God and man, yet He is but one person; for, the same Son who was sent by the Father is made of a woman. 10. By vertue of this personal union of the two natures in Christ, those things which are only verified in the one nature, are attributed unto, and spoken of the whole Person; for, to be made of a woman (which agreeth only to the humane nature) is ascribed to the Person of the Son; God sent forth His Son, made of a wo­man. 11. Jesus Christ being thus incarnate, was in re­spect of His humane nature, while in the state of humi­liation, truly subjected to the Law, and accordingly conformed Himself unto it, whatsoever Law it was whether general or moral, which all men are obliged unto, Luke 2. 5 [...]. or more special, positive, and ceremo­niall, which the Jews and children of Abraham were bound to obey, Mat. 3. 15. or yet more particular of a Redeemer and Saviour, which He Himself only was ob­liged [Page 175] unto, even to die for us, Psal. 40. 6, 7, 8. for, saith the Apostle, He was made under the Law. 12. Though Christ, as He was a creature, whose will cannot be the supream Law, was thus bound to subject Himself to the Law; yet it doth not follow hence, that therefore He did not fulfill the Law for us, but for Himself only, because this obligation did flow from His taking-on the humane nature, which He did freely and for our good: for, up­on His being made of a woman, He was also made under the Law, otherwayes He was free from the Law.

From Vers. 5. besides what is marked upon chap. 3. ver. 13. Learn, 1. Not only Christ's death and suffer­ings, which commonly go under the name of His passive obedience, but also His active obedience to the Law, in all those things, and those things only wherein we were obliged, is imputed unto us as our righteousness & price, whereby we are redeemed from the Law's curse: for, He was made under the Law, that He might redeem them that were under the Law. So that the price of our Redempti­on and His subjection to the Law, are of equal extent. 2. As all men by nature are under the curse (Eph. 2. 3.) and irritating power of the Law (Rom. 7. 5.) and the Jewish Church were under that ancient rigid dispen­sation of the Law, binding them chiefly to the observa­tion of many costly and burdensom ceremonies; (See ver. 3.) so no lesse was required in order to a Redempti­on, whether from the one or the other, than the incar­nation of the Son of God, and His obedience (both by doing and suffering) to the whole Law of God: only with this difference, the Elect were redeemed under the Old Testament from the curse and irritating power of the Law, by vertue of Christ's obedience, while it was yet to be actually performed: for, though it be other­wise in natural causes, yet a moral cause, not present in being, but only supposed as future, may have its effect: but the Redemption of the Jewish Church from that ri­gid dispensation of the Law, was not effectuate before Christ was actually incarnate, and did give real obedi­ence [Page 176] to the Law, God having so ordered that those legal shadows should not evanish until Christ the substance of them did come: for, it is with relation to this, as a main part of his present scope that the Apostle saith, God sent forth His Son, to redeem them that were under the Law. 3. The outward administration of the Covenant of Grace under the Old Testament, had some infl [...]ence upon the ancient Church, even as to the inward state of particular Believers, in so far that though the Godly then did partake of the same spiritual blessings whereof we partake now; yea, and some particular persons were endued with greater gifts of the Spirit than many now are; Yet greater plenty and abundance of Grace is be­stowed upon the Church in the time of the Gospel, if we respect the body of the Church and Faithfull in general, than was bestowed before Christ came: for, the Apostle putting a difference betwixt those two times, speaketh of receiving the adoption of sons, as a thing proper to the dayes of the Gospel; not as if the Spirit of Adoption had been altogether withholden from the ancient Church, but because it was then tempered with the spirit of servitude, the way to Heaven not as yet clearly manifested, Heb. 9. 8. and is now bestowed in a more ample, clear and plentifull measure; for, it is not un­usual in Scripture that this should be affirmed of one, and as it were tacitly denyed of another, which is more illu­strious in one than in another, though it be common to both, Mat. 15. 24. according to which rule the fol­lowing sixth verse must be expounded.

Vers. 6. And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father.

HE giveth an evidence of their having received the adoption of sons in a more clear and plentifull measure under the New Testament, to wit, God's send­ing forth the holy Spirit, the third Person in the blessed Trinity, and making Him manifest His presence by His [Page 177] special and supernatural gifts in the hearts of Believers, whereby they were enabled like little children to own and incall upon God as their Father; and this without any distinction of Jew or Gentile, which seemeth to be hinted at by the two epithets given to God, both signi­fying the same thing, the one Abba, a Syriack word, which language was then commonly spoken among the Jews, the other a Greek word, rendred Father, which was most commonly used among the Gentiles: Now this of God's sending forth His Spirit under the New Testament, is not to be so understood, as if He had not been sent forth into the hearts of Believers under the Old Testament, but that He is now poured-out in a greater measure, Joel 2. 28. Doct. 1. There are three Persons in the blessed Trinity, the Father, the Son, and the Spirit, all spoken of here; God hath sent forth the Spirit of His Son. 2. The Spirit here spoken of, is not a naked qua­lity, or operation and work only, but a person subsisting of Himself, as appeareth from this, that He is said to be sent forth, which agreeth only to persons; God hath sent forth the Spirit of His Son. 3. He is a divine Person, and no meer creature; for He dwelleth in the hearts of all Believers, which can be said of no person but God; God hath sent forth the Spirit of His Son into your hearts. 4. The holy Spirit proceedeth both from the Father and the Son; for, He is sent by the Father, and is the Spirit of His Son; and is so called here, because the Apostle is to evidence their sonship by the operation of this Spirit; which sonship of theirs, is grounded upon Christ, Rom. 8. 17. Doct. 5. Whoever have this high dignity of Adoption conferred upon them, must also have the Spi­rit of God given to reside, not in their brain only, to fill them with the gifts of knowledge, as He may be in Hy­pocrites, Mat. 7. 22. but in their hearts also, by making a gracious change there, Eph. 4. 23. to be diffused from thence, as from the first principle of life, (Prov. 4. 23.) through all the faculties of the soul, and members of the body, 1 Thess. 5. 23. for, saith he, Because ye are sons, He [Page 178] hath sent forth the Spirit of His Son into your hearts. 6. Ac­cording as Beleivers do attain to a larger insight in this excellent benefit of Adoption, and a greater measure of the fruits of it, there will be a proportionable measure of the Spirit's in-dwelling and manifesting of Himself in His gracious operations, especially in His assisting and furnishing for the duty of Prayer: for, he proveth they had received a clear insight in this priviledge of Adoption, and the more free use and fruition of it, be­cause the Spirit was more plentifully bestowed to dwell in their hearts; And because ye are sons, saith he, God hath sent forth, &c. 7. Though the exercise of Faith, Love, Hope and other graces in the duty of Prayer, and at other occasions, doth flow from the renewed, soul, as the proper inward and vital cause of those actions, so that properly we, and not the Spirit of God, are said to be­lieve, repent, pray, &c. Rom. 10. 10. Yet, because the Spirit doth not only create, and preserve those gracious habits in the soul, (Ezek. 36. 26.) but also exciteth the soul to act, and assisteth it in acting according to them. Philip. 2. 13. without which actuating, exciting and assisting grace, habitual grace in us could do nothing, Joh. 15. - 5. Therefore is it, that the exercise of those gra­ces is ascribed to the Spirit of God, as the external effi­cient cause thereof; for which reason, our affectionate and believing Prayers are ascribed here unto Him; God hath sent forth the Spirit of His Son, crying, Abba. 8. There is an holy vehemency and fervor required in Prayer, op­posit to carelesse formality, and deadnesse: for, pray­ing is here called crying, which is an usual evidence of fervency and earnestnesse; and the doubling of the word Father, maketh for the same purpose; Crying, Abba, Father, or, Father, Father. 9. This holy vehemency and fervor consisteth not so much in the lifting up of the externall voice, as in the inward bensal and serious frame of the spirit; it is a cry, not of the mouth, but of the heart; Into your hearts, crying. 10. Besides this fervency and earnestnesse requisit in Prayer, there would be also a [Page 179] confident familiar owning of God, joyned with reve­rence to Him as a Father: for, the Spirit maketh them to call upon Him by the name of Abba, Father.

Vers. 7. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

HEre he concludeth from what is said, first, That under the New Testament we are no more servants, as being redeemed from that legal yoke of bondage, un­der which the ancient Church was; And, secondly, That we are sons, and by consequence heirs of God, which is verified mainly in real Believers under the New Testament, in so far as they are sons come to age, and heirs past tutory, actually partaking of their father's in­heritance in a larger measure than Believers did under the Old Testament, as was explained, ver. 5. All which priviledges are bestowed upon us through Christ, and through vertue of His coming unto the flesh. Doct. 1. It is a safe way of reasoning upon the observation of the saving effects of God's Spirit in our selves, to conclude that we are in a state of grace, even the adopted Children of God: for, the Spirit of God by the Apostle doth so reason in this place, Because He hath sent forth His Spirit into your hearts: wherefore thou art no more a servant, but a son. 2. The rare priviledges which are bestowed upon Believers chiefly under the New Testament, as they do exceed in some degrees those, which the generality of Be­lievers enjoyed under the Old; so they are many, and all of them so linked together, as in one golden chain, that where one of them is, the rest are also: and it is our duty, having attained to know our enjoying of any one of them, thence to gather that we have all the rest: for, the Apostle reckoneth a number of such priviledges, which, as to the degree wherein they are bestowed, are proper to the dayes of the Gospel, and doth alwayes from the former infer the latter; Wherefore thou art no more a servant, but a son; and if a son, then an heir of [Page 180] God. 3. Though the natural Son of God be only one, even Jesus Christ, the only begotten of the Father, Joh. 1. 14. yet every man who hath the Spirit of God dwel­ling in his heart, is His son by grace and adoption, even they who by nature are children of wrath, Eph. 2. 3. for, from God's sending forth His Spirit into their hearts, he concludeth, Wherefore thou art a son. 4. Our right to the heavenly inheritance, as also the possession of it, whe­ther that which is begun here in the Kingdom of Grace, or, which shall be compleated hereafter in the Kingdom of Glory, doth follow upon our sonship and adoption; so that God, of rebels doth first make up sons, and then none can challenge Him of injustice for bestowing upon us the inheritance of children; And if a son, then an heir of God, saith he. 5. As none since the fall ever was, or shall be lifted up to that high dignity of being sons and daughters to the Lord Almighty, or could lay any just claim to Heaven and Glory as his inheritance, but by vertue of Christ's obedience and death, whereby all those high and precious priviledges, being formerly forfeited and lost, were again recovered: So, the actual exhibi­tion of Christ in the flesh, and the real payment of the price by Christ, did bring with it (God having so ap­pointed) a larger measure and higher degree of those priviledges to be bestowed upon Believers after that time, than was ordinarily enjoyed by Believers for­merly: for, he is speaking here mainly of that higher degree of freedom, and of that more evident and clear fight of, and right to the inheritance, together with the fuller measure of its possession in the Graces of God's Spirit, which is proper to the dayes of the Gospel; and sheweth all this cometh through Christ, to wit, His actual incarnation, obedience and death.

Vers. 8. Howbeit, then when ye knew not God, ye did ser­vice unto them which by nature are no gods. 9. But now after that ye have known God, or rather are known of God, how turn ye again to the weak and beg­gerly elements, whereunto ye desire again to be in bondage?

THe Apostle (having now sufficiently confirmed by Scripture and Reason, the Churche's freedom from that ancient legal dispensation, and more especially from the Ceremonial Law) doth now, in the second part of the chapter, labour upon their affections, to work them up towards the imbracing of this Truth, both by sharp reproofs, and most affectionate insinuations.

And first, that he may fasten a reproof upon them for their begun defection the more convincingly, he shew­eth, when that legal dispensation was in force, they, to wit, the Galatians who were of the Gentiles, were ig­norant of the true God, and worshipped for gods those things which by nature and really were no gods, but in opinion only; and consequently they were not born or brought up under the pedagogy of the Law, as the Jews were, who therefore might pretend some excuse for their unwillingnesse to depart from it, which those Galatians could not, ver. 8. And secondly, that he may make their defection yet more inexcusable, and convince them of great ingratitude to God in it, he mentioneth the happy condition which they were brought unto before they made this defection, to wit, they had attained to the knowledge of God in Christ, and this not by any in­dustry of their own, Rom. 9. 16-. or for any merit or worth in them, Deut. 7. 7. but were herein prevented by mercy in God, who had first known them, having from all eternity elected (Eph. 1. 4.) and in time effectually called them to the knowledge of Himself, Gal. 1. 15, 16-. Thirdly, from those grounds he doth with a kind of ad­miration at their ingratitude and folly, fall upon them [Page 182] with a sad reproof for their turning again, and desiring to be in bondage, and under subjection to the observati­on of those Mosaical Elements, or Ceremonies, (See ver. 3.) which he calleth weak, as having never had any power in themselves to produce any spiritual effect, Heb. 9. 9. and now under the Gospel have not so much as any figurative or sacramental use, which formerly they had, as being shadows of Christ to come, Col. 2. 17. he calleth them also beggerly and poor, as not being able to afford any solid consolation unto those who observed them: now the Apostle calleth their defection a turning again, and desiring to be again in bondage; not as if they had been ever under that yoke formerly (for, this were contrary to ver. 8.) but it was a going backward from that measure, towards which they had already advanced; and the word again, relateth to their act of turning, and desire of bondage, for they had been under bondage formerly, to wit, unto Idolatry, from which they were converted: But it doth not relate to the weak and beg­gerly elements under which they never had been, ver. 9.

From Vers. 8. Learn, 1. However Nature's light doth serve to make us know there is a God, and that He ought to be served, Rom. 1. 19. yet all the knowledge of God thereby attained, is nothing else but ignorance, in so far as it leaveth us destitute of the knowledge of God in Christ, without which there is no salvation, Act. 4. 12. for, in this respect, these Galatians are said to have been ignorant of God, while they lived in gentilism, although even then they had some knowledge of God, as other Gentiles had, Rom. 1. 19. Howbeit, them when ye knew not God. 2. When people are destitute of that knowledge of God which the written Word affordeth, or though they have it, yet will not follow it, but give themselves up to be guided by those notions of a Deity with which the light of Nature doth furnish them, they cannot but miscarry far in their apprehensions of God, and in the nature of that worship which is due unto Him: for, the Galatians, following this guide, did worship plurality [Page 183] of false gods, when they ought to have satisfied them­selves with that one only true God, Mat. 4. 10. Ye did service unto them which by nature are no gods. 3. Men are naturally inclined to feign some representation of the Godhead unto themselves by things which incur in the outward senses, whether Sun, Moon, Stars, Gold, Silver, Wood, or Stone, that hereby at first they may be only kept in remembrance of God, Exod. 32. 1. from which they do easily advance further to give divine worship unto those images and representations, and so do service unto those who by nature are no gods, as these Galatians did. 4. There is not any kind of religious worship or service, under any name whatsoever, to be given unto any creature, but to God only, as the giver of it would not commit idolatry: for here, the doing of service unto those who by nature are no gods, is condemned, and it is the same worship and service, as is clear to any who un­derstand the first language, which the Papists affirm may be given to Saints and Angels. 5. It is not unprofitable, but very necessary sometimes for converted Christians, to be put in remembrance of that sinfull and miserable case wherein they were before conversion; and this, as for other reasons, so, that hereby they may be made to prize, highly esteem, and be thankfull to that free-grace which shewed pity on them: for, so the Apostle mindeth them of the time when they knew not God. 6. The moe of outward engagements unto a sin or error by educa­tion, or former instruction, are lying upon a people or person, they are in some sense the more excusable, and, at least, to be pitied, Act. 17. 30. and the fewer engage­ments there be of that kind, they are the more inexcu­sable, and the lesse to be pitied: for, he aggregeth the sin of those Galatians in hankering after the Jewish Cere­monies, from this, that then, or in the time of the Chur­ches minority (spoken of, ver. 3.) they were not under that yoke, and so not engaged by education and former instruction to adhere unto them, as the Jews were; Not knowing God, they served them which by nature were no gods.

[Page 184] From Vers. 9. Learn, 1. Such are the riches of mercy in God, that He doth sometimes convert and save the most debauched and gracelesse sinners; and therefore we are not to despair even of such: for, these Galatians, who did once serve idols, were afterwards made to know God, as the word signifieth, and were known of God. 2. People would labour to inform themselves in the knowledge of God according to the written Word, as they would remove an otherwise invincible bar stand­ing in the way of their conversion; for, God can neither be served, obeyed or trusted upon, except He be known: Hence the converted state of these Galatians, is set forth by their knowing of God; But now after ye have known God. 3. Then is God known aright and savingly, when He is known in Jesus Christ, according as He is held forth in the Gospel, without whom, God is a consuming fire, and in and through whom, He is well pleased, Mat. 3. 17. for then, and not while then, are the Galatians said to know God, when they knew Him in Christ re­vealed in the Gospel; But now after ye have known God. 4. So tender ought we to be of God's honour in the work of man's conversion, as that we maintain or affirm nothing which may, though but seemingly, ascribe the praise of that work, either in whole, or in part, to man's own free-will, industry and pains, or withdraw any part of it from the alone efficiency of Gods powerful and free grace, who worketh in us both to will and to do, Philip. 2. 13. Hence the Apostle, having spoken of their knowing God at their conversion, which might seem to attribute somewhat to themselves, he addeth by way of correcti­on, or rather are known of God, ascribing thus the whole work of their conversion to God's preventing grace. 5. Sinners in an unconverted state, are such of whom God taketh no notice or knowledge, to wit, so, as to be familiar with them, or to communicate special and sa­ving blessings upon them; as also the contrary is im­plyed to be the priviledge of true Converts, while he saith those Galatians, now converted, were known of [Page 185] God, which implyeth, that before conversion they were not known of Him in the sense here meaned: Or rather are known of God. 6. The more of mercy hath been re­ceived by a people or person, and particularly the greater measure of knowledge they have attained unto, their after declining is capable of the moe sad and weighty aggravations, but chiefly the scandalous failings of the truly Regenerate, are extreamly heinous: for, he men­tioneth their knowing God, and being known of God, here­by to aggrege their apostasie and defection. 7. Holy zeal will teach a man to speak with so much contempt, as reason will afford him warrant for, of any thing which is so pleaded for, as to incroach upon the honour due to Christ, or upon any of His Offices, whatever re­spect hath been due, or yet is, to that thing otherwise: for, though the Levitical Ceremonies were once to be re­ligiously observed, as a part of divine Worship leading to Christ, chap. 3. 24. and though they were even at this time, when the Apostle wrote, to be held, and were held in some esteem, the free use of them being permitted to the weak Jews untill they should have an honourable burial, Rom. 14. 3, &c. and this justly, because they were once a divine Ordinance; yet when the false Apostles did urge them upon the Gentiles, whether as a part of necessary commanded Worship, thereby incroaching upon Christ's royal and legislative Power, and tying the conscience where He left it free, or as a part of their righteousnesse before God, incroaching thereby upon Christ's Priestly Office, whose obedience and suf­fering is our only ransom and righteousnesse, Eph. 5. 2. the Apostle is bold to give them the name of weak and beggerly rudiments. 8. People may advance very far in the way of Christianity, and yet make a foul retreat af­terwards in the course of defection and apostasie; which contributeth nothing to that foul error of the total and final apostasie of the Saints, (See chap. 1. ver. 6. doct. 6.) for, these Galatians, after they were known of God, tur­ned again to the weak and beggerly elements. 9. Though [Page 186] Apostates and authors of defection pretend to never so much of reason to justifie their apostasie and declining, Rom. 3. 31. and 6. 1. Yet, upon an exact survey, all their reasons will appear to be meer pretences, and their pra­ctice so absurd and irrational, that men of composed spirits, and not demented as they are, cannot but wonder at it: for, the Apostle falleth upon their defection, not without admiration at their absurdity and folly, How turn ye again to the weak and beggerly elements? saith he. 10. As defection and apostasie is a voluntary sin, and usually floweth from an itching desire after new-fangled Errors, arising from a kind of loathing at old Truths, 2 Tim. 4. 3. so, the more a man is carried with the full bensal of affection and desire towards a sin, he is the more guilty before God; for, their sin is aggreged from this, that they desired again to be in bondage: the word rendred desired, signifieth to will a thing earnestly and with great desire.

Vers. 10. Ye observe dayes, and moneths, and times, and years:

HE giveth an instance or example of those elements, unto which they had turned, to wit, their observing such distinctions of times for sacred use, as were observed by the Jewish Church, according to God's direction by Moses; and he giveth instance of a fourfold distinction of times, first, in Dayes, such were their Sabbaths, and new­moons, Numb. 28. 9, 11. Secondly, Moneths, to wit, the first (Numb. 28. 16.) and the seventh, Numb. 29. 1, &c. Thirdly, Times or seasons, whereby are meaned their an­niversary feasts, as the Passe-over, Exod. 12. 3, &c. Pen­ticost, Lev. 23. 16. and feast of Tabernacles, Lev. 23. 24. Fourthly, Years, to wit, every seventh year of release, Lev. 25. 2. and the fiftieth year of Jubile, Lev. 25. 8. Doct. 1. A Minister is not to insist upon the reproof of sin in ge­neral, but would wisely condescend upon some particu­lar instances of those sins whereof the party reproved is guilty: for, hereby reproofs are more convincing, pier­cing, [Page 187] and not so easily slighted, or forgotten as other­wise: thus the Apostle giveth an instance of the sin for­merly reproved, in their observing dayes, and moneths, and times, and years. 2. Though the placing of some diffe­rence among dayes and times be lawfull, as the keeping one day of seven holy to the Lord above the rest, accor­ding to the fourth Command, and the setting a part of some times and seasons for certain civil uses, as sowing, reaping, keeping Fairs and Markets, Gen. 8. 22. as also the occasional sanctifying of some dayes when God cal­leth us to it, for the work of humiliation, or thanksgiving, Mark 2. 20. Yet all superstitious observation of dayes (See upon Col. 2. 16. Doct. 5.) is unlawfull, as being here condemned either expresly or by consequence; Ye observe dayes, and moneths, &c.

Vers. 11. I am afraid of you, lest I have bestowed upon you labour in vain.

HE concludeth the former reproof, and maketh it ner­vous and peircing, by shewing their defection was such, as if continued in, would render all the great pains and labour, which he, as a Minister of Christ, did under­go amongst them, to be for no purpose and in vain, as to any good which they should reap by them; in a word, it would condemn them: and to make his reproof the more taking, he doth sweeten it somewhat, while he expresseth their hazard, not as one unconcerned, and caring nothing for it, but as a tender father forecasting, and fearing what may hurt his dearest childe. Doct. 1. The Office of the Ministry, being faithfully gone about, will not be found a life of ease, but hath so much of toil, labour, fainting and wearinesse going alongs with it, as any other imployment whatsoever: for, Paul expresseth the conscientious discharging of his Ministry by a word, signifying not simply to labour, but to labour painfully, with much travel, toyl, strife, and earnestnesse, even un­till fainting and wearinesse; Lest I have bestowed upon you labour, saith he. 2. A Minister ought not to satisfie [Page 188] himself in this, that he hath done his duty, without fur­ther care what fruit his labours have upon the people; but he must also be no lesse anxious and solicitous about the successe of, and the peoples profitting by his pai [...], than he was concerning his own through-bearing in the exercise of his Calling before the People; for, Paul did fear lest he had bestowed his labour in vain upon them. 3. The most lively Preachers and painfull Ministers, will sometimes see so little fruit of their labours, and so much iniquity among the People of their charge, as may furnish them with just grounds to professe their fears, that few or none are saved by their Ministry: for, even Paul doth fear lest he had laboured in vain among those Ga­latians. 4. A faithfull Minister is not to sit down dis­couraged, and quit his station upon his observation of little or no fruit of his labours amongst the People, but must hold on in his duty notwithstanding, as knowing his labour will not be lost as to himself and from the Lord, Isa. 49. 4. for, Paul ceaseth not to warn, reprove and instruct these Galatians, although he feared lest he [...] laboured in vain among them. 5. It is hardly conceivable how men can live and die, maintaining both in opinion and practice the doctrine of justification either in whole, or in part, by their own works done in obedience to the Law, and yet be saved: for, Paul conceiveth his la [...] should be in vain among those Galatians, and consequently that they would be damned, if they did continue in th [...] error chiefly, whereby they joyned the works of the Ce­remonial Law with Christ in the point of justification.

Vers. 12. Brethren, I beseech you, be as I am; for I am a ye are, ye have not injured me at all.

THe Apostle, knowing that these Galatians were alienated in their affections from him, and fearing lest from his present severity and sharpnesse towards them, they should apprehend that he was alienated from them also, Therefore he setteth himself to cure both the [Page 189] certain evil, and feared mistake; and this by requesting them, as Brethren, that they would keep intimate affe­ction towards him as to another self, or as if he had been themselves; for, so much doth the expression (be as I) bear; and assureth them that he was so affected towards them, even the same which he formerly was, and that his present severity did not flow from hatred, or a spirit of private revenge against them, seing they had never done any personal injury to him, to wit, but in so far as they had wronged Christ and Truth; and therefore lea­veth it unto them to look upon him, as a man who was pleading the cause of Christ, and not venting any pri­vate grudge of his own. Doct. 1. Though the Servant of Jesus Christ must use severity in the way of reproof and rebuke towards those who are gone astray; yet, be­cause people are apt to conceive, that his so doing doth flow from an imbittered spirit, and so to slight both him and his rebukes, (2 Chron. 18. 7.) therefore he would in wisdom sometimes mix his severity with gentlenesse, and his rebukes with exhortations and intreaties, as looking not so much upon what their sin deserveth, as what is most convenient for gaining them to repentance: Hence the Apostle, having sufficiently rebuked them, cometh now to request and intreat; Brethren, I beseech you, saith he. 2. As Error above any other sin, doth estrange the person erring from any who oppose them in their way, though they were even their most faithfull Pastors: So it is the duty of Ministers not to be careless whether they have the affection of such or not, upon pretence that no cause of disrespect is given by them; but they are to fol­low on upon their erring people, and beg their favour and affection, if it cannot be otherwayes gained; and this mainly for the people's profit, and that hereby they may be put in a capacity to do them good: for, Paul, apprehending that these erring Galatians were estranged from him in their affections, he beggeth their favour, while he saith, I beseech you, be as I am. 3. The mutual love and affection betwixt a People and a Pastor, ought [Page 190] to be so intimate, as if they both were but one person, every one minding the good of another, as of themselves, constructing aright of the actions of another, as they would have others construct of their own, and rejoycing at the advantage, and grieving for the hurt of one ano­ther, as if it were their own; and this because Satan doth by all means labour to drive in some wedge of jealousie to rent them asunder, that so the Minister may be use­lesse unto the People, and they a heart-break unto him: this intimacy of affection, is here intreated-for by Paul from the Galatians, Be as I am; and was made consci­ence of by him towards them, for I am as ye are, saith he. 4. It is no small part of that divine wisdom required in a Minister, so to hate, and testifie against the sins of People, as not to relent in his respect to their persons; so to persecute their ill, as to remain tenderly affectionated towards their good: for, thus did Paul; I am as ye are, saith he. 5. As People are apt to apprehend that the zeal of a Minister against their sin, doth flow from a spi­rit of revenge and spight against their persons for some real or apprehended injury done unto him by them: So it is most base and sinfull for a Minister to intend and sharpen his zeal, even though against sin, from any con­sideration of that kind; and a thing, the very ground­lesse suspicions whereof, he would labour to wipe off: for so doth Paul here, by shewing they had done him no wrong; and therefore it could not be in reason sup­posed, that in his sharp rebukes he was venting his spleen, or a spirit of private revenge; Ye have not in­jured me at all, saith he.

Vers. 13. Ye know how through infirmity of the flesh, I preached the Gospel unto you at the first. 14. And my temptation which was in my flesh ye despised not, nor rejected, but received me as an Angel of God, even as Christ Jesus. 15. Where is then the blessednesse you spake of? for I [...] [Page 191] you record, that if it had been possible, ye would have plucked out your own eyes, and have given them to me.

THe Apostle insisteth to clear that he was not changed in his affection towards them; and withall, by shewing how affectionate they were once to him for the Truth's sake which he did preach, he pointeth at their great inconstancy, if so he may, even by setting forth their deserved praises, make them ashamed of their pre­sent estrangedness unto him, and put on the same affecti­on towards him and to Truth, which once they had, ac­cording to his proposed scope, v. 12. In order to which, he declareth they were so far from doing him any per­sonal injury, for which they might apprehend him to bear them at hatred, that upon the contrary, they had shown much love and reverence unto him; which he cleareth, 1. by bringing to their remembrance, how that when he came to preach the Gospel first unto them, while they were yet in paganism, he did preach through much infirmity of the flesh; whereby is meaned, not only his humble way of deportment in his whole Ministry without the shew of humane wisdom and authority, (as weaknesse or infirmity is taken, 1 Cor. 2. ver. 3. compared with ver. 1.) but also and mainly those many sufferings he did undergo from the enemies of the Gospel among them, which Paul calleth elsewhere his infirmities, 2 Cor. 12. 10. and they are called of the flesh, because his flesh, or outward man, was most afflicted by them, the spirit, or inward man, being underpropped by God, 2 Cor. 4. 16. This is contained, ver. 13. Which sufferings are de­scribed from the end which God proposed to Himself in them, which was Paul's tentation, or trial, to wit, of his faith, patience, constancy, and other graces. 2. By ac­knowledging with thankfulness their respective carriage towards him all that time; particularly, they did not de­spise his sufferings, as taking no notice of them, neither did they reject him, or his Ministry, because of his suf­ferings; but did receive him, and the Truth delivered by [Page 192] him, though an afflicted persecuted man, with as much reverence and obedience, as if it had been preached by an Angel, or by Christ Himself in His own Person: this is all he meaneth by their receiving him as Christ Je­sus; for, if they had given him the honour due unto Christ in other respects, he would not have made men­tion of it without detestation, (See Act. 14. 14.) This is ver. 14. And 3. having, as it were in a parenthesis, men­tioned how happy a people they then were, even by their own grant, and this with a kind of exclamation (for the words do read, How great, or, of what sort was the bles­sedness? &c.) he cleareth their respect to him yet further, by testifying it was not counterfeit and in words only, but real, and so fervent, that they were ready to have be­stowed any thing upon him which possibly they could, and might tend to his advantage and encouragement in the work of the Gospel, even their very eyes not being excepted, if so it had been possible, that they being plucked out, could have been usefull unto him. This is contained, ver. 15.

From Vers. 13. Learn, 1. It seemeth good unto God to commit the heavenly treasure of the Gospel unto ear­then vessels, and to exercise those whom He imployeth to preach the Gospel, what, with the sense of their own infirmities from within, what, with heavie trouble from without; that so, while nothing appeareth in them to outward appearance, but what is subject to reproach and contempt, we may ascribe the glory of any good which is done by them, not to men, but to God, 2 Cor. 4. 7. for, this is the ordinary lot of other Preachers, which Paul sheweth here was his, even that through infirmity of the flesh he preached unto them. 2. When the Gospel cometh first into a place, then especially doth Satan stir up all his malice, and all that interest which he hath in wicked men, for creating trouble unto those whom God imployeth in the preaching of it; if so he may give the Gospel a dash, at its very first entry: thus Paul preached the Gospel at first through infirmity of the flesh; whereby [Page 193] is meaned mainly, if not only, those hard sufferings which he did meet with, as appeareth from the name of tenta­tion, or trial, which he giveth to this infirmity, ver. 14. Doct. 3. It is the duty of called Ministers to go on with courage in the Work of the Lord, notwithstanding of any discouragement of that kind, receiving manfully the first onset chiefly of Satan's fury, as knowing their ce­ding to him will make him more cruel, and their re­sisting of him will make him flee from them, Iam. 4. [...]7. for, Paul, even through infirmity of the flesh, preached to them at first. 4. Whoever do thus set their face against the fury of persecuters, it shall be no grief of heart, but mat­ter of joy unto them afterwards, to call to minde what hardships they have been made to undergo of that sort, as finding the Truth preached by them to have been ther­by confirmed, and their own fidelity in their Calling, and to the good of souls, manifested, and the power of God made known, by making His Truth spread the fur­ther, the more it was opposed: for, Paul calleth to mind his sufferings, when he preached the Gospel, as not being ashamed of them, because thereby all the advantages presently named were attained; Ye know how through infirmity of the flesh, I preached the Gospel.

From Vers. 14. Learn, 1. God's design in measuring out an hard lot and great opposition to those who are engaged in the work of the Ministry, is not to discou­rage, but to try them, by making His grace in them shine the more clearly, the more they are put to exercise it un­der their hardships and straits: for, Paul calleth his in­firmity or sufferings, his tentation or trial (See Iam. 1. 2. Luke 8. -13. and 22. 28.) and my tentation which was in my flesh. 2. As it is too ordinary for those who are at ease, to contemn, neglect, and be carelesse of the heavie afflictions and sufferings of others, chiefly of the Mini­sters of Jesus Christ, as if they were wholly unconcer­ned in what they suffer: So it speaketh much to the commendation of a People, when they lay to heart, and take notice of the sufferings of their faithfull Ministers, [Page 194] as if they were their own, and do sympathize with them under all their hardships: for, he commendeth the Ga­latians from this, that they despised not his tentation, or trial and affliction; the word signifieth, they did not set it at nought, as not worthy to be taken notice of, and so they have been duely affected with it. 3. So little love have men naturally to the Gospel, that they are ready to take occasion from any thing, to make them cast at it: even the necessary trials and afflictions, with which God seeth fit to exercise the Preachers of the Gospel, are suf­ficient ground for many to reject both the persons and doctrine of Ministers: for, Paul, commending these Ga­latians for their not rejecting of him, because of his in­firmities, sheweth the contrary sin to be very ordinary; Nor rejected, but received me, saith he. 4. It is high mat­ter of commendation unto a people, when the outwardly base and contemptible condition of Ministers doth not diminish any thing of that due respect which they owe to the Message which they carry: for, these Galatians are commended from this, that notwithstanding of his tentation, they rejected not, but received him as an Angel of God. 5. The faithfull Ministers of Jesus Christ, are to be held in high estimation for their works sake; so that as (all due respect being given unto their persons, 1 Tim. 5. 17.) the doctrine of Truth preached by them may be received with as much faith and reverence, as if an An­gel from Heaven, or Christ Himself were the Preacher of it; for, they are Ambassadors in Christ's place, 2 Cor. 5. 20. and the Word of God is alwayes truth and wor­thy to be received, whoever do preach it, neither doth it borrow any intrinsick authority from the person of the Preacher: Hence the Galatians are commended, that in this respect they received Paul as an Angel of God, even as Christ Jesus. See Luke 10. 16.

From Vers. 15. Learn, 1. The onely thing which maketh a people happy, is to have the doctrine of the Gospel (which is the mean of our reconciliation with God in Christ, 2 Cor. 5. 18.) preached among them, and [Page 195] to receive this Doctrine, and the faithfull Preachers of it, with all due reverence, love and subjection. The injoy­ing of honour, riches, and abundance of outward peace, is no blessednesse, being compared with this, Psal. 4. 6, 7. for, the Apostle speaketh of these Galatians while they were in that case, What, or, how great was then your bles­sednesse? 2. Injuries received afterwards will not obli­terate the inward sense, or mar the outward acknow­ledgment of favours formerly received in a thankfull mind: for, though the Galatians had done no private injury to Paul, ver.—12. yet, in their defection from Truth, they had wronged him for the Truth's sake, and notwithstanding he proclaimeth those evidences of their love and respect, which he had received formerly both in the former verse, and more expresly here, while he saith, I bear you record, ye would have plucked out your eyes, &c. 3. The love and reverence which People owe to Mini­sters, ought not to be verbal, and in profession only, but real also, even such as may evidence it self in the hearty bestowing of any thing which may be for their encou­ragement, or for advancing the Work of God in their hands: for, Paul proveth these Galatians had received him as they ought, from their readinesse to impart unto him all things necessary and possible for his encouragement; Ye received me, saith he, for I bear you record, ye would have plucked out your eyes. 4. Though, as is usually said, Charity begins at home, and we be commanded to love our neighbour only as our self, Mat. 22. 39. Yet there is a certain case, in which we must consider our neighbour, not only as a neighbour, but as a special instrument of God, and thus we are in some respects to love and pre­fer him unto our selves; and especially when he is an in­strument imployed by God for the defence and propa­gation of the Gospel, we ought to be ready to forsake the dearest things we have in the world, though it were our own hands, eyes, feet; yea, and our very life, if so it may promote the Work of God in his hands: for, in this case, it is not our neighbour, but Christ and the Go­spel [Page 196] which we prefer unto our selves, according to Mat. 10. 37. Hence, because Paul was such an instrument, the Galatians are commended for their readinesse to pluck out their own eyes, and to give them to him. 5. The wisdom and goodnesse of God hath so provided, that the hands, eyes, and other members of our body, being cut off, or plucked out, cannot be serviceable, or usefull unto the body of any other, hereby preventing the cruelty and tyranny of the greater sort, who would make no scruple to mutilate the bodies of their inferiours, if those mutila­ted members could serve for any use to themselves after­wards; for, saith he, If it had been possible, they would have plucked out their own eyes, importing, it was impos­sible, not simply to pluck them out, but that their eyes, being plucked out, could serve for the same use to him for which they did serve unto themselves.

Vers. 16. Am I therefore become your enemy, because I tell you the truth?

THe Apostle concludeth from what he hath said of their former kindnesse to him, that he was not now turned their enemy, nor estranged in his affection from them, (for, the interrogative hath the force of a vehe­ment denial) and that they had no reason to think so of him, this only excepted, that with much candor and in­genuity he had declared the Truth unto them, in opposi­tion to the Errors of the false Apostles; the absurdity of which reason, is also imported by the interrogative pro­pounded to them. Doct. 1. For Christians to entertain malice, or a spirit of private revenge one against another, as it is in any case sinfull; so when there hath been no personal injury offered, it is abominable; and hardly can it be conceived, that a man of conscience will be guilty of it: for, Paul, having declared that they had done him no injury, but shown much love and reverence unto him, denyeth that there was any just reason, why they could so much as conceive that he was turned an [Page 197] enemy unto them; Am I therefore become your enemy? 2. When men are once engaged in a sinfull course, and especially in the way of error, they are so dementate with it, that they can put no difference betwixt it and themselves; they have common friends and enemies; and whosoever is an enemy to it, is looked upon by them as an enemy to themselves: for, Paul, by telling the Truth in opposition to their Error, is looked upon as an enemy; Am I therefore become your enemy, because I tell you the Truth? 3. However a faithfull Minister will readily be mistaken for his freedom and ingenuity in the reproof of sin, as if he were an unfriend and enemy to the person reproved (when really he can give no such evident proof of his love and respect, Psal. 141. 5.) he is neverthelesse to go on in his duty, labouring to obviate all such mistakes and prejudices, as he best may: for, Paul ceaseth not to tell them the Truth, although he was looked upon as an enemy for his so doing, only he la­boureth to clear them of their mistake; Am I therefore become your enemy, &c.

Vers. 17. They zealously affect you, but not well: yea, they would exclude you, that you might affect them. 18. But it is good to be zealously affected alwayes in a good thing, and not only when I am present with you.

THe Apostle, in further prosecution of the former pur­pose, obviateth an objection, arising from that fer­vent zeal, or that intense love joyned with serious endea­vours to oppose, and a kind of indignation against any thing that might prove hurtfull unto them, which the false Apostles seemed to carry towards them, beyond what Paul did; so that yet they had reason to doubt of his affection to them. The Apostle answereth, It was true indeed that the false Apostles pretended great love to, and zeal for them, but their zeal was not of the right stamp, as not having that which is truly good for its object, to wit, the edification of those for whom they [Page 198] seemed zealous, but rather their destruction, while all their zealous endeavours did tend to exclude them, and rent their affection from Paul himself, and other faithful Pastors. And again, as their zeal did deviate in the object, so also in the scope proposed, which was, not to gain these Galatians to Christ, but popular applause to themselves; and that Paul, and such as Paul was, be­ing cryed down, they alone might be doted upon with a blind kind of zeal and affection, ver. 17. but lest, by condemning their false zeal, he should have seemed to cry down all zeal, therefore he discovereth what true and praise-worthy zeal is, and this, as it seemeth, with an eye to his own practice, whose zeal towards those Galatians, first, was so ordered, that the thing whereunto his zeal for them did carry him, was in it self good, and for their good and edification. Secondly, it was constant, so that distance of place, which occasioned an alteration in them towards him, had not made him to alter towards them, ver. 18. Doct. 1. See chap. 1. ver. 7. doct. 5. concerning his suppressing the name of the false Apostles, whereby he sheweth more of indignation towards them, nor he could have done by giving them any designation, though never so base; They zealously affect you. 2. Hereticall Preachers and Seducers will be exceedingly fervent and zealous for their erroneous opinions, and pretend much love and affection to the People of God, while they are about to make them imbrace their Errors: for, saith he, They, to wit, the false Apostles, zealously affect you. 3. Eve­ry thing which goeth under the name of zeal, or which truly hath much of zeal and fervency in it, whether for opinions, or persons, is not to be approven, there being so much of sinfull zeal which an hypocrite may have, and therefore is not to be valued or regarded; So doth the Apostle speak of their zeal, They zealously affect you, but not well. 4. There is a renting zeal, which carrieth the person wherein it is, with a violent fervor to rent the Church of Christ, and to create prejudices in the minds of people against their faithfull Pastors while they exte­nuate [Page 199] their good, 2 Cor. 10. 10. and above measure ag­grege their sins and infirmities; all such zeal is sinfull, and unworthy to be taken notice of: for, the Apostle proveth that their zeal was not good from this, that it carried them to rent those Galatians from Paul, and the Body of the Christian Church; They would exclude you. 5. There is a self-seeking zeal, when men, pretending much love to God and to the good of souls, are really hunting after the breath of applause to themselves, and that they alone may have greatest weight in peoples affections, all such zeal is also sinfull: for, he condemneth the zeal of the false Apostles, because their great design in what they did, was to make those Galatians zealously to affect them. 6. As the great design of false Teachers, and the upshot of all their most zealous and fervent endeavours, is, to gain credit among the people to their opinions and per­sons; So the usual method whereby they walk for at­taining this end, is, first to alienate the minds of people from their own Pastors, that so they themselves may be looked upon as only worthy to have room in peoples affections; for, this was the method of the false Apostles, They would exclude you, to wit, from us, that you might af­fect them, saith he. 7. The Ministers of Christ would so condemn the counterfeit of saving graces, which may be found in hypocrites, as that they do not in the least measure reflect upon the real graces of God's Spirit, which are found only in true Believers: for, Paul having condemned their false zeal, falleth immediately upon the commendation of true zeal; But it is good to be zealously affected alwayes in a good thing. 8. It is not enough that the thing which we do, be in it self good, except our affections be somewhat warmed with love to the duty, and stirred up with an holy indignation and revenge against any thing which would divert us from it: for, this is that zeal which is here commended, It is good to be zealously affected, saith he. 9. It is required in godly and approven zeal, first, that it be orderly, neither ma­king nor upholding rents or schisms in the Church, and [Page 200] betwixt the People of God and those who are over them in the Lord: for, the false ungodly zeal of the false Apostles, is condemned from this, that they would have excluded those Galatians from Paul. Secondly, that it be sincere, as aiming, not at base and selfish, but approved ends, such as God's glory, 2 Cor. 11. 2. our own (Rev. 3. 19.) and our neighbours salvation, Col. 4. 13. for, their zeal is condemned from this, that their great design in all they did, was to make the Galatians affect them. Thirdly, that it be according to knowledge (Rom. 10. 2.) as chusing right and approven means for bringing about the proposed end, and not putting forth it self indiffe­rently upon every thing good or bad without choice; for, saith he, It is good to be zealously affected in a good thing. Fourthly, that it be constant, not intending or remitting according as more of prosperity or adversity doth attend the making conscience of our duty (Joh. 6. 26.) but alwayes one and the same, notwithstanding of any extrinsecal change of that kind; for, saith he, It is good to be zealously affected alwayes. Doct. 10. A Minister would labour to have his conversation so christian, that, if need require, he may give his own practice for an in­stance, or example of any duty which he presseth upon others, as Paul doth here; for, having required constancy in zeal, he hinteth at his own practice, who was zealous for their good alwayes; and not only when he was present with them.

Vers. 19. My little children, of whom I travel in birth again until Christ be formed in you, 20. I desire to be present with you now, and to change my voice, for I stand in doubt of you.

HE doth yet further pursue the intended scope, which is to perswade them of his affection to them, by ma­king it yet more appear, that his zeal for them was of the right stamp, and not like that of the false Apostles, In that, first, he was at great trouble and pains for their good, such as are the pains of a woman in travel. Se­condly, [Page 201] his design in all his labour and pains, was, not so much to make them affect him (which was all that his adversaries sought after) as, to get the image of Christ (which being once wrought in them by the means of his Ministry, was now marred by their defection) again repared in them, and its lively lienaments drawn upon them: which expressions of his intire affection, are much sweetned by the affectionate stile of little chil­dren, given unto them; So that his whole discourse doth breath out no lesse affection than that of a tender mother towards her dear childe under some languishing disease or consumption, ver. 19. And thirdly, that he desired vehemently to be with them face to face, which was no great evidence of any hatred to them, especially consi­dering the end of his desire, to wit, that being more fully acquainted with their case, he might accommodate him­self in his speaking to them, whether in meeknesse or severity, unto their temper; and that because, being now at a distance, he could not understand their temper so exactly, and therefore was somewhat perplexed, and in doubt how to deal with them. All which, do expresse to the life, how tender, constant, sincere, and well-ordered his affection and love was towards them, ver. 20.

From Vers. 19. Learn, 1. There ought to be such a con­formity betwixt the heart and the tongue, that the tender and warm expressions of kindness uttered by our tongue, may be undoubted evidences of that real kindnesse and respect which is seated in the heart; otherwise fair words are but foul flatteries, abominable both to God and man, Prov. 27. 14. for, Paul doth speak to these Galatians most affectionatly, as a mother to her dear children, wherein he would have them to read his very heart; My little children, saith he. 2. The Ministerial Calling, is an im­ployment of no small labour and pains, partly, because of much labour and diligence which is required to fit a man for that imployment, and for every part of it, 1 Tim. 4. 13, 15. Act. 20. 20. and partly, because of many out­ward troubles and persecutions which do usually attend [Page 202] the faithfull discharging of it, Mat. 10. 17. but mainly, because the object of that imployment is the charge of people, with relation to their spiritual and eternal con­cernments, (Heb. 13. -17-.) in which, as people are most apt to miscarry, so their miscarrying therein is most dis­honourable unto God and dangerous to themselves; and therefore the Minister, whose charge doth ly about those, and maketh conscience of his charge, cannot but be much exercised even to wearynesse, and the wasting of his natural spirits with a tide of contrary affections, as hopes and fears, joy and sorrow, desire and indigna­tion, &c. 2 Cor. 11. 28. Hence Paul setteth forth the mea­sure of his ministerial pains by the travel of a woman with childe; Of whom I travel in birth, saith he. 3. Though it be God only, who by His own almighty Power doth beget us to that new and spiritual life of Grace, Iam. 1. 18. 1 Cor. 3. -6. yet, He maketh use of called Ministers as the ordinary means and instruments, by whose ministery His Spirit doth effectually work, and bring about the conversion of sinners, Rom. 10. 17. and therefore the honour and title of being spiritual fa­thers and mothers is conferred upon them; hence it is that Paul not only calleth them his little children, but also saith, he did travel in birth with them, whereby he compareth himself to a woman in travel, and the work of the Ministry to the travel it self, by the means where­of children are born to God. 4. Though those who are once regenerated, cannot totally fall away from grace, so as to stand in need of a second regeneration (for, the seed of God abideth in them, 1 Joh. 3. 9.) yet, they may so far fall away, as that the new man of Grace in them will be much marred, and all lively evidences of their regene­ration, ly under ground and in the dark, and so, as that to outward appearance there will be nothing of the life of God in them: for, though Paul saith not, he be got them again; yet, be did travel in birth with them again, that so Christ might be formed in them: which supposeth, that the Image of Christ in them was much darkened, the beauty [Page 203] thereof marred, and their spiritual life and motion hid and hardly discernable, as the life and motion of an un­born childe in the womb. 5. The great end of a Mini­ster's pains, and that, which not being attained, he is not to cease, or to rest satisfied, is not so much his own ex­oneration, as to have a near conformity to Christ, and the draughts of His Image, consisting both in knowledge (Col. 3. 10.) and holinesse (Eph. 4. 24.) wrought in the hearts and lives of his hearers: for, this was aimed at by Paul; Until Christ be formed in you, saith he.

From Vers. 20. Learn, 1. The presence of a Pastor with his Flock, is so necessary in order to the entertaining of mutual affection, and the suppression of prejudices when they are yet in the bud, and before they come to any great height, and in order to a Minister's better up­taking of the peoples case and condition, and to his ap­plication of suitable and seasonable remedies; that, (though a Minister may sometimes be necessarily with­drawn from his Flock, yet) he ought alwayes have a desire to be present with them, without neglecting any occasion, when it offereth, of returning to them; for, thus was it with Paul, I desire to be present with you. 2. A Minister ought to take notice, so far as is possible, of the several conditions and dispositions of his People; that hereby he may know, how to carry himself, and to speak to them in that way which he conceiveth will be most gaining upon every one, admonishing some, reproving others, comforting and instructing some, and sharply threatning others: for, this we conceive is meaned by Paul's changing of his voice, in order to which, he desired to be present with them; that so knowing their case, he might the better fit his speech to their condition. 3. As the People of God are not all of one, but of different tem­pers, some being more tractable, and some more obsti­nate, some more soft and easie to be wrought upon by the Word, and some more obdured, some more subject to heartlesse discouragements, and others to high and lofty unsobernesse of spirit; So that way of dealing in a [Page 204] Minister which will be profitable for the one temper, will not be so for another: for, Paul, being ignorant of their present temper, stood in doubt of them, as fearing, if he did not fall upon a right way of dealing with them, he might do them more hurt than good. 4. Though a Minister may sometimes have reason to doubt what way to take with a people in order to their gaining, and be not a little perplexed, lest there be not successe answerable to his pains; yet he is not to give over, but must go on, doing what is likeliest, and depending upon God for suc­cesse: so doth Paul here; for, though be stood in doubt of them, or was perplexed for them, yet he sendeth this Epistle to them.

Vers. 21. Tell me, ye that desire to be under the Law, do ye not bear the Law?

IN the third part of the Chapter, the Apostle confirmeth and illustrateth the truth of the whole preceding dispu­tation concerning our Justification by Faith, and not by Works, and the abolishing of the ancient legal Dispen­sation of the Covenant of Grace, and this by the history of Abraham's family, whereby he sheweth the Lord did prefigure not only the doing away of that ancient Dis­pensation under the dayes of the Gospel, but that also so many as did adhere unto it, (being considered as it was set in opposition to the Covenant of Grace, by those who sought to be justified by the works of the Law) were kept under the bondage of sin and wrath here, and at last should be banished from the face of God. And, on the other hand, that a more clear dispensation of the Cove­nant of Grace should succeed under the New Testament, and that those who, according to the tenour of that Co­venant, did seek to be justified through Faith in Christ, should be the children of God, free from the bondage of Ceremonies and of God's wrath here, and possesse the heavenly inheritance hereafter.

In order to this, the Apostle first prefaceth in this vers. [Page 205] by citing his adversaries and all others, who of their own accord, without and contrary to God's Command, did put themselves again under the yoke of the Mosaical Law, and sought to be justified by the Works thereof, (otherwise all Believers are under the Moral Law as the rule of their life, Eph. 6. 2.) he prefaceth (I say) by ci­ting all such to hear what the Law it self, or that Scrip­ture which is a part of those five Books of Moses which are called the Law (Rom. 3. 21.) doth say to this pur­pose: and withal he taxeth them indirectly for their not understanding the scope of the Law, and of the doctrine relating to it, notwithstanding of their pretending so much to the knowledge of it. Doct. 1. The Minister of Jesus Christ, is so far in the spirit of meeknesse to con­descend to the humours of those, who oppose themselves, in order to their gaining, as that he alwayes keep up his authority amongst and over them, as an Ambassador in Christ's stead, 2 Cor. 5. 20. for, Paul, having for con­descendence and tendernesse carried himself to them, as an affectionate mother, doth now carry the matter with more authority, citing and commanding them to hear a clear refutation of their error; Tell me, saith he. 2. So ignorant are all men naturally of that righteousnesse which is of God by Faith, that when it is offered they do what they can to reject it, and (such is their pride and madnesse) go about to establish their own righte­ousnesse by Works, betaking themselves to stand or fall according to the sentence of the Law and Covenant of Works; for, the Galatians were thus mad, who, re­jecting the offer of Christ's righteousnesse in the Gospel, desired to be under the Law, to wit, so as to be dealt with by God according to the sentence of it. 3. The Doctrine of the written Law, is so far from giving any patrociny to that dangerous error of Justification by Works, That this error ariseth mainly from ignorance of the Law, and chiefly of that which is the scope of the Law, to wit, Christ for righteousnesse, Rom. 10. 4. for, Paul doth point at the reason of their so great desire to be under the [Page 206] Law, even their not hearing the Law, so as to under­stand it; Do ye not hear the Law, saith he.

Vers. 22. For it is written, that Abraham had two sons, the one by a bond-maid, the other by a free-woman. 23. But he who was of the bond-woman, was born after the flesh: but he of the free-woman, was by promise.

THe Apostle, in the second place, propoundeth the ty­pical history of Abraham's family, taken from, Gen. 16, and 21. chapters. The sum whereof is, that as Abra­ham had two sons, to wit, Ishmael and Isaac, (he had al­so several others by Keturab, Gen. 25. 2. but these two are only mentioned, as being appointed by God to pre­figure the present purpose) the condition of which two sons did differ in two things, first, That the one, Ishmael, was born of a bond-woman or servant, to wit, Hagar, Gen. 16. 1. 15. and so was but as a servant himself, and not the heir, Gen. 21. 10. The other, Isaac, was born of a free-woman to wit, Sarah, (Gen. 21. 2, 3.) who had been never a servant, but mistris, and joynt in the go­vernment of the family with her husband, and there­fore Isaac himself was no servant, but a free-man, even the heir, ver. 22. A second difference did ly in the prin­ciple of their generation and birth; for, Ishmael was born after the flesh, or by the ordinary strength of nature, his mother Hagar being a young woman and fit for concep­tion, Gen. 16. 2. but Isaac was not conceived nor born from any such principle, Sarah his mother being ninety years old when she conceived, Gen. 17. -17. and so, ac­cording to the course of nature, unfit for conception, Heb. 11, 12. but he was born by promise, or by vertue of that promise made to Abraham, Gen. 17. 16. and the mira­culous operation of God, ver. 23.

From this history of Abraham's family, considered in it self, and leaving the mystery prefigured by it, to its own place. We Learn, 1. The best of men are not per­fect, there having been some things even in the holy Pa­triarchs, [Page 207] which were not commended, but only tolerated by God, as a lesser evil for prevention of a greater. Such was their polygamy or marrying of moe wives than one, which though contrary to the first institution of Mar­riage (Mal. 2. 15. and Mat. 19. 4, 5, 8.) yet was pra­ctised by many of the Patriarchs, as not knowing, or at least not considering what sin was in it, being blinded, partly by the tyranny of common custom, and partly by that great desire which they had to multiply their poste­rity, that if it were possible the Messias might have de­scended of their line: Thus even Abraham had two wives, a bond-maid, and a free-woman. 2. The best of men are in no small hazard to be so far overpowered with tenta­tions to mis-belief under the delayed performance of di­vine Promises, and the want of all lawfull probable means for the performance of them, as to close with sinful means for bringing of it about, and to repute themselves free from guilt in so doing, as if a good and necessary end could commend a sinfull mean for attaining to it: for, Abraham, having a promise that the blessed Seed should come of him (Gen. 12. -3.) and having waited for a childe until Sarah his wife through age had lost all hopes of conception, is moved, at her desire, to go-in unto Ha­gar his bond-maid, that he might obtain seed by her (Gen. 16. 1, 2.) rather than the Promise should ly un­performed; The one by a bond-maid, saith he. 3. The Lord standeth not in need of our sinfull means for bring­ing about of His own gracious work towards us: for, after that Ishmael is sinfully begotten upon the handmaid, the Lord maketh Sarah conceive a son miraculously, in whom the Promise was to have its accomplishment; The other by a free-woman. 4. The Lord hath placed in the natures, as of beasts and birds, so of men and women, an ordinary power of generation and conception, wher­by one generation may succeed to another, until the hea­vens be no more, and that men who cannot live any long space of time in their own persons, may in a kind perpetuate their life and memory in their posterity unto [Page 208] all succeeding generations; Thus Ishmael was born after the flesh, or by the ordinary strength of nature. 5. As the power of God is engaged to give a being and sub­sistance unto every thing contained within the compasse of a Promise, Isa. 46. 11. So it doth accordingly per­form, even when all ordinary means and second causes do fail, and become uselesse for bringing about the thing promised: for, a promise being made to Abraham, that Sarah should have a childe, she conceiveth and beareth Isaac, not after the flesh, or according to the ordinary course of nature, but through vertue of that Promise; But he of the free-woman, was by promise, saith he.

Vers. 24. Which things are an Allegorie; for these are the two Covenants; the one from the mount Sinai, which gen­dreth to bondage, which is Agar. 25. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.

IN the third place, the Apostle expoundeth the mystery which was lurking under, and prefigured by the for­mer history. In order to which he sheweth, that those things, or the Scripture presently cited is an Allegorie, that is, besides the literal historical sense of the words, God intended that the purpose contained in them should shadow forth the state of His Church in the following particulars, So that Abrahams two Wives did represent the two Covenants, to wit, the old Covenant, or the Co­venant of Grace under the old Administration, (Heb. 8. 7.) which Covenant was greatly mistaken, and did de­generate unto a plain Covenant of Works, in the sense of many who did adhere unto it. 2. The new Covenant or the Covenant of Grace under the new Administra­tion, Heb. 8. 8. The first of which Covenants he sheweth was prefigured by Agar the bond-woman; and he de­scribeth it, 1. from the place where it was first given, to wit, upon mount Sinai. 2. From the like effect produced [Page 209] by it with that of Agar, to wit, that as Hagar, so this Co­venant especially as it was generally mistaken for a Co­venant of Works, did beget children unto bondage, that is, they who adhered to that Covenant, so taken, were not thereby freed from their bondage to sin, Satan, and God's wrath (chap. 3. 10.) and were of a servile mer­cenary disposition, as doing whatever they did in God's service, not from love, but slavish fear, and of purpose to merit Heaven by their good works, Mark 10. 17. This is ver. 24. And, (having, as it were in a parenthesis, shewen the fitnesse of the former resemblance, because mount Sinai, where the old Covenant was first delivered, is also in God's providence called Agar by the Arabians) he describeth this Covenant thirdly, from those, who in the time of the Apostles did tenaciously adhere to it, by shewing that the earthly Jerusalem, or the Jewish Church, not, as she was in her best times, but in that present age did answer, that is, as the Original doth bear, was in the same rank, or did keep a kind of harmony and concord with that Covenant, because that Church, and the members thereof, called here her children, did remain in a servile condition, which he shewed before, was the fruit of adhering unto this Covenant, as it was now adulterated and corrupted, ver. 25. Now, though the Spirit of God maketh use of the history of Abraham's having two wives, to set forth a spiritual mystery, not condemning his fact; yet, this doth not justifie his poly­gamy, no more than injustice in stewards is justified by the parable, Luke 16. 1. it being sufficient that the Word of God doth condemn polygamy elsewhere, Màl. 2. 15. and Mat. 19. 4, 5, 6. Doct. 1. Though there be only one genuine sense and meaning of every place of Scrip­ture, which is sometimes expressed in proper (Gen. 1. 1.) sometimes in figurative and borrowed speeches, Luke 13. 32. (otherwise, if Scripture had moe meanings than one, it should be ambiguous and doubtsom) yet this hinder­eth not, but that the sense of Scripture may be somtimes not simple, but composed, so that there is one thing sig­nified [Page 210] immediately by the words, and another thing im­mediately by the purpose comprehended in the words, and but mediately by the words themselves, as it is in types and allegories: for, this history did immediatly set forth the state of Abraham's family, and the state of Abraham's family did shadow forth the state of God's Church in the particulars afore-mentioned; Which things are an Al­legory, saith he. 2. Though the Spirit of God speaking in Scripture, giveth us expresse warrant to expound some places of Scripture, as holding forth, by way of type or allegory, some further purpose, than what the words do either in their proper or usual acception bear; yet it doth not follow hence, that we may without such war­rant expound other Scriptures after the same manner, or hold forth our witty inventions of that kind, as a part of the meaning intended by the Spirit of God in those Scriptures: for, the Spirit of God expresly sheweth, that this Scripture, or, those things are an Allegory. 3. It is a very usual way of speaking in Scripture, whereby the name of the thing signified, is given to that which doth only signifie and represent that thing; So is it in the words of the institution of the Lord's Supper, Mark 14. -22. and so is it here, where the Apostle, speaking of Abraham's two wives, saith, Those are the two Covenants; not that they were essentially such, but because they did represent and prefigure them. 4. Though the Covenant of Grace, entred by God with sinners in Christ, hath been but one for substance in all ages of the Church, Heb. 13. 8. yet, there hath been divers wayes of admi­nistrating it, one especially under the Old Testament, and another under the New: hence is it, that this one Cove­nant is held forth as differing from it self, and as if it were not one, but two; for, those are the two Covenants, saith he. 5. The Covenant of Grace, as it was dispen­sed under the Old Testament, (because the Law, and the curse of the Law, was then much pressed, and the grace contained therein but darkly propounded) was therefore generally looked upon as a Covenant of Works, and [Page 211] the most part did so rely upon it, and expect life from it [...] for, the Apostle speaketh of the Covenant made on Sinai, in this sense, while he saith, it did gender unto bondage, to wit, as it was mistaken for a Covenant of Works; and how it is said in that sense to gender unto bondage, is cleared in the Exposition; The one from the mount Sinai, which gendreth unto bondage. 6. Hagar, Sarah's bond­maid, did fitly represent and prefigure the Covenant of Grace, as it was delivered upon mount Sinai, not only for the reasons contained in the Text, but also because as Hagar was once a second wife to Abraham, and Ishmael her son for a while Abraham's presumed heir, Gen. 17. 18. yet, after she began to contest with her mistris Sarah (Gen. 16. 4.) and her son to persecute Isaac the childe of pro­mise, both mother and son were cast out of Abraham's family, and deprived of all hope of any inheritance in the Land of promise, Gen. 21. 9, 10. So, the Law of Mo­ses, or the Covenant given by God upon mount Sinai, while it was rightly used as a Pedagogue leading to Christ, it did bring forth children to God, heirs of the heavenly inheritance, such were all sincere Believers un­der the Old Testament; but when it was abused, and set up as a Covenant of Works in opposition to the Co­venant of Grace, it did then bring forth children unto bondage, and those who did so adhere unto it, were de­tained under damnable slavery, and cut-off from Christ, Gal. 5. 2. for, the Apostle, shewing that this Covenant was prefigured by Agar, doth hint at one reason which leadeth us to seek after moe; Which Covenant, saith he, is Agar: for Agar is mount Sinai in Arabia. 7. No Church or People hath Religion so firmly established, which in progresse of time may not make such apostasie from it, as that there will be a vast difference betwixt what they once were, and what they now are: for, such a Church was Jerusalem once, Psal. 76. 1. 2. but now her case was much altered; Therefore, saith he, this Covenant doth answer, or keepeth concord with Jerusalem, not which once was, but now is (importing there was a [Page 212] foul change to the worse) And is in bondage with her children.

Vers. 26. But Jerusalem which is above, is free, which is the mother of us all.

THe Apostle, having shewen that Hagar did prefigure the first or old Covenant, doth now briefly describe that second or new Covenant which was prefigured in Sarah: First, by declaring where that Covenant did re­side, or who adhered to it, to wit, Jerusalem which is above, whereby is not meaned the Church triumphant in Heaven; for, it is clear he speaketh of a Church, whereof Believers upon earth are members, even the Mi­litant Church, especially of the truly regenerate, claim­ing to life according to the tenour of the Covenant of Grace, although the Catholick Church-visible be not excluded, seing it is a Church begetting children to God by the use of Ordinances, and is here called Jerusalem, because that City was a type of the true Church, for her compactnesse and order (Psal. 122. 3.) beauty (Psal. 48. 2.) and divine protection which did attend her, Isa. 31. 5. and this Church is said to be above, because her ori­ginal is from Heaven, Iam. 1. 17. and the lively mem­bers thereof have their conversation in Heaven, Philip. 3. 20. Secondly, by shewing the state wherein those who adhere to this Covenant are; a state of freedom from sin, (Rom. 6. 18.) the curse of the Law (Rom. 8. 1.) and the yoke of that ancient legal dispensation, Ephes. 2. 15. Thirdly, by declaring who are the children of this Co­venant, or members of the true Church adhering to this Covenant, even all sincere Believers, whether Jews or Gentiles. Doct. 1. The Lord doth never so far give way to the spirit of error and rage of persecution, but even in the worst of times He hath some who do keep their gar­ments clean, and hold up a banner for Truth, notwith­standing of all contrary endeavours for the utter extirpa­tion of it: for, though Jerusalem, the usual place of Gods [Page 213] abode, was at this time in bondage with her children, a very receptacle of Christ's enemies (Act. 8. 1.) and chief head of all that opposition which was against the Go­spel, Act. 9. 2. yet, God wanted not a Church, even Jerusalem which is above. 2. As freedom from God's wrath and curse may be attained and enjoyed under bo­dily bondage and oppression: so, being attained, it ma­keth the attainer truly free, so that all his other bondage is not to be valued much: for, the true Church, though for the time heavily oppressed in her members, ver. -29. of whom some were also in a state of bodily servitude, Col. 3. 22. yet, because of her freedom from God's wrath and curse, she is said to be free, as if this bondage being removed there had been none remaining; Jerusalem which is above, is free. 3. Though those who are rege­nerate, do owe their new birth to God their Father only, in so far as the vertue and power whereby they are brought from death to life is only His, Eph. 1. 19. and neither Church-Ministry, nor any created power what­soever, can by any proper efficiency reach this so divine and supernatural an effect; yet, the Church is the mo­ther of all the Regenerate, in so far as she is gifted with Ministers (1 Cor. 12. 28) whose office is to dispense the Word, which Word, being blessed of God, is both the seed of this new birth, 1 Pet. 1. 23. as also the food and milk (1 Pet. 2. 2.) whereby the new-born children are nourished: for, in this sense the Apostle saith, Jeru­salem is the mother of us all. 4. Though no Church, no, not the Church universall, which is most properly our mother, ought to be heard and obeyed, further than her Commands do agree with the Commands of God our Father, Act. 4. 19. yet, we are still to give her respect and reverence, as also to employ our parts and graces, and all that is ours, for the defence and advancement of her just interest in our places and stations, and that because she is the mother of us all.

Vers. 27. For it is written, Rejoyce thou barren that bearest not; break forth and cry, thou that travellest not: for the desolate hath many moe children than she which hath an husband.

THe Apostle, in the fourth place, confirmeth the truth of the former mysterie by a Scripture taken out of Isa. 54. 1. where the Prophet doth direct his speech to the Christian Church under the Gospel, as she was to be in her beginnings, and about the time of Christ's incar­nation and sufferings (whereof he had most clearly pro­phesied, chap. 53.) and having designed her by the name of a barren woman that beareth not, and travelleth not, be­cause of the paucity of Converts to the Christian Faith at that time; and of a seemingly desolate woman with­out an husband, because of the crosse and persecution, which she was then to be under, he exhorteth her to re­joyce, and to expresse her joy against all contrary dis­couragements; and that because her state should be changed, and she made a more fruitfull mother, by a nu­merous accession of converts to the Christian Faith from among the Gentiles, than the Jewish Synagogue her self, who formerly had enjoyed God's grace and presence, and at that time should seem to be more owned of God because of the great prosperity, multitude of followers, and outward beauty attending her beyond the Christian Church. Doct. 1. The supream Judge, by whom all controversies of Religion are to be determined, and in whose sentence we are to rest, is the holy Spirit speaking in Scripture: for, Paul in this present controversie ap­pealeth to Scripture; For it is written, saith he. 2. It is not the Churche's lot to be alwayes alike fruitfull in bringing forth children to God; she hath her barren times, wherein the labours of Christ's Ministers are at­tended with little successe, and but very few are converted by their pains and this even somtimes when outward means are such, as may be most promising of fruitful­nesse, [Page 215] the Lord hereby inculcating this necessary Lesson, That the great work of converting souls dependeth not upon most promising means, 1 Cor. 3. 6. for, the Pro­phet, having an eye mainly (as we shewed in the Expo­sition) to the first beginnings of the Christian Church, when Christ Himself was a Preacher, Rom. 15. 8. cal­leth her by the name of barren that beareth not, that tra­velleth not. 3. The Lord will sometimes for good and necessary reasons (expressed, chap. 1. ver. 13. doct. 6.) give His Church and People so far over to the rage of persecuters, and own them as little under trouble to the view of the world, as if He had no interest in them as their Lord and Husband: for, in this respect, the Apostle calleth the Christian Church desolate, that is, without an husband in appearance; For the desolate, &c. 4. A false declining; yea, an apostate Church may be, to out­ward appearance, much more owned of God, as to the multitude of followers, external beauty, outward prospe­rity and freedom from the crosse, than the true Church; So that none of those things are infallible marks of a true Church: for, the Jewish Synagogue, because of those things, seemed to have an husband, when the Christian Church was desolate; Than she that hath an husband. 5. The wise Lord hath thought it fit to make His Church, and real Believers in the Church, lyable, as to their outward condition mainly, to great variety and many changes, it being almost impossible that we who are of such changeable tempers our selves, should bear any one condition right for any long time together, and not miscarry one way or other under it, Psal. 55. -19. for, the Church, for that time barren and desolate, was to have many children; The desolate hath, or, as the words may also reade, shall have many children. 6. It is the duty of God's People to compose their affections, espe­cially those of joy and sorrow, suitably to God's various way of dealing with them: for, the Church, before barren, and therefore sad, is to change her sorrow into joy upon God's changing His way of dealing with her; [Page 216] Rejoyce thou barren: for the desolate hath many moe chil­dren. 7. The enlargement of Christ's Kingdom, and gaining of many sinners to God, together with the weakning of Satan's interest in the world, ought to be entertained with much joy: for, saith he, Rejoyce, break forth and cry: for the desolate hath many moe children than she that hath an husband. 8. So many are the discourage­ments of the Godly, and so many causes of grief, which are as heavy weights and strong bars to bear down and keep in their joy, That this duty of rejoycing is not easi­ly come at, even when God in His gracious providence giveth reason for it: Hence the command is inculcated in several words, Rejoyce, cry, and break forth; which last, supposeth that many restraints from this duty are lying-on, which must be broken-through before the heart can attain to it.

Vers. 28. Now we, Brethren, as Isaac was, are the children of promise.

THe Apostle, in the last place applieth this typical history, and the scriptural confirmation of the myste­ry prefigured by it. And first, by asserting what himself really was, and what in charity he yet conceived many of them at least to be, he sheweth the only way of at­taining the heavenly inheritance, as children, to be by vertue of the Covenant-promise, in resemblance of Isaac who was so begotten, ver. -23. and tacitly implyeth, that it is not attained by vertue of our own natural endea­vours, or fleshly priviledges, whereof the Jewish Sy­nagogue and her followers did boast, (chap. 6. ver. 12-) and wherein they were represented by the childe of the bond-woman, Ishmael, ver. 23-. Doct. 1. A Minister ought to prosecute general Doctrine so far, untill it be brought home to the particular state and case of his hea­rers, by pertinent and close application, as that where­in the life and power of preaching doth mainly consist, 1 Tim. 5. 20. for, Paul resteth not untill he make appli­cation [Page 217] of the Doctrine in hand; Now we, Brethren, as Isaac was, &c. 2. The humours of people are sometimes so ticklish, that a Minister hath need to proceed to the work of applying general Truths unto them with that warinesse and circumspection, as to point out their duty, and what he would have them to be, rather by shewing his charitable thoughts of them that they are so already, than by any direct up-stirring of them to it: for, so doth Paul here point at their duty of quiting confidence in the flesh, and of betaking themselves to Faith in the Promise, by shewing he did in charity judge of them as those who had done so already; Now we, Brethren, are children of the promise. 3. That any of Adam's lost seed, who are by nature children of wrath, do become the children of God, and heirs of eternal life, is only by vertue of the gracious promises of the Covenant of Grace, in so far as, first, they are begotten into a new and spiritual life, not from any principle of natural strength and vigor, Rom. 9. 16. but by the force of those Promises, enlivened by the Spirit of God, 2 Cor. 10. 4. And secondly, their right to Heaven ariseth, not from any works which they do, Tit. 3. 5: but from Faith in the Promise, Joh. 3. 16. for, in this sense we are called children of the promise.

Vers. 29. But as then he that was born after the flesh per­secuted him that was born after the Spirit, even so it is now.

HE applyeth the present purpose, in the second place, for consolation to the true members of the Christian Church, against those persecutions which they sustained from the false Apostles, and such others as adhered to the Jewish Synagogue, and to the doctrine of Justification by Works, first, by shewing that the like persecution did befall Isaac, and was prefigured by those bitter moc­kings which Isaac, who was begotten by the power of Gods Spirit, according to the tenour of the Promise, did suffer from Ishmael, who was begotten by the ordinary [Page 218] strength of nature, and boasted in his carnal outward priviledges, (See Gen. 21. 9.) As it was then, so it is now, saith he. Doct. 1. It hath been, and yet is the ordinary lot of God's Children, to suffer hard things from the men of this world, the Lord having seen it most fitting, that by the crosse they come to their Crown, and through many tribulations enter into the Kingdom of Heaven, Act. 14. 22. for, Paul speaketh of persecutions, as a thing common to the Church in all ages; But as then, even so it is now, saith he. 2. The sorest persecutions and trou­bles which the Godly endure, do frequently come from those who are otherwise tyed unto them by most strict and nearest relations, of kinred, acquaintance, or such like; This being Satan's aim herein, that their sufferings may have so much the more of bitter gall and worm­wood in them, as they are inflicted by such, from whom better things in reason might have been expected, Psal. 55. 12, 13. for, Isaac is persecuted by his brother Ishmael; But as then he that was born after the flesh persecuted him who was born after the Spirit. 3. Amongst those other persecutions, which the Godly must endure, the scourge of tongues is one, and not the least, especially when god­lesse men, taking occasion from their low condition, do mock at their interest in God, and labour to shame them from their confidence, as if the Promise of God were of none effect: for, Ishmael's mocking of Isaac, being yet a childe, spoken of, Gen. 21. 9. (wherewith was doubt­lesse joyned his mocking of the Promise made to Isaac) is here called persecution; He that was born after the flesh persecuted, &c. 4. Whatever wicked men may pretend; yet the true rise of all their malice and opposition to those who are truly godly, is their inward antipathy to the work of Grace in the Godly, which they themselves want: for, so much is hinted at by the description here given of Ishmael the persecuter, he was born after the flesh, he had no more than what the power of nature did carry him to; and of persecuted Isaac, he was born after the Spirit, or by the power of the Spirit of God, wherby he did pre­figure [Page 219] those who are truly regenerate, which are born not of bloud, nor of the will of the flesh, nor of the will of man, but of God, Joh. 1. 13. Doct. 5. This may furnish with no small encouragement and comfort under hardest sufferings, that nothing befalleth us but what is common to men, and hath been the Churche's ordinary lot in former ages: for, this is Paul's scope, even to comfort Christians under their present sufferings, because Isaac did indure persecution as well as they; But as then, even so it is now, saith he.

Vers. 30. Neverthelesse, what saith the Scripture? Cast out the bond-woman and her son: for the son of the bond-woman shall not be heir with the son of the free-woman.

HE comforteth them, secondly, from this, That the Jewish Synagogue, and those who adhered thereto, prefigured by Agar and Ishmael, should be cast out of the Church of God from the society of the Saints, and from the inheritance of life everlasting, according as was sha­dowed forth by the like sentence of ejection from Abra­ham's family past upon Hagar and Ishmael, at first by Sa­rab, (Gen. 21. 10.) and authorized afterwards by God Himself, Gen. 21. 12. Doct. 1. The Childe of God can have no solid comfort against, nor yet be sufficiently guarded from stumbling at the outwardly prosperous state of the wicked, or the afflicted state of the godly, un­till he consider what is God's mind revealed in Scripture either of the one or the other: for, the Apostle, to comfort them against the wicked their prosperity and persecution flowing from it, doth lead them to Gods mind in Scrip­ture; Neverthelesse, saith he, what saith the Scripture? 2. Though God be slow to anger, and is not easily pro­voked wholly to dissolve and cast off a Church, or Peo­ple, who were once named by His Name, even when they turn persecuting apostates; yet if they be not gained by His long-suffering patience, but, notwithstanding, go on to persecute truth, and to maintain their damnable [Page 220] heresies, He will quit them at the last, by suffering them to make total apostasie from Him: for, the Jewish Sy­nagogue, though persecuting Truth, and maintaining Justification by Works, and several other Errors, was not yet cast off by God, but was to be rejected shortly after this, as is not obscurely hinted at by the Apostle while he citeth this Scripture, leaving the application of it unto themselves, Cast out the bond-woman and her son, &c. 3. As it is no small disadvantage to Truth, and to those who do maintain it, when their persecuting adversaries do lurk under the mask of God's true Church, and are generally taken for such: So it is no lesse comfort when God taketh off that mask, and maketh it appear unto the world, that they are not the Church of God, but the Synagogue of Satan: for, the Apostle's scope, is, to comfort the Christian Church, that the Jewish Syna­gogue, who for the time gave out her self and was gene­rally taken for the true Church, and thereby procured no small authority to her erroneous doctrine and way, should shortly be cast out, and not have so much as the face of a Church; What saith the Scripture? Cast out the bond-woman. 4. There is no Salvation, nor any hope of Salvation unto any who are without the true Church: for, the Jewish Synagogue being once un-churched, her children, and those who adhered in all things to her, were debarred from the heavenly inheritance, as Agar and Ishmael once being cast out of Abrahams family, Ish­mael was thereby debarred from having any part in the promised Land; Cast out the bond-woman and her son: for the son of the bond-woman shall not be heir, &c. 5. The Doctrine of Justification by Works, when it's not only doctrinally maintained, but also practically walked in, doth exclude the maintainer of it from having any part in the Kingdom of Heaven: for, so much was prefigured by the son of the bond-woman, against whom a sen­tence is passed, that he shall not be heir with the son of the free-woman.

Vers. 31. So then, Brethren, we are not children of the bond-woman, but of the free.

HE comforteth them, thirdly, from this, That they who for the time were persecuted by the Jewish Sy­nagogue, were not children of the bond-woman, or members of that company and society, which was pre­figured by Hagar, and so in no hazard from the former terrible sentence, but being children of the free-woman, or members of that Church which was prefigured by Sarah, they had right to the heavenly inheritance; where­by, as by all which he hath formerly said, he doth indi­rectly exhort those Galatians to quit their present error of seeking after Justification by Works, and their tena­cious adherance to that ancient Pedagogie of Moses, as they would not exclude themselves from the heavenly inheritance. Doct. 1. As a Minister must sometimes denounce most terrible judgments against the obstinate and godlesse; So he ought most carefully to guard such denunciations as those; lest they to whom they do not appertain make application of them, and be discouraged by them: for, Paul doth guard the former denunciation, while he saith, So then, we are not children of the bond-woman. 2. The heavie denunciation of fearfull judg­ments to come upon any, are speaking warnings unto us to flee from that way wherein those have walked who are so threatned: for, having shewn that the bond-wo­man with her son, were to be cast out, he inferreth, So then we are not children of the bond-woman, but of the free, which hath the force of an indirect exhortation to quit all relation unto the bond-woman, as they would escape the threatned judgment.

Vers. 1. STand fast therefore in the liberty wherewith Christ hath made us free, and be not in­tangled again with the yoke of bondage.

THe Apostle, first, exhorteth them stedfastly, con­stantly, and against all contrary opposition, to maintain both in judgment and practice the for­mer doctrine of the Churches freedom, especially from the Levitical Ceremonies. Secondly, he dehorteth them from coming under that intolerable bondage, which did attend the making conscience of those ceremonial obser­vances, Act. 15. 10. and had some resemblance with that bondage of Idolatry, under which they formerly were, with relation to which, he saith, be not again intangled. See chap. 4. ver. 9. Thirdly, he inforceth the exhorta­tion more directly by six arguments, The first whereof, which is in this verse, is, Because Christ had purchased this freedom to the Church by His Bloud. Doct. 1. Then only is it seasonable to labour upon the affections of an erring people by exhortation and reproof, when suffi­cient pains have been first taken to inform their judge­ments, and by strength of reason to convince them of their error: otherwayes exhortations, perswasions, and reproofs will prove but poor and weak arguments: for, Paul useth this method here, while having formerly gone about by Scripture and Reason to convince them of their Error, he doth now exhort them; Stand fast therefore, &c. 2. Every man by nature is a bondslave, as being under the bondage of sin (Rom. 6. 17-) Satan (Eph. 1. -2.) the [Page 224] curse of the Law, Gal. 3. 10. The Jews moreover were under bondage to the Ceremonial Law, the observing whereof was a bondage because of the great trouble, pain in the flesh and expence which did attend the ob­servation of it; and therefore it especially is meaned by the yoke of bondage in this place. See Act. 15. 10. for, while he saith, Christ hath made us free, he supposeth a foregoing-bondage. 3. Jesus Christ, by his obedience and death (chap. 4. 4, 5.) hath purchased freedom and liberty unto His Church; a liberty not to do evil, Rom. 6. 1. nor from the yoke of new obedience, Mat. 11. 29. nor from the crosse, Mark 8. -34. nor yet from that due obe­dience and reverence which inferiours ow to superiours, Col. 3. 22. Rom. 13. 1. but from the dominion of sin, Rom. 6. 14. the tyranny of Satan, 2 Tim. 2. 25, 26. the curse (Gal. 3. 13.) and irritating power of the Law, Rom. 7. 5, 6. from observing the Ceremonial Law of Moses, Col. 2. 14. and much more from subjecting our Con­sciences to the Rites, Doctrines, Ceremonies and Laws of men in the matter of Worship, Col. 2. 20. for, saith he, Christ hath made us free. 4. The consideration of the worth and price which Christ hath put upon our free­dom and liberty in all the fore-mentioned particulars, even such as He hath given Himself for the purchase of it, ought to indear it unto us so much, as that contrary to all opposition, and to the utmost of our power and abi­lities, and upon all hazard whatsoever, we may with courage and constancy, in our places and stations, stand to the defence of it: for, so much doth the Apostle en­joyn, saying, Stand fast therefore to the liberty, and that be­cause Christ hath made us free. 5. Though civil liberty and freedom from bodily bondage be so much desired, that even before we be called to it, we are ready to break all bonds and aspire to be at it, Jude ver. 8. Yet, so ig­norant are we of that worth, which is in spiritual liberty and freedom from spirituall bondage, that hardly can we be excited to seek after it, or made to stand to it when it is attained, but are in daily hazard to return to the [Page 225] flesh-pots of Egypt, preferring our former bondage to our present liberty. Hence the Apostle findeth it necessary to inculcate this duty so much of standing to the liberty, and of not being intangled again with the yoke of bondage. 6. Multiplicity of external Rites and significant Ceremo­nies in the matter of Worship, is not only a burden and yoke to the conscience, hard to be born, but also an intan­gling and insnaring yoke, especially when folk do place all their religion in these, so that when once the conscience hath stooped to take on this yoke, hardly can it again be shaken off, the truth whereof doth hold in Rites and Ceremonies, which are even appointed of God, but much more in those, which are appointed only by men: for, the Apostle calleth the Ceremonial Law a yoke, and such as would intangle them; Be not intangled again with the yoke of bondage; he alludeth to oxen whose necks are tyed to the yoke with cords, or somewhat else, that they may not shake it off.

Vers. 2. Behold, I Paul say unto you, that if ye be circum­cised, Christ shall profit you nothing.

HE addeth a second argument to inforce the exhorta­tion, wherein, having opposed his own Apostolick Authority for confirming the truth of what he is to say against all who would contradict it, he affirmeth that the observing of any one Ceremony, and especially of Circumcision, (to wit, as of a thing, which ought of ne­cessity to be done, and as a part of a mans righteousnesse necessary to salvation; in which sense it was pressed by the false Apostles, Act. 15. 2.) did cut off the observer from all benefit by Jesus Christ. The reasons of which sentence, are, first, the holding up of Circumcision, and by consequence the whole bulk of that Mosaical Dispen­sation, did say in effect that Christ was not yet come, seing all those were to be done away at His coming, Heb. 9. 10. Secondly, Christ must either be our whole righteousnesse and compleat Saviour, or not at all, Act. [Page 226] 4. 12. Isa. 42. 8. So that by joyning Circumcision with Christ, as a necessary part of their righteousnesse, and a cause of salvation, Christ did cease from being a Saviour to them at all. Doct. 1. A Minister of Jesus Christ ought not to satisfie himself in this, that, what he spea­keth is pertinent and apposit to the present purpose, but would also endeavour, that those to whom he speaketh may with attention and faith receive it off his hand, In order to which, it is not inconvenient that all-alongs his discourse he labour to quicken their attention by spea­king somewhat for that very end, especially when he is to utter any Truth of singular concernment, or from re­ceiving whereof he apprehendeth the hearers may be somewhat averse: for, such a truth is here delivered by Paul, and therefore he prefixes a note of attention to it; Behold, saith he. 2. A Minister ought to be so confi­dent of the truth of his doctrine, and of his own autho­rity from Christ to deliver it, that although his doctrine be contradicted, and his authority undervalued, he may yet with boldnesse assert both the one and the other: for, though Paul's Apostolick Authority was questioned, (See upon chap. 1. ver. 12.) and the Truth which he here holdeth forth much contradicted, Act. 15. 2. Yet he opposeth his own Authority for the confirmation of this Truth against all who would oppose it; Behold, I Paul say unto you, if ye be circumcised. 3. That Paul, in this dispute, excludeth from Justification, not only works flowing from the strength of man's free-will, without grace, but also those which flow from a gracious root wrought in the heart by Christ, appeareth from this, that those against whom he disputeth professed faith in Christ, (and so could not maintain that the works of a natural man, destitute of Christ, did justifie) otherwayes, this had been no cogent argum [...]t to refute their opini­on, that if they were circumcised, Christ should profit them nothing. 4. Many do professe Christ who shall receive no saving advantage by Him, especially they who rely upon any thing besides Him, or joyntly with Him, [Page 227] as the meritorious cause of their salvation: for, saith he, If ye be circumcised, Christ shall profit you nothing.

Vers. 3. For I testifie again to every man that is circumcised, that he is a debtor to do the whole Law.

HEre is a third Argument, to which also Paul premit­teth his Apostolical Authority, seriously affirming, and by a publick profession confirming, (for so the word rendred testifie doth signifie) that whosoever now (Christ the substance being come) did observe Circum­cision (to wit, in the way wherein it was urged by the false Apostles, Act. 15. 2.) he was thereby engaged to keep the whole Law, and this, the whole Ceremonial and Judicial Law, (Circumcision being the initiatory Sacrament engaging the Receiver to the whole Mosaical Pedagogie, Exod. 12. 48.) and the whole Moral Law, and that under the hazard of condemnation. The rea­son whereof, is, That no lesse than universal and perfect obedience to the Law in all its precepts is required unto this, that a man be justified by Works, Gal. 3. 10. Doct. 1. Of how much the nearer concernment unto the salvation of hearers any Truth is, the Minister of Christ ought so much the more to insist upon it, and with so much the greater seriousnesse and fervency to inculcate and presse it, as a matter of life and death; that people may know he believeth, and therefore speaketh, and con­sequently may be the more moved with what he spea­keth: for, Paul speaking of a Truth, the not-receiving whereof would have condemned those Galatians, he doth with much vehemency insist upon the pressing of it; I testifie again, saith he, to every man that is circumcised. 2. Because it is a matter of no small difficulty to get those reclaimed who are engaged in an evil course, Jer: 13. 23. therefore frequent testimonies would be given by Christ's Ministers against them in it; that hereby the guilty party may have the lesse of ease and peace in their way, and thereby, through God's blessing upon [Page 228] His own mean be made to quit it, 2 Tim. 2. 25. And at least, the Lord's Servants may be the more exonered, Ezek. 3. 19. and others of the Lord's People preserved from being infected with that sin, which they do so much and so frequently testifie against, 1 Tim. 5. 20. for, in order to those ends. Paul (having once, and oftener, both in this Epistle, and by his preaching, doubtlesse, while he was with those Galatians, testified against this dan­gerous error of theirs) doth here give further testimony against it, while he saith, For I testifie again to every man. 3. It is wholly impossible for any meer man to keep the Law of God perfectly in this life, and to obtain salva­tion by so doing, Paul taketh this for granted; other­wise this argument, that circumcision did engage them to keep the whole Law, under hazard of condemnation, had not been cogent; He is a debtor to do the whole Law. 4. Though Believers in Jesus Christ be not delivered from their obligation to the least duty which is required by any precept of the Moral Law, Mat. 5. 19. yet, they are not under that exact rigor and condemning power of the Law, whereby eternal wrath is denounced against the sinner for the meanest breach of the Law, Deut. 27. 26. for, while he speaketh of their being debtors to do the whole Law, as a sad terrifying consequence of their being circumcised, it must be understood not simply of their obligation to obedience, but of an obligation under the penalty of the Law's curse; and hereby it is imported that sincere Believers are not under this obligation, else the argument were of no force.

Vers. 4. Christ is become of no effect unto you, whosoever of you are justified by the Law; ye are fallen from Grace.

FOlloweth a fourth Argument, to wit, Whosoever did observe the Levitical Ceremonies as they were pressed by the false Apostles, or sought to be justified by their observing of them, they by so doing had renounced Christ, and all benefit to be had by Him, (for, the word [Page 229] rendred Christ is become of no effect to you, signifieth, ye are made void of, and separated from Christ) and had fallen from the way and doctrine of Free-grace: for, Grace here seemeth to be taken for the doctrine of Grace, as Tit. 2. 11. The reason of the consequence, is, that Grace and Works are not consistent in the justification of a sinner; if the one have any hand in it, the other hath none, Rom. 11. 6. Doct. 1. Those sad consequences mentioned here, and in the preceding verses, do not strike against the observing of Circumcision simply, and at all times and cases, (for, even at this very time the obser­vance thereof was tolerated to the weak Jews, Rom. 14. 6. and to some of the stronger sort also, as of a thing at that time indifferent to them, for eschewing the offence of the weak, Act. 16. 3.) but as it was pressed by the false Apostles, even as the cause of a mans Justification be­fore God: for, to be circumcised, and to be justified by the Law, are equivalent phrases in the Apostle's meaning, as is clear from ver. 2, 3. compared with this; Whosoever of you are justified, or seek to be justified by the Law. 2. To make apostasie from Christ, and the Gospel once recei­ved, is of more dreadfull consequence, than the not re­ceiving of Him, or not reaping any profit by Him at all: for, having spoken (ver. 2.) of their receiving no ad­vantage by Christ, as one bad consequence of their being circumcised, which was common to them with those who never professed the Name of Christ, he doth here mention their apostasie from Christ and Grace, as ano­ther bad consequence, which he reserveth to the last place, as being more formidible than any of the former; Ye are become separate from Christ, ye are fallen from Grace. 3. The Apostle's consequence, whereby he in­ferreth, that they who seek Justification by Works, are fallen from Grace, doth no wayes prove that the truly Regenerate can really or totally fall from God's grace and favour: for, by Grace is meaned the doctrine of Grace. Besides, their falling from Grace is only con­ditional, and suspended upon their seeking Justification [Page 230] by Works, in which damnable error the truly Regene­rate cannot finally, at least, persist, Mat 24. -24. al­though for a time they may be overtaken with it; Who­soever of you are justified by the Law, ye are fallen from Grace.

Vers. 5. For we through the Spirit wait for the hope of righ­teousnesse by Faith.

HE addeth a fifth Reason, to wit, That Paul himself, and other Jews who before their conversion to the Christian Faith were circumcised, being now converted and taught by the holy Ghost, did renounce all confi­dence in their own works or carnal priviledges, whether Circumcision or any other, and did look for Heaven (called here Hope, because it is the object of our hope, as Tit. 2. 13.) only by vertue of that righteousnesse of Jesus Christ which is laid hold upon by Faith. Doct. 1. The riches of a Believer, are not so much in possession, as in expectation and hope; We wait for the hope, or, for Heaven hoped for. 2. None have right to Heaven here, or shall enjoy it after this, who are wholly unrigh­teous, and destitute of all righteousnesse; for, it is called the hope of righteousnesse, as being attained unto by the Righteous only, and by vertue of their righteousnesse. 3. No personal righteousnesse of our own, doth entitle us to this blessed hope and heavenly inheritance, Tit. 3. 5. but only the righteousnesse of Christ imputed to us, Rom. 5. 19. and apprehended by Faith, which therefore is called here Righteousnesse through Faith. 4. It is only the inward efficacious teaching of God's Spirit, which can sufficiently instruct us in the knowledge of this im­puted righteousnesse by Faith, and make us with secu­rity and confidence venture our eternal well-being, and hope of Heaven upon it: for, saith he, We through the Spirit, or being taught by the Spirit of God, do wait for the hope of righteousness. 5. The experience and example of other exercised gracious Christians, ought to be of [Page 231] great weight to incline our judgment and affections to­wards an assenting unto, and imbracing of those Truths, from which they have drawn spiritual consolation: for, Paul doth reason, that they ought to receive the doctrine of Justification by Faith, because he himself, and other believing Jews did venture their salvation in that bot­tom; For we wait for the hope of righteousnesse through Faith. 6. The example of none, though of never so much reputation in the Church, is to be followed as an absolute rule, but in so far only, as their practice is ap­proven by the Spirit of God speaking in Scripture, Isa. 8. 20. for, Paul, to make his example a sufficient rule for them to follow, sheweth he did nothing but as he was taught by the Spirit of God; For we through the Spirit wait, saith he.

Vers. 6. For in Jesus Christ, neither Circumcision availeth any thing, nor Uncircumcision, but Faith which worketh by love.

HEre is his sixth Reason, which militates not only against the observing of Circumcision, and those other Levitical Ceremonies, as a part of a mans righte­ousnesse before God, but also against the necessity of ob­serving them at all; Because in Jesus Christ, or, in the state of the Church under the Gospel after Christ was manifested in the flesh, neither the observing of these things, nor the neglect of them, did commend a man to God, as acceptable service to Him; the service which He now requireth, being only a true lively Faith, evi­dencing it self to be such by the fruits of a new life, com­prehended under the love of God and our neighbour, Rom. 13. 8. Doct. 1. Though Circumcision and the rest of those Levitical Ceremonies were once enjoyned, and accordingly to be practised as a necessary part of Wor­ship, Gen. 17. 10, 11. so that the performance of them in the way required, was service acceptable to God, Gen. 8: 20, 21. and the neglect and contempt of them, was in a [Page 232] high measure detestable, Exod. 12. 19. Yet, Christ being come in the flesh, who was the substance of all those shadows, (Col. 2. 17.) the command whereby they were enjoyned did cease, they remaining for a season chiefly to the Jews, and some of them also to the Gentiles, (Act. 15. 29.) in their own nature indifferent, so that the using or not using of them (except in the case of eschewing scandal, Rom. 14 21. and of bearing testimony to the doctrine of christian liberty, Gal. 2. 3, 4.) did neither com­mend a man, nor make him guilty before God: for, saith he, In Jesus Christ, neither Circumcision availeth any thing, nor Uncircumcision. 2. To impose the ty of a Command upon any thing as a necessary part of divine Worship, wherein the Word hath left us free, or to subject our selves to any such Command, is a receding from, and a betraying of that liberty which is purchased unto us by Christ: for, he maketh their receiving of Circumcision as a necessary part of Worship, a receding from this li­berty; because now in the dayes of the Gospel there is no command from God to be circumcised: For in Jesus Christ (saith he) neither Circumcision availeth any thing, nor Uncircumcision. 3. The ceremonial Law being abolished under the New Testament, Christians are not left desti­tute of work, and idle: for, though in Jesus Christ, neither Circumcision availeth any thing, nor Uncircumcision; yet, Faith, which worketh by love, availeth. 4. The sum of a Christian man's task now under the Gospel, is the ex­ercise of Faith, which is the great Command of the Go­spel, 1 Joh. 3. 23. and of Love, or new obedience; for, Love is the fulfilling of the Law, Rom. 13. 10. neither is the use of the Sacraments, and of other pieces of com­manded Worship hereby excluded; for they are helps of our Faith, Rom. 4. 11. and a part of those duties of love which we owe to God, as being enjoyned by the se­cond Command: for, saith he, in Christ Jesus availeth Faith that worketh by love. 5. Though Faith only doth justifie, there being no other grace which concurreth with it in this work, Gal. 2. 16. Yet, Faith is not alone [Page 233] in the heart, no not when it doth justifie; but is alwayes accompanied with the grace of Love to God and our neighbour: for, in Christ Jesus no Faith availeth any thing, or will be owned by Him as true and saving, but that which worketh by Love. 6. Though Faith and Love be alwayes conjoyned; yet, Faith, in order of nature, at least, hath the precedency; it being impossible that we can discharge any duty of Love to God, or our neigh­bour, sincerely or acceptably, before we close with Christ for the acceptation of our persons by Faith, Heb. 11. 6. and thereby draw covenanted furniture from Christ for through-bearing in our duty, 1 Tim. 1. 5. for, saith he, Faith worketh by Love, or is efficacious, and putteth forth its efficacy in Love, as the fruit thereof.

Vers. 7. Ye did run well, who did hinder you, that ye should not obey the Truth?

HE further presseth the former exhortation indirectly, by four Arguments, first, By commending them for their former forwardnesse in the imbracing of this now controverted Truth (which he calleth their running well, or, with a sort of beauty and comlinesse; for so much doth the word signifie) and shewing no satisfying rea­son could be given for their present defection from it, and from walking according to it. Doct. 1. A christian life is like to a course, or race, from Earth to Heaven by the way of Holinesse and all commanded duties, espe­cially the exercise of Faith and Love; and therefore we ought to carry our selves in this way, as those who run in a race (See Philip. 3. 13. Doct. 4.) for, the Apostle setteth forth their progresse in Christianity by a meta­phor taken from Runners in a race; Ye did run well. 2. It is very ordinary for new Converts to be carried-on with a greater measure of affection and zeal, and to make swifter progresse in this christian course, than others, or they themselves afterwards, when they are of older stand­ing; The newnesse of the thing, the first edge which is [Page 234] upon their affections not yet blunted by change of cases, and multiplicity of duties, and Gods restraining for a time the violent assault of multiplied furious tentations, untill they be a little confirmed and engaged in his way, together with His affording a more plentifull measure of His sensible presence at first, than afterwards, do all contribute hereto: for, those Galatians at, and for a sea­son after their first conversion, did run, and run well. 3. As those who once made good progresse in the wayes of God may afterward sit up, their after-carriage pro­ving no wayes answerable to their promising begin­nings: So, when it falleth thus out, it's matter of a sad regrate unto beholders, and of a deserved reproof unto the persons themselves: for, thus was it with those Ga­latians, whose defection is matter of astonishment to Paul, and of a sad rebuke to them; Ye did run well, who did hinder you? 4. No satisfying reason can be given, for which any, who once did enter the way of truth and holinesse, should alter his course, take up an halt, or make defection from it, and thereby cause the wayes of God to be evil spoken of, 2 Pet. 2. 2. for, Paul's question, Who did hinder you? importeth that none in reason could have hindered them. 5. When people fall remisse and lazie in giving obedience to known Truth, they are upon the very brink & precipice of defection unto contrary Error, and of apostasie from the very profession of Truth: for, therefore the Apostle doth challenge them for not obeying the Truth, though their apostasie from Truth be mainly intended; implying, that not obedience to Truth, and apostasie from it, are near of kin each to other. 6. The serious consideration of a mans former forwardnesse in the wayes of God, and how little reason can be given for his present backsliding and remissnesse, is a strong incitement to do the first works, and by future diligence to regain what he hath lost by his former negligence: for, the Apostle's scope, is, to incite towards a recovery of their lost liberty by the consideration of those two, Ye did run well, who did hinder you?

Vers. 8. This perswasion cometh not of Him that calleth you.

HE preoccupieth an objection; for, lest haply they had said, They were fully perswaded in their con­science, that the way wherein they now were, was ap­proven of God; he reponeth, that whatever perswasion they might have of that kind, it was but a meer delusion, as not coming from God, who had called them to chri­stian liberty, ver. 13. but from the Devil and his emis­saries. Doct. 1. The greatest untruths and foulest errors may be attended, in those who vent them, with no small measure of confidence and perswasion, that they are un­doubted Truths: for, Paul doth here speak against such a perswasion in those Galatians; This perswasion cometh not of Him, saith he. 2. There is much perswasion and confidence, whereof God is not the author, and especi­ally that, which taketh darknesse for light, and error for truth: this perswasion is not of God, or real, but a strong delusion, arising from arrogancy and self-conceit in the person erring (2 Tim. 3. 2, 4. compared with ver. 6.) together with his strong engagements from credit, profit, or some other lust, to follow that error, which do blind the understanding, 2 Tim. 4. 3. but especially from the powerfull working of Satan, who blindeth the minds of those who believe not the Truth, 2 Cor. 4. 4. 2 Thess. 2. 9, 10. for, saith he, This perswasion cometh not of God. 3. Whatever perswasion cometh not of God, and is not grounded upon the Word of Truth, is not to be valued, but looked upon as a delusion, with how­much-soever confidence it be vented: for Paul regardeth not their perswasion upon this ground; It is not of Him that calleth you, saith he. 4. This may evidence perswa­sion or confidence, not to be of God, or real, but a meer delusion, when that thing, the truth or lawfulness where­of we seem to be perswaded of, is contrary unto that which we are called unto of God, by vertue either of our [Page 236] general or particular calling: for, the description here given of God from His calling of them, importeth, their opinion was contrary to that christian liberty, to which they were called of God; and therfore perswasion about it, was not to be regarded; This perswasion cometh not of Him that calleth you, saith he.

Vers. 9. A little leaven leaveneth the whole lump.

HE obviateth a second objection; for, if they should have said, There was no reason why Paul should make so much noise, seing they had not imbraced the whole Jewish Religion, but did only observe some Ce­remonies thereof, and neverthelesse remained constant in the Christian Faith; yea, and possibly, that even this much was not common to them all, but the deed of some few only. He answereth by a similitude taken from Lea­ven, That a little false doctrine (to which leaven is com­pared, Mat. 16. 12.) may easily in progresse of time corrupt a mans judgment in every other point of Do­ctrine, and that a small number of scandalous or seduced persons, (to whom leaven is compared, 1 Cor. 5. 6.) may very speedily infect the whole Church. Doct. 1. When they who are overtaken with sin and error can­not any longer hold off conviction, or defend their pra­ctice by strength of reason, it is ordinary for them to mince and extenuate the sin of which they are convinced, and to make but small matters of greatest offences: for, the similitude here used, supposeth there was an ap [...]nesse in them thus to extenuate their error; A little leaven, saith he. 2. It is the duty of Christ's Ministers, not only by force of reason to endeavour a sinners convicti­on, that his way is sinfull or erroneous, but also to fore­cast those shifts, whereby the sinner being convinced of his sin or error, may readily go about to extenuate it; and having found them out, to shew the vanity and lightnesse of them: for, the Apostle doth forecast, that readily they would extenuate their sin from this, that it [Page 237] was but a little one, and maketh their extenuation to be without ground, shewing that a little leaven leaveneth the whole lump. 3. The Church of Christ, and every par­ticular member thereof, ought carefully to resist and watch against the very first beginnings and occasions of sin, but especially of error; The Church by labouring authoritatively to convince the gain-sayers, Tit. 1. 9 and by timeous and prudent application of Church-censures, in case of incorrigible obstinacy, Tit. 3. 10. and every particular Christian by labouring to be established and fixed in the Truth, Col. 2. 7. lest he be carried about with every wind of doctrine, Eph. 4. 14. and by avoiding all unnecessary commerce and fellowship with those who are carried away with a spirit of error, 2 Joh. 10. for, the least of errors, and the smallest number of seduced persons, are here compared to leaven, a little quantity whereof doth secretly insinuate it self, and insensibly convey its sournesse unto the whole masse or lump.

Vers. 10. I have confidence in you through the Lord, that you will be none otherwise minded; but he that troubleth you, shall bear his judgment, whosoever he be.

HE doth indirectly presse the former exhortation, se­condly, by shewing his confidence grounded upon charity (1 Cor. 13.) that through the Lords gracious working with them, they should be reclaimed from their Error, and made yet again to imbrace the same Truth, which he did preach; But withall, lest from this his charity to them, they should conclude the Error wherein they were, was not very dangerous; therfore he sheweth his just indignation against it, by denouncing deserved wrath and judgment to be inflicted, partly, in this life, partly, in eternal death, against their prime seducers, without any exception, save that of repentance, which is to be understood in all threatnings, Jer. 18. 7, 8. Doct. 1. A loving Minister, and zealous for the good of souls, when he hath to do with those who are overtaken in a [Page 238] fault, will of necessity be tossed with the tydes of con­trary affections, and, as it were, divided betwixt the exercise of hopes and fears: love in Paul, did stir up both those affections, by making him fear the worst of those Galatians in the preceding verses, and yet hope the best of them here; I have confidence in you through the Lord, saith he. 2. The Minister of Jesus Christ is not to de­spair of their recovery who do oppose themselves; but ought in charity to hope the best of all men, so long as they are curable: I have confidence in you through the Lord, that ye will be none otherwise minded, saith he, which was not a confidence of Faith grounded upon a word of pro­mise, and therefore infallible; but a confidence of cha­rity and love to their good, which made him hope, that God would bring about their deliverance, wherein, though the event should have disappointed him, yet he had not transgressed, seing that in our judgment of per­sons, where things are doubtsom, we are commanded to hope the best so far as may be, 1 Cor. 13. 7. Doct. 3. It is convenient also that a Minister sometimes make known unto the people that charitable confidence which he hath of their recovery, The knowledge whereof may not only furnish the people themselves with some heart and courage to set upon their duty arising from their Mini­sters hopes and confidence, but also commend their duty and make it lovely to them, as being pressed upon them by one, who hath evidenced his love and charity toward them by that his confidence. Besides, it is looked up­on as a thing disgracefull, to disappoint those, who from love to, and desire after our good, do hope the best of us: Thus Paul maketh them know his confident hope of their recovery; I have confidence that you will be [...] otherwise minded, saith he. 4. As the sinners first con­version from sin to holinesse is God's work, Eph. 2. 5. So the recovery of a sinner from his backsliding and de­fection, is no lesse a work of infinit Power, Psal. 51. 10. and the only work of God: for, the Apostle, speaking of his confidence of their recovery, doth rely not upon [Page 239] their strength, but on the Lord for bringing about the thing hoped for; I have confidence in you through the Lord, saith he. 5. A Minister would so make known to people his charitable confidence of their recovery from sin and error, as he may not thereby give them ground to conceive that he is not much displeased with their sin, and so render them secure under it, as making a sleeping pillow of those his hopes: for, the Apostle, having shewen his charitable confidence towards the seduced people, doth evidence how dangerous their error was, notwithstanding, by denouncing Gods judgment against their prime seducers; But he that troubleth you, shall bear bis judgment, saith he. 6. How the native and ordina­ry effect of error is to trouble the Churches peace, See Chap. 1. Vers. 7. Doct. 3. But he that troubleth you. 7. Though there were not a Christian Magistrate to in­flict civil punishment upon seducers, and those, who by drawing disciples after them do trouble the Churches peace, or, though the Christian Magistrate do not make conscience of that, which is his duty herein, Rom. 13. -4. yet, such evil doers as those may certainly expect their deserved judgment from God, either here, or hereafter to be inflicted, either immediately by Himself, Zech. 10. 7. or mediately by some one instrument or other, Zech. 13. 3. for, though there was now no Christian Magi­strate to punish such; yet Paul with much confidence affirmeth, He that troubleth you, shall bear his judgment. 8. So just is God, that when He maketh inquisition for bloud in His day of vengeance, He will suffer no impe­nitent transgressor, how subtil soever, escape His most accurate search, nor yet passe free from the dint of His avenging stroke, who-ever he be for parts, power, or estimation: for, he speaketh in the singular number, he that troubleth you, to shew, that every one, and, as it were, apart, and one by one, should be taken notice of, and shall bear his judgment, whoever he be, that is, without ex­ception of persons.

Vers. 11. And I, Brethren, if I yet preach Circumcision, why do I yet suffer persecution? then is the offence of the crosse ceased.

HE presseth the exhortation, thirdly, by refuting a ca­lumny, whereby, as it seemeth his adversaries would have made people believe, that Paul, by circumcising Timothy, to prevent the stumbling of the weak Jews (Act. 16. 3.) had declared himself to be of the same judgment with them in the present controversie. And he answereth, denying that he did urge Circumcision to be observed by the Gentiles at all, (Act. 21. 25.) nor yet by the Jews in the sense of his adversaries, and giveth two evidences of the truth of his denial; First, if he had preached Cir­cumcision, the Jews would not have persecuted him, as they constantly did. Secondly, they would not have ta­ken offence at the preaching of the Gospel, or of Salva­tion through Christ crucified, which is here called the Crosse, or doctrine of the Crosse, as 1 Cor. 1. 18. The truth of both which consequences lyeth in this, that the great reason why the Jews did persecute the Apostle, and were such enemies to his doctrine, was his preaching down of Circumcision, and the whole frame of that an­cient legal administration, under which they were born and educated, Act. 21. 28. Doct. 1. It is the ordinary lot of faithfull Ministers, to be subject unto slander and reproaches, not only in respect of their lives, Rom. 3. 8. but also in respect of their Ministry and Doctrine, as if they were Hereticks: for, even Paul is reported of as a preacher of Circumcision, which is supposed, while he saith, If I yet preach Circumcision. 2. So active are here­tical seducers, as they leave no mean unessayed which may serve to confirm and establish their seduced follow­ers, if it were even to spread reports of their chiefest op­posits, that they are secretly and under-hand of the same opinion with themselves, and that sometimes they de­clare their judgments to that purpose: for, so did they [Page 241] report of Paul, as is here supposed; If I yet preach Cir­cumcision. 3. The faithfull Minister of Jesus Christ, though he be maliciously and basely reported of, ought not to render evil for evil unto those who have invented or entertained such reports, but to return love for their hatred, and good for their evil, labouring more to vin­dicate himself, than to rub disgrace upon them, where­by he shall heap coals of fire upon their head, Rom. 12. 20. for, so doth Paul, while he laboureth only to clear himself to those Galatians, among whom he was mis­reported of giving them the affectionate stile of Brethren; And I, Brethren, if I yet preach Circumcision, why do I yet suffer persecution? 4. While we labour to clear our selves from false imputations or calumnies, we had need to use much circumspection in declaring the matter of fact, lest we fail in any one circumstance and so be found lyars, while we go about to justifie our selves; for, Paul is thus circumspect while he denyeth not that he did cir­cumcise any (for he circumcised Timothy, Act. 16. 3.) or that he did ever preach Circumcision (for he did so while he was a Pharisee, Gal. 1. 13, 14.) but that he did preach the observing of it now as a thing necessary to salvation; If I yet preach Circumcision, saith he. 5. A faithfull Minister neither ought, nor will conceal any part of necessary Truth, which he is otherwise called to preach, though he certainly know, he will incur hazard, losse and persecution from men because of it: for, Paul knew he was persecuted by the Jews for his preaching against Circumcision, and yet he preacheth; Why do I yet suffer persecution? 6. Neither is he to conceal any part of necessary Truth, when the eminent hazard of peoples salvation call [...] for the preaching of it, though imbittered enemies should take occasion from his preach­ing of that one Truth to reject all Truth: for, Paul preacheth down Circumcision, though the Jews did take occasion from his so doing to reject the whole Go­spel: for, saith he, Then, to wit, if he had preached Cir­cumcision, the offence of the Crosse is ceased. 7. If men [Page 242] once place Religion and Worship in rites, ceremonies, and such externall observances, the most substantiall Truths of God and duties of Christianity, will not bear so much weight with them in progresse of time as the meanest of those: for, though Paul did preach Christ sincerely, 1 Cor. 1. 23. and urged obedience to all the duties of the Moral Law, Rom. 13. 8, 9. yet, seing he did not preach Circumcision he was persecuted by the Jews, who placed Religion in such external performances: Yea, they reject and stumble at the doctrine of Salvation preached by him, because he would not preach Circum­cision also; Why do I yet suffer persecution? then is the offence of the Crosse ceased: which implyeth, that his not preach­ing Circumcision, was the cause why they persecuted his person, and stumbled at his doctrine.

Vers. 12. I would they were even cut off which trouble you.

HE presseth the exhortation, fourthly, by a wish that their prime seducers, who troubled their outward and inward peace, were cut off from communion with the Church, by the sword of Excommunication: where­by he sheweth both, that their sin deserved to be so cen­sured, and that the good of the Church, if her present distemper could have born it, did require that this cen­sure had been inflicted. Doct. 1. The Lord Christ, King and Head of His Church, hath placed power and autho­rity in the Church-guides (Joh. 20. 23.) being con­veened together (1 Cor. 5. 4.) to cut off from the body of the Church, by the sword of Excommunication, in­corrigible and obstinate offenders, for the destruction of the flesh, that their spirit may [...] [...]ed in the day of the Lord Jesus, and that the Church be not infected by the contagion of their sin, 1 Cor. 5. 5, 6. for, by this cutting off, is meaned Excommunication, as the similitude of leaven (ver. 9.) doth teach, being compared with 1 Cor. 5. 6. in which chapter Excommunication is spoken of, and the Apostle alludeth to that phrase of cutting off from [Page 243] Gods People, frequently used in the Old Testament, as Gen. 17. 14. which did expresse the censure of Excom­munication then in use among the Jews; and the Apo­stle's wishing, that they were even cut off who troubled them, supposeth that there was power to cut off such in the Church, if the exercise of that power had been sea­sonable; I would they were even cut off. 2. The spirit of Error may so far prevail among a People, that the exer­cise of discipline can hardly attain its end amongst them, to wit, the shaming of the person censured (1 Cor. 5. -5-) and the preservation of the Church from being leavened, 1 Cor. 5. 6. In which case the Servants of Christ would proceed with a slow pace, and in all lenity and wisdom to the inflicting of Church-censures, lest the person cen­sured, and the multitude seduced by him, be thereby har­dened, and the Ordinance it self exposed to contempt; and therefore would rather doctrinally declare, what censures such persons deserve, than actually inflict the censure it self: for, though Paul by himself alone, had power to cut off and excommunicate, 1 Tim. 1. 20, yet, the infection had so spread it self in this Church, and the general distemper was so great, that he satisfieth himself with a wish, declaring thereby what their sin deserved, and proceedeth no further; I would they were even cut off, saith he.

Vers. 13. For, Brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.

THe second part of the chapter beginneth in this verse, wherein the Apostle, having given a reason of his former wish, ver. 12. (even because those seducers did hinder the course of their vocation, burdening them with the observances of such things as are contrary to Evan­gelical liberty, to the enjoyment whereof they were cal­led by God) he exhorteth them to take heed of running to the other extream of abusing their Christian liber [...]y, [Page 244] as if they were thereby freed from all obligation to serve God or man in any thing, and giveth two Rules to di­rect them in the right use of their liberty, first, They would not use their liberty for an occasion to the flesh; where, by flesh is not meaned the substance of our fleshly bodies, but the power of sin and corruption which is in every man, Eph. 2. 3. and is seated not only in our carnall fleshly appetite, but in all the powers of the soul, even the understanding (Rom. 8. 7.) and will, or rational ap­petite, (Col. 2. -18.) not being excepted. So the sense of the Rule prescribed, is, That they would not take en­couragement from this doctrine of Christian liberty to give licence unto the power of sin and corruption within them to break all bonds, and to fulfill its own lusts. Se­condly, That they would by love serve one another; or, that notwithstanding of this purchased liberty, every one without exception of persons would from the fountain of love imploy himself in all the duties of love for bring­ing about the good of his neighbour, and by consequence would straiten, or enlarge himself in the use of his li­berty, as might be most conducing to his neighbours spiritual edification, Rom. 14, 13, 15. 1 Cor. 8. 9. Doct. 1. There is not any one thing which ought to be more desired and endeavoured by an honest Minister, than that the People of God committed to his charge, do in some measure walk answerably to their christian cal­ling, and nothing ought to stir up his zeal and indigna­tion more, than when they either actually walk, or are tempted to walk in a course contrary unto it: for, there­by they not only mar the fruits of the Gospel to them­selves, (see ver. 4.) but also cause it to be evil spoken of by others, 1 Tim. 5. 14. Hence is the Apostle's zeal so hot against the false Apostles, as that he wisheth them to be cut off, even because they tempted those Galatians to undergo a yoke of servitude contrary to that state of li­berty, unto which they were called; For, Brethren, ye have been called unto liberty, saith he. 2. Such is the power and subtilty of inbred corruption, as that it perverteth [Page 245] the nature even of those things which are best, and ta­keth occasion from them to do wickedly: for, there is hazard, lest occasion be taken by corrupt nature, even from the doctrine of christian liberty, to break all bonds, and to become licencious, as is supposed, while he saith, Only use not liberty for an occasion to the flesh. 3. The Minister of Jesus Christ ought with great circumspecti­on to guard and cautionate the Truth delivered by him, and especially such Truths, as not being sufficiently guarded may readily be mistaken, and made use of for the encouragement of corrupt nature in any vice or er­ror: for, such was this doctrine of christian liberty, and therfore the Apostle doth seasonably guard it, Only, saith he, use not liberty for an occasion to the flesh. 4. That our christian liberty purchased by Christ, may be used aright, it is required that we do not abuse it as an occasion of fleshly liberty, whether, first, by making those things indifferent and free, which God hath not made free, as the Gentiles did fornication, 1 Cor. 6. ver. 12, &c, Or, secondly, by the immoderate and excessive use of things in their own nature indifferent, as of meat, drink, appa­rel, which is frequently condemned, See Rom. 13. 13. for, the Apostle prescribeth this as one rule for the right use-making of christian liberty; Only use not liberty for an occasion of the flesh. 5. It is not sufficient for the right use-making of christian liberty, that we do not from thence take occasion to sin our selves, but we must also labour carefully to guard, lest by the offensive and un­discreet use of liberty we give offence, and minister oc­casion of sin and stumbling unto others: for, he pre­scribeth this as a second rule, that in the use of their liberty they would by love serve one another, having an eye espe­cially upon their neighbours spiritual edification, Rom. 14. 13, 15, Doct. 6. This freedom and liberty purchased by Christ, doth not loose the ty of any necessary duty, which we are under, whether to God or man. The yoke of duty is no wayes repugnant unto, but very consistent with christian liberty: for, the Apostle, having at large [Page 246] exhorted them to stand to this liberty, he subjoyneth, by love serve one another. 7. Though Christianity doth not abolish the civil distinction of masters and servants, Eph. 6. 5, 9. And though all Christians be in some respects the Lords free-men, 1 Cor. 7. 22. yet, they are all (even the greatest not being excepted) mutually servants one to another, in so far as being fellow-members of one body, (1 Cor. 12. 27.) they ought not to live unto themselves only, but to spend themselves in their respective imploy­ments, for the spiritual and civil advantage of the whole body, and of every particular member thereof, so far as their capacity and calling (2 Cor. 8. 12, 13.) do reach: for, the Apostle enjoyneth unto all without exception, serve one another. 8. It is not sufficient we do those things which are in themselves materially good, or conducing to our neighbours profit and advantage, except what is done of that kind do flow from the fountain of christian love towards him, 1 Cor. 13. 2, for, saith he, serve one another by love. 9. There is no duty so onerous in it self, or so far below us in our esteem, but the grace of love, being lively in the heart, will make us pleasantly stoop unto it, if it were even to serve the meanest person in the world: for, he commandeth all, even the greatest, to serve one another by love; importing, where love is not, this service will hardly be undergon, and that love will make it easie.

Vers. 14. For all the Law is fulfilled in one word, even in this: Thou shalt love thy neighbour as thy self.

HE inforceth the last Rule by two Reasons, first, This serving one another by love, is the most compendi­ous way to keep the whole Law, seing the whole Law is summed up in that one Word or Precept, (for the ten Precepts of the Law are called so many Words, Exod. 34. 27.) of loving our neighbour (that is, every one with­out exception, to whom we have any opportunity offered of doing good, Luke 10. 36, 37.) and that, with as much [Page 247] sincerity as we do our selves: Now, love to our neigh­bour, is called the fulfilling of the Law, not as if love to God were not thereby commanded also, Mat. 22. 37. but because love to our neighbour supposeth love to God, and floweth from it, as a stream from the fountain, 1 Joh. 5. 1. and is an evidence of it, 1 Joh. 4. 21. Doct. 1. Though Believers in Jesus Christ be delivered from the condemning sentence of the Law, Rom. 8. 1. yet, not from the directing power thereof. The Law doth al­wayes remain a rule of our new obedience, though it cease from being a Judge either to justifie, or condemn us: for, the Apostle inforceth the duty of love from the authority of the Law, which doth enjoyn it; for, all the Law is fulfilled in one word, &c. saith he. 2. Love to our neighbour is a most comprehensive duty, as comprising not only inward affection, but also outward action, and extending it self to all the duties both positive and nega­tive, which are enjoyned by the whole second Table; (See Mat. 22. 39.) love thy neighbour as thy self. 3. There is not any of whatsoever rank or condition, whether friend or foe, (Mat. 5. 44.) to whom we do not owe the affection of love, and the consciencious discharge of all those duties, which are commanded in the second Table; for, we are commanded to love our neighbour, (that is, as Christ explaineth, Luke 10. 36, 37.) every man as opportunity doth offer. 4. As the Precepts of the second Table do enjoyn every man to love, and go about all other commanded duties towards his neigh­bour; so also towards himself: For, although that in­ordinate and excessive love to self (which is in every man by nature, and whereby a man doth so love him­self, as that he postponeth Gods glory and his neigh­bours good to the fulfilling of his own fleshly lusts) be no-where commanded, but expresly guarded against, Mat. 10. 39. Yet, there is a lawfull orderly love to self, which is enjoyned unto every man: so as that by all lawfull means he labour to maintain what honour God hath put upon himself according to the fifth Command, [Page 248] and to preserve his own life according to the sixth Com­mand, and so forth of the rest: for, the Command to love our neighbour as our self, supposeth we ought to love our self, to wit, with subordination to God. 5. The love, and other duties flowing from love, which every man is to carry unto, and to discharge towards himself in subordination to God, have the force of a rule and mea­sure unto that love which we owe unto others, so as that we are to love them, first, for God and His Command, 1 Joh. 4. 21. Secondly, in subordination to God, Mat. 10. 37. Thirdly, in sincerity, there being both affection, and action flowing from affection in our love to Him, 1 Joh. 3. 18. for, so we do, and ought to love our selves; Now the Law commandeth to love our neighbour as our selves.

Vers. 15. But if ye bite and devour one another, take heed that ye be not consumed one of another.

HEre is a second argument, to inforce the exercise of mutual love, taken from some dangerous effects, which, doubtlesse, had already followed in part among those Galatians, occasioned by their debates and con­troversies, and would yet follow more upon the want of love, to wit, first, Their bitter strifes, backbitings, rail­ings, and reproaches, set forth by the biting of wilde beasts; And, secondly, other real injuries, by fraud or violence, which seem to be pointed at, by devouring, which is more than biting: And lastly, as a consequence of the two former, a total vastation and consumption of the whole Church. Doct. 1. As it is a matter of no small difficulty to entertain love among the members of a Church, when they are divided in opinion and judg­ment about religious Truths; So where love groweth cold, Church-divisions have ordinarily sad and scanda­lous effects, which argue little of a tender frame of heart in those who have them, even such as are here mention­ed, biting, and devouring one another. 2. However a [Page 249] sectarian spirit doth ordinarily pretend to much sobriety and meeknesse, especially when it first appeareth, and hath but few to give it any countenance, Rom. 16. 18. yet, so soon as it hath gathered strength, and gained ma­ny followers, it hath been alwayes found most bitter and cruel: for, the effects of this renting schismatick spirit among those Galatians, were no lesse than biting and de­vouring one another. 3. In time of Church-divisions, though that party which is for truth and piety be al­wayes the most sober, Jude v. 20. 21. yet, considering that even they have much unmortified corruption apt to be provoked by the insolency of their schismatick adversa­ries there is no small hazard, lest even they vent much of fleshly zeal and passion, and while they are defending Truth, become guilty of several miscarriages, and so be rendred much the worse of their contests and divisions: for, the sin which he doth partly reprove, and partly guard against, was mutual, and of both parties; If ye bite and devour one another, saith he. 4. When schism in a Church is not only maintained on the one hand with fleshly passion, strife, reproaches, and other real injuries, but when it is also oppugned upon the other hand, not so much with the sword of the Spirit the Word of Truth, as with the same fleshly and sinfull means, Then especially is schism the fore-runner and procuring cause of desola­tion and ruine to both parties, and to the whole Church; and this not only because of that hemous guilt which is in it, but also that stumbling-blocks are thereby multi­plied, which cannot but prevail mightily to make men doubt of all Truth, and in end prove nulli-fidians: for, the Apostle holdeth this forth as the consequence of their biting and devouring one another, Take heed, saith he, lest ye be destroyed one of another. 5. As it is a matter of great difficulty to make men of credit and parts, being once engaged in their contentious debates, to project the consequences of their so doing further than the hoped­for victory against their contrary party, Act. 15. 37, &c. So it were no small wisdom, before folk meddle with [Page 250] strife, so as to engage their fleshly passions in it, however they may be otherwise provoked, seriously to project and consider what wofull, sad and dangerous effects may follow thereupon to the Church of God: for, saith he, Take heed, lest ye be destroyed one of another.

Vers. 16. This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh.

HE returneth to the first Rule given, ver. 13. (to w [...], That they would not use their liberty for an occasion [...] the flesh) by a transition usuall unto him when he is fur­ther to insist upon any thing formerly spoken (See chap. 4. ver. 1.) and furnisheth them with an help for redu­cing that Rule unto practice, to wit, Walking in the Spirit, or following the motions and directions of the renewed part, or new-man of Grace in the heart (for which the word Spirit, when it is opposed to flesh, is usually taken, See Joh. 3. 6.) the fruit of their walking thus he sheweth should be their mortifying, and keeping at under the flesh, or their corrupt and unrenewed part, in so far, as though the lusts, or first inordinate motions of inbred corruption (for so is lust taken in the tenth Commandment) wo [...] not be totally suppressed, yet they should not be fulfilled, or brought unto the compleat act, with deliberation and consent, which doth more fully speak that which is, ver. 13. concerning their not using liberty for an occasion to the flesh. Doct. 1. There is not any possibility of getting the power of inbred corruption subdued, or the lusts of finfull flesh curbed to any saving purpose by a natural man, or by any man without a work of saving Grace wrought in his heart by the Spirit of God: for he pre­scribeth unto them walking in the Spirit, as the only reme­dy against fulfilling the lusts of the flesh, which supposeth that the Spirit, or the work of saving Grace and Rege­neration wrought by the Spirit, must be first in them. 2. The prevailing of corruption over Christians, even to the accomplishing of the outward acts thereof after de­liberation [Page 251] (which sometimes hath come to passe, as in David and others) doth not prove that they never had a work of Grace, or that they have totally fallen from it, but only that they walk not in the Spirit; the motions and directions of the renewed part are not obeyed, but quenched; the power whereof, wherewith the renewed faculties are endued is not exercised, and hereby God is provoked to withdraw His actuating Grace, so that our lusts, once in part mortified, cannot but gather strength, and range abroad in the soul without any effectual re­sistance: for, Paul saith not, if ye have the Spirit, but if ye walk in the Spirit, ye shall not fulfill the lusts of the flesh. 3. The sin of lust and covetousnesse, as it speaketh the first motions of corruption, whether in our understand­ing, will, or sensual appetite, towards unlawfull and forbidden objects, namely, such motions as are sudden, and run before our deliberate consent, they cannot be wholly abandoned by the childe of God in this life, no not, though he use the utmost of diligence and watchful­nesse: for, upon their walking in the Spirit, he doth not promise that those lusts shall not be in them; only, they shall not fulfill the lusts of the flesh. 4. It is a Mi­nister's duty to insist so far upon any point of necessary Truth, untill he make it, so far as he is able, suffici­ently plain according to the capacity of the hearers, as also if the Truth in hand contain a practical duty, the practice whereof is attended with many difficulties, he is to insist upon it until he furnish the hearers with some pertinent helps and motives unto that duty: for, so doth Paul insist upon that Truth delivered, ver. 13. This I say then; and by insisting doth explain it, ye shall not fulfill the lusts of the flesh; and furnisheth them with an help how it shall be practised, Walk in the Spirit, saith he.

Vers. 17. For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other: so that ye cannot do the things that ye would.

HE proveth that their following the motions of the renewed part, should keep the unrenewed part at under, by two arguments; first, Because the renewed, and unrenewed part, or Spirit and Flesh, do lust against, uncessantly oppose and labour to suppresse one another, by reason of that great contrariety, which is betwixt those two principles, as being of a different original, Job, 3. 6. and supported and assisted with contrary powers, ver. 19. and 22. whence he sheweth it doth follow, that we cannot compleatly effectuate neither the good nor the evil which we would; the flesh alwayes opposing that which we would according to the direction of the Spirit; the Spirit again opposing what we would accor­ding to the direction of the flesh: which latter is the con­clusion he doth here prove, as it is expressed, ver. 16. Doct. 1. As a Minister ought to point at some helps un­to the People for their better discharging of any difficult duty; So he ought to make it appear that those are helps indeed, and how they contribute for the more easie pra­ctising of the duty pressed; otherwise they receive no encouragement thereby, neither to set about the duty, nor to make use of those helps in order to the duty: for, the Apostle having prescribed an help for keeping the flesh at under, doth here demonstrate clearly, that the thing prescribed doth really help, as appeareth from the scope. 2. As the regenerate man hath a renewed prin­ciple of Grace in all the faculties and powers of the soul, wrought in him by the Spirit of God; So he hath in all those some remainder of corruption yet unmortified, whereby his whole mind, will and affections are partly spiritual, partly carnal, both flesh and Spirit are in him; For the flesh lusteth against the Spirit, saith he. 3. None of those powers or principles in the regenerate man, are [Page 253] dead, dull, or meerly passive, but both of them are work­ing and active; for, the flesh lusteth, and the Spirit lusteth, whereby is meaned, that both of them do sway and in­cline the whole man to work in a way congruous to their respective natures, the one to good, and the other to evil. 4. The activity of these two active principles is in a flat opposition the one to the other; so that in one and the same man, and while he is about one and the same action, there is a conflict and battel betwixt these two contrary parties, Rom. 7. 19, 21. The flesh lusteth against the Spirit, and the Spirit against the flesh. 5. As there is a mixture of both these principles in all the pow­ers and faculties of the regenerate man; So there is a mixture of their respective influence and efficacy in every action of his, whereby, though there be a prevalency of the one above the other in some actions; yet there is not one action to which both of them do not contribute somewhat: if not by a causal influence; yet by some measure of active resistance; For the flesh lusteth against the Spirit, and the Spirit against the flesh. 6. Hence it fol­loweth, that as the actions of the regenerate are not per­fect and free from a sinful mixture; So there is some dif­ference betwixt his worst actions, and those same actions as gone about by the unregenerate man, even this, that the flesh doth not advance with a full gale, but meeteth with the contrary tyde of resistance from the Spirit in some degree: for, as the flesh lusteth against the Spirit, so the Spirit lusteth against the flesh: and ye cannot do the thing that ye would, saith he. 7. Though unregenerate men may have somewhat like to this spiritual combat, even a conflict sometimes betwixt the natural conscience, and rebellious affections, Rom. 2. 1. yet they have not this same very combat here spoken of, wherein one faculty is not carried against the other, but every faculty, as it is flesh, is carried against it self, as it is spirit; now that this combat is not in the unregenerate man, appeareth from this, that he is wholly flesh, Gen. 6. 5. and not at all spirit, And this combat is betwixt flesh and spirit; for, the flesh [Page 254] lusteth against the spirit. 8. The mutual resistance and opposition of those two parties, flesh and spirit, in the re­generate man, as it beginneth at the very first rise of every action in the understanding, will, or affections; So it continueth and waxeth alwayes more fierce, as the acti­on is carried-on towards its full accomplish ment by the executive faculties: for, saith he, Ye cannot do the things that ye would; importing, that our willing of good or evil, is more free from this opposition (though not alto­gether free) than our actual doing or accomplishing of it, being so willed. See Rom. 7. -18.

Vers. 18. But if ye be led by the Spirit, ye are not under the Law.

HE proveth the same conclusion, secondly, shewing that they who are led and guided by the regenerate part, or an inward principle of grace within (which it all one with walking in the Spirit, spoken of, ver. 16.) are not under the Law, whereby is not meaned, that they are not under the Law as a rule and guide of new obedience; for, both the Word and the Spirit do guide, as shall ap­pear from the first Doctrine; but they are not under the condemning (Rom. 8. 1.) nor yet the irritating power of the Law, whereby the more that unregenerate men are urged unto rigid obedience by the Law, the more doth their corrupt nature spurn and rebell, as being desp [...] to get all done which the Law enjoyneth. This irritating power of the Law is spoken of, Rom. 7. 5. Now, they who are led by the Spirit, are not thus under the Law, because unto such a fountain of Grace is opened-up for enabling them in some measure to do what the Law en­joyneth, Phil. 4. 13. and for pardoning them wherein they fall short, 1 Job. 2. 1, 2. So that corruption in them is not so much irritated by the Law as in the unregene­rate, and by consequence the lusts of the flesh are not ful­filled, as was expressed, ver. 16. Doct. 1. The regene­rate part, or new man of Grace, performeth the office of [Page 255] guide and leader to the godly in all their actions which are truly spiritual, In so far as, first, it self is ruled by the Word, and to be tryed by the Word, Isa. 8. 20. which Word alone is the external light and lanthorn to direct our steps, Psal. 119. 105. as the light of the Sun or candle is to the eye. Secondly, the work of Grace it self, as the understanding is thereby illightned, is the internal light whereby the regenerate man doth spiritually un­derstand the things of God revealed in Scripture, 1 Cor. 2. 12. as by the internal light of the eye we discern those things which are made conspicuous by the external light of the Sun or candle. Thirdly, the same work of Grace, as the will and affections are thereby renewed, being actuated by the continual supply of exciting grace from the Spirit of the Lord, is a strengthening guide to all spiritual actions, by whose influence alone the rege­nerate man (who as to any principle of nature and free­will within himself, is not sufficient to think any thing, 2 Cor. 3. 5.) is rendred able, and made actually to walk in the wayes of God. Philip. 2. 13. for, while he saith, If ye be led by the Spirit, he supposeth the office of the Spi­rit, and regenerate part is to guide and lead. 2. The natural man, so long as he remaineth in that state, is so much a slave to his sinful lusts, That those things which are appointed of God to curb and make them weaker, are so far from bringing about the end proposed, that his lusts are thereby inraged and made more violent: for, the Apostle (being to prove that those who are led by the Spirit do not fulfill the lusts of the flesh; which is laid down to be proved, ver. 16.) saith, such are not under the Law, to wit, the strict and rigid exaction of the Law; importing, that the rigidity of the Law, which of its own nature tendeth to restrain sin, and to make it weaker, is turned by the unregenerate man unto an occasion for the fulfilling of his lusts.

Vers. 19. Now the works of the flesh are manifest, which are these, Adultery, fornication, uncleannesse, lasciviousnesse, 20. Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditious, heresies, 21. Envyings, murders, drunkennesse, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things, shall not in­herit the Kingdom of God.

FOr the better understanding and observing of the rule delivered, ver. 13. use not liberty for an occasion to the flesh, he maketh a Catalogue of some works of the flesh, which were best known to those Galatians: And, first, he declareth the nature & condition of those works, that though the inward root of concupiscence from whence they flow, be hid, and therefore it is not easie to con­vince a man that he is led by it; yet those effects and works of the flesh are evident and patent, so that a man may passe judgment upon the prevalency of flesh and concupiscence in his heart, when those its effects do break out in his life. Secondly, he maketh a particular enumeration of seventeen of those works, expresly shew­ing that there are several other works of the flesh besides these, only he thinketh it sufficient to have instanced these, and these rather than others, because probably they have been too commonly practised among the Ga­latians: which works of the flesh here enumerated, are, First, Adultery, or the sin of filthynesse betwixt parties, whereof one at least is married. Secondly, Fornication, or the sin of filthinesse betwixt parties both free from the yoke of marriage. Thirdly, Uncleannesse, under which are usually comprehended all other sorts of filthy lusts, and particularly that against nature, Rom. 1. 24. Fourth­ly, Lasciviousnesse, or wantonnesse, whereby is meaned all petulant and wanton behaviour, tending to excite the lust of filthinesse, whether in our selves or others. These are, ver. 19. Fifthly, Idolatry, a sin whereby religious [Page 257] worship, due to God only (Mat. 4. 10.) is given unto those which by nature are no gods, chap. 4. 9. or, where­by the true God is worshiped in, or before Images, Exod. 32. 4, 5. The former idolatry is forbidden in the first Command, the latter in the second. Sixthly, Witchcraft, or a devilish art, whereby certain men or women having under some violent fit of a tentation entred a covenant, either expresse or implicite, with the Devil, are enabled by the Devil's assistance upon their using certain rites and ceremonies prescribed by him, to work things strange and wonderfull, so far as God permitteth. Se­venthly, Hatred, or, as the word signifieth, enimity and hatred in the heart towards our neighbour, joyned with a rooted desire to do him hurt, whether for apprehended or real injuries. Eightly, Variance, or contention and strife by disgraceful and opprobrious words, arising from the fore-mentioned enimity and alienation of hearts. Ninthly, Emulations, not that good emulation whereby we strive to excell others in that which is good, not for love of applause or other by-respects, but meerly from the love which we carry unto that which is good; this is commanded, 1 Cor. 14. 12. but carnal emulations, whereby we are grieved at the good which is in others, not so much from hatred to their good, as because it over­shadoweth us, and therefore is joyned with a desire to outstrip them in that good, which we are grieved for, wherein it differeth from envy. Tenthly, Wrath, where­by, according to the force of the word in the original, is meaned that sudden passionate commotion, and pertur­bation of the affections, through apprehension of an in­jury offered, transforming a man to a very beast, and thrusting him forward to act some mischief, Luke 4. 28, 29. Eleventhly, Strife, which, as it differeth from the eight work of the flesh formerly mentioned, doth signi­fie a certain kind of litigious striving, probably about civil rights and interests, which, when it is for trifling matters, or in defence of unrighteousnesse, (1 Cor. 6. 8.) or separated from a spirit of Christian meeknesse and [Page 258] condescendence (1 Cor. 6. 7.) is a work of the flesh here condemned. Twelfthly, Seaitions, or renting of those into divers factions, who ought to be joyned in one com­mon society: (for so much the word in the Original doth hint at) which renting work, when it falleth out in the State, is called by the name of sedition, and in the Church by the name of schism, especially when there is a rent not only in opinion, but also in affection and design or endeavour, each party labouring to countermine the other. Thirteenthly, Heresies, which are somewhat more than simple schism and faction, 1 Cor. 11. 18, 19. even grosse and dangerous errors voluntarily held (Tit. 3. 11.) and factiously maintained by some person or persons within the visible Church (Act. 20. 30.) in opposition to some chief or substantial Truths grounded upon, and drawn from the holy Scripture, as the places cited, and the notation of the word in the Original will in a good part bear. These are, ver. 20. Fourteenthly, Envyings, which are those base passions, whereby we grieve at the good and prosperity of others, without any endeavour to attain unto that good our selves. Fifteenthly, Murders, or slaughters, which frequently follow upon the for [...], whereby is not meaned the execution of publick justice upon malefactors; for, that is commanded, Lev. 24. 21. but the satisfaction of private revenge, by shedding of bloud, and the taking away of our neighbour's life un­justly, though under pretence of publick justice, 1 King. 21. 13. Sixteenthly, Drunkennesse, when men do drink wine, or strong drink excessively, and beyond that mea­sure which fitteth them both in soul and body for the service of God, and duties of their calling. Seven­teenthly, Revellings, The word doth usually signifie ex­cesse of belly-chear in riotous feasts, joyned with all sorts of lascivious behaviour. The Apostle, having made this enumeration, that he might terrifie them from the practice of those evils, giveth them timous warning now by Letter, as he had done formerly by Preaching when he was with them, that impenitent persisters in [Page 259] these and such like sins, should never inherite the King­dom of Heaven, and by consequence should be eternal­ly damned, Mat. 25. 41. I say, impenitent persisters; for, this and all such threatnings are to be understood with the exception of repentance, Jer. 18. 7, 8. Doct. 1. It is not sufficient that a Minister, having divided his hearers in two ranks, to wit, spiritual and carnal, or renewed and unrenewed, denounce eternal wrath to the latter, and promise God's favour and life eternal to the former; but it is also necessary, that he give evident and discrimina­ting marks of both, and of the one from the other, where­by every one may be in some measure enabled without mistake to judge of his own inward estate, and so to know whether the judgment denounced, or mercy pro­mised, be his allotted portion: for, the Apostle giveth such discriminating marks of flesh and Spirit, from their respective effects; The works of the flesh are manifest, saith he; and, ver. 22. the fruit of the Spirit is love. 2. As it is not sufficient for a Minister to condemn and reprove sin in the general, without condescending upon some particular instances and examples; because general do­ctrine is not so well understood, and especially in the re­proof of sin, it is looked upon almost by every hearer as if he himself were not concerned in it: So in the mat­ter of instances and examples (because he cannot, neither were it convenient to enumerate all) such would be con­descended upon as are best known, and most commonly practised among those to whom he preacheth: for the Apostle giveth such instances of the works of the flesh, as for the most part, the present defection, schism and distemper flowing from thence, which was among those Galatians, did carry them unto Idolatry, heresie, variance, strife, &c. and, as it seemeth, all the rest have been but too commonly practised amongst them, as adultery, for­nication, &c. 3. Sin hath seated it self, not only in the sen­sual appetite, but in the more noble faculties of the soul also, namely our understanding and will; so that the whole man is corrupted by nature, and altogether flesh; [Page 260] for, the works of the flesh here enumerated are of three sorts, according to those three parts of corrupt flesh, or nature, to wit, our reason, will, and sensual appetite: So as some of them are seated in, and have their rise from each of those; the four first, Adultery, fornication, un­cleannesse and wantonnesse, and the two last, belong to the sensual appetite, Idolatry and heresie to blind and corrupt reason; Witchcraft, hatred, variance, emulations, wrath, strife, seditions, envyings, murders, belong partly to the depraved will, and partly to the sensual appetite. 4. Not only are grosly scandalous evils, works of the flesh, excluding those who are guilty from the Kingdom of Heaven, such as Adultery, witchcraft, &c. but also such sins, as being seated in the heart, do not break forth to the view of the world, of which sort are hatred, emulati­ons, envyings: for, even they that do such things shall not in­herit the Kingdom of God. 5. There is no sin so grosse, as being against all piety, conscience, and the very light of nature it self, which people have not need to guard against, and Ministers to deter them from by the terrible denunciations of God's heavy judgement against those, who shall be found guilty of such like; And that be­cause the seed of all sin is in every man, Rom. 3. 10, &c. And there is no sin, into which a man given over of God will not fall, when he is tempted to it, Exod. 10. 27. for, the Apostle thinketh it necessary to scar them even from Adultery, witchcraft and murder, by shewing that they who do such things shall not inherit the Kingdom of God. 6. That a Minister may bear down and suppresse sin amongst the people committed to his charge to any purpose, it is ne­cessary he inveigh by just and necessary reproof, not only against the grosse and external acts of sin and wicked­nesse, but also against the first motions and conception of those sins in the heart, and every thing which may prove an occasion of breaking forth in those grosser evils; for, the Apostle setteth forth the evil not only of Adultery, fornication and uncleannesse, but also of wantonnesse; not only of witchcraft, but also of hatred and variance, which [Page 261] often prove tentations unto witchcraft; and not only of murders, but also of wrath, envyings, emulations, strife: all which make way for murders. 7. Ministers are God's watchmen, Ezek. 3. 17. and therefore are bound to give faithfull and timous warning unto every man of his spiritual hazard; lest otherwise the bloud of people be required at his hands: This made Paul often to fore­wa [...] both presently, and in time past, that they who do thos [...] things shall not inherit the kingdom of God. 8. Though former warnings have not the expected successe; yet, the Minister of Christ, must not faint nor despair, as if there were no hope; but ought to renew his zeal, and reiterate those very same warnings and threatnings, as not knowing when the Lord may give the long, wished­for blessing, 2 Tim. 2. 25. Thus did Paul; Of the which I tell you before, as I have also told you in time past. 9. As life eternal and the state of glory to be enjoyed after this, is a Kingdom, because there shall be an or­der betwixt King and subject there, the one command­ing, the other obeying, without any hazard of rebellion and faction, Mat. 6. -10. There shall be perfect free­dom from all oppression and slavery there, Eph. 4. -30. Yea, every subject shall enjoy a kingdom and wear a crown there, Iam. 1. 12. So this Kingdom is given, not for our merit or works, but by right of sonship and by vertue of our adoption, even as the inheritance is conveyed unto the heir: for, saith the Apostle, speaking of Heaven, They shall not inherit the Kingdom of God. 10. Though there be a mixture of sheep and goats, wheat and tares, godly and ungodly in the visible Church, Mat. 13. 29, 30. yet in Heaven there shall be no such mixture, no unclean thing shall enter there; for, they who do such things shall not inherit the Kingdom of God, saith Paul.

Vers. 22. But the fruit of the Spirit is Love, joy, peace, long­suffering, gentlenesse, goodnesse, faith, [Page 262] 23. Meeknesse, temperance: against such there is no Law.

THe Apostle, in like manner, for the better understand­ing, and the more easie practising of the remedy pre­scribed against fleshly lusts, ver. 16. He giveth a cata­logue of some of those gracious vertues, and the exercise of them, which flow from the Spirit, or the root of Grace in the heart: And having called the former instances (ver. 19.) only works of the flesh, he designeth these by the name of fruits of the Spirit; because they are acceptable to God, Rom. 12. -1. and profitable to the man himself, 1 Tim. 6. 6. as savoury and wholesom fruit, which the works of the flesh are not, Rom. 6. 21-. Next, he enume­rateth nine of those fruits, not as if they were not moe, for there are many moe vertues than those, as knowledg, hope, patience, 2 Pet. 1. 5, &c. but, because those are vertues standing almost in direct opposition to the for­mer vices, and such as for the exercise thereof he wished chiefly among those Galatians; Which are, first, Love, or an holy affection whereby we love God for Himself, (Mat. 22. 37.) and our neighbour in, and for God, 1 Job. 4. 21. Secondly, Joy, that holy affection of the soul, de­lighting it self, and taking pleasure in those things, and in that measure which God alloweth. Thirdly, Peace, or that concord and agreement which a reconciled soul hath with God, Rom. 5. 1. and which he endeavoureth to have with all men in God, Heb. 12. 14. Fourthly, Long­suffering, whereby we moderate anger, do patiently bear, and forgive even many injuries, Col. 3. -12, 13. Fifthly, Gentlenesse, or kindnesse, whereby we labour to be af­fable and pleasant unto our neighbour, and easie to be intreated, even when he hath wronged us, Rom. 12. 14. Eph. 4. 31. Sixtly, Goodnesse, a vertue whereby we are inclined to communicate what good is in us for the ad­vantage of our neighbour both in his spiritual (1 Pet. 4. 10.) and bodily (Gal. 6. 10.) estate. Seventhly, Faith, whereby we conceive in this place is understood not so much justifying faith, and faith towards God, which is [Page 263] the root and fountain of all those fruits, (ver. -6.) as faith and fidelity towards men, whereby from a renewed heart and for God's glory we speak nothing but truth, Eph. 4. 25. and make conscience to perform whatsoever is undertaken by us, Psal. 15. -4. Eightly, Meeknesse, a vertue whereby we moderate anger, so as that we are not provoked but for just causes, and not more or longer provoked than the Word of God alloweth, whereby also we do speedily restrain and suppresse anger when it hath transgressed the just bounds, Eph. 4. 26. Ninthly, Temperance, or continency, whereby our fleshly appetite is kept within bounds, in seeking after honour, meat, drink, pleasure or riches. Lastly, The Apostle, having made this enumeration, that he may excite the Galatians to the practice of those vertues, he commendeth them from this, That the Law was not made against them or the practisers of them, either to condemn or accuse them. In which words, by a figure, or flowr of speech, more is to be understood than is spoken, as Psal. 51. -17. even that the Moral Law (concerning the standing whereof, as to its directing power, there was no controversie be­twixt Paul and his adversaries) doth expresly command and commend them, which could not be said of those ceremonial abstinences or performances, so much urged by the false Apostles. Doct. 1. There is no way for gracious vertues, or the fruits of the Spirit to grow and thrive in our heart, unlesse the works of the flesh be set against, and in some measure mortified: these thistles and weeds must be plucked up, else they draw the sap and strength of the heart from the good grain: The Apostle's method pointeth at so much, while he enga­geth them to mortifie the works of the flesh in the first place, and next commendeth unto them the fruits of the Spirit; But the fruit of the Spirit is Love, joy, peace, &c. 2. It is not sufficient that we set about the work of mor­tification and curbing of sin and vice, but must also en­deavour to have the heart replenished with the contrary gracious vertues; otherwise sin, being as it were over­powered, [Page 264] may lurk for a season, but will afterwards re­vive and take strength, Mat. 12. 44, 45. for, the Apostle, having engaged them to mortifie the works of the flesh, doth now excite them to the exercise of gracious vertues; But the fruit of the Spirit is Love, joy, peace, &c. 3. There is no vertue truly saving and acceptable to God, but that which floweth from the grace of regeneration. The ver­tues of the Heathen, how excellent soever they seemed to be, were but shadows of saving vertues, as not coming from a clean fountain, a gracious root in the heart, Jo [...] 14. 4. nor yet levelling at the right end, God's glory in the chief place, Col. 3. 17. but some other thing inferior to that, Act. 24. 26. Besides, they were not done in faith, and so could not be acceptable to God, Heb. 11. 6. for, the Apostle calleth all those which are vertues indeed, the fruits and effects of the Spirit; But the fruit of the Spirit is Love, joy, peace, saith he. 4. If we compare the graces of God's Spirit with the works of the flesh, there will appear such a beauty in the one, such deformity in the other, such solid satisfaction and contentment in the one, and such disquietnesse and vexation of spirit in the other, that laying aside the difference which is betwixt them by reason of their original and event, those other considerations may serve abundantly to make us fall in love with the graces of God's Spirit, and abominate the works of the flesh: for, the works of the flesh, are Adul­tery, witchcraft, hatred, strife, envyings, murders; but the fruit of the Spirit, is Love, joy, peace, long-suffering, &c. 5. We are to judge of persons and practices, by thinking well of them, or otherwise, not according to the common esteem in which they are among men, 1 Cor. 4. 3. but according to the esteem that God hath of them, and ac­cording to what the Word of God, which is the absolute rule of right and wrong, Truth and Error, doth pro­nounce concerning them: for, Paul judgeth it sufficient to commend the practice of those vertues from this, that the Law of God did commend them, and approved of those who made conscience of them; Against such there is no Law, saith he.

Vers. 24. And they that are Christs, have crucified the flesh, with the affections and lusts.

THe Apostle, in this Verse, addeth a new Argument to inforce the practice of that first Rule given, ver. 13. and cleared, ver. 19, 20, 21. to wit, that they should not give occasion to, or fulfill the lusts of the flesh; because those who are Christs, as they all professed themselves to be, have by vertue of Christ's death, crucified and put to death their fleshly corruption, with all its sinfull moti­ons, whether they be sinfull affections and passions, such as those, whereby the mans mind doth suffer, is troubled and afflicted, as malice, envie, anger, and the like; or whether they be sinful lusts, such as these which are stirred up by fleshly carnal baits and pleasures, as motions to intemperance, uncleannesse, and such like. Now those who are Christ's, are said to have crucified all those, because every one who professeth the Name of Christ, hath engaged himself by his profession and cove­nant sealed in Baptism so to do, Rom. 6. 3, 4. and the truly Regenerate, besides this engagement by profession, have actually begun this work: so that though this body of corrupt flesh be in them; yet by His Spirit (Rom. 8. 13.) and by imitating His Crosse (Rom. 6. 6.) they are upon the work of mortifying it, suppressing the endeavours, and smothering the effects of it, Rom. 6. 12. Doct. 1. All they who are led by, and walk in the Spirit, or who are truly regenerate, and who are actually engaged in the work of mortifying their corrupt nature, are Christ's in a peculiar manner, to wit, by right of donation from the Father, Joh. 6. 37. by right of emption or redemption, 1 Cor. 6. 20. and by right of resignation, all such having actually resigned themselves unto Christ, as a mansion for Him to dwell and walk in, 1 Cor. 6. 19. and in every thing to be guided by Him, Act. 9. 6. for, the Apostle useth those expressions indifferently as being of equal ex­tent, Walk in the Spirit, ver. 16. and if ye be led by the Spi­rit, [Page 266] ver. 18. and in this verse, they who are Christs, have crucified the flesh. 2. The work of mortification striketh at all sin, and spareth none, aswell pleasant sins, where­by fleshly lusts are satisfied, as other more vexatious evils, whereby the mind doth in a kind suffer, and is afflicted: for, speaking of this work, he saith, They that are Christs, have crucified the flesh, that is, the root of corruption, and then they have crucified all its branches, not only affecti­ons, or vexing passions, but also desirable lusts. 3. There is not any argument more moving or effectually exci­ting unto the work of mortification with a sincere Chri­stian, than that which is taken from his engagement to it by profession, and the first beginnings thereof wrought in him already by the Spirit of God; for, this is the Apostles scope, that they would not walk in, or fulfill the lusts of the flesh, because all of them were engaged by profession to crucifie the flesh, and some had actually begun to do so already; They that are Christs, have cruci­fied the flesh, saith he.

Vers. 25. If we live in the Spirit, let us also walk in the Spirit.

HE inforceth also the remedy prescribed against flesh­ly lusts, ver. 16. and cleared, ver. 22, 23. even that they would walk after the Spirit; because they who live in the Spirit, or are made partakers of that new life of grace in Regeneration, Joh. 3. 5, 6. (according as they all professed themselves to be) must of necessity walk in the Spirit, by following in their life and conversation the motions and directions of the new-man of grace in the heart. The force of which consequence lyeth in this, that as the principle of life is within, whether flesh or spirit, so must the actions, fruits and effects flowing from that principle be. Doct. 1. The Minister of Jesus Christ is not to bind heavy burdens upon the Lords People, with­out so much as touching them with one of his little fin­gers himself, Mat. 23. 4. but ought to lay the edg of eve­ry necessary exhortation unto his own heart with the [Page 267] first, and thereby to evidence, that as he doth not look on himself, as free from the yoke of duty no more than others; So he sincerely intendeth by his own practice to hold forth a real copie of that which he presseth upon others, 1 Tim. 4. 12. for, Paul directeth this exhortati­on to himself as well as to them; If we live in the Spirit, let us also walk in the Spirit, saith he. 2. The Lord's method in bestowing grace upon gracelesse sinners, is first, to infuse the principles of a new life, or gracious habits and powers in the soul; and next, to actuate these powers, making them actually to do those works which are spiritually good: Spiritual motion and action presupposeth a principle of a spiritual life, as a thing previous unto, and different from it: for, saith he, If we live in the Spirit, let us also walk in the Spirit. 3. To walk in the Spirit, or to follow the conduct of God's Spirit, and of His gracious work in us, is a far other thing, than to cast by the rule of the Word, and to follow only whatever motions or impressions are set home with any forcible impulse upon our spirits, as if those were the motions of the Spirit of God, which may haply be motions of our own corrupt flesh, or suggesti­ons from Satan, 2 Thess. 2. 11. This walking in the Spirit here exhorted unto, is walking orderly and by rule, even by the rule of God's Word, Isa. 8. 20. for, so much doth the word in the Original import, which signifieth to walk orderly, by rule, by line, by measure, as Souldiers do march into the battel; Let us walk in the Spirit, saith he. 4. Though a man cannot passe sentence upon his state before God, whether it be good or bad, by some moe or fewer particular acts of his life, 1 King. 8. 46. yet he may and ought to passe sentence upon it according to his way, and the ordinary strain of his life and conversati­on. A godlesse conversation argueth a carnal heart de­stitute of all spiritual life, and a pious conversation doth argue a renewed heart, and a principle of spiritual life within: for, so much will the Apostle's reasoning bear, If we live in the Spirit, let us also walk in the Spirit.

Vers. 26. Let us not be desirous of vain glory, provoking one another, envying one another.

THe Apostle (having hitherto prosecuted and inforced the use-making of that first rule given, ver. 13. for directing them in the right use of Christian liberty) re­turneth now to prosecute the other rule, By love serve one another; And in this Verse dehorteth them from some vices, which do wholly impede this service of love, espe­cially from ambition, or an itching desire after vain glo­ry, estimation and applause; which vice is usually at­tended with other two, first, provoking of others, chiefly inferiors, by reproaching and doing of real injuries to them, as being nothing in the vain-glorious mans esteem, he esteemeth so much of himself. Secondly, envying of others, chiefly superiors and equals, in so far as any thing in them doth seem to eclipse that glory and esteem of which the vain-glorious man is so much desirous. Doct. 1. Though a man may lawfully carry a due regard un­to, and have a care of his own good name and estimati­on among others in its own place, Rom. 12. -17. espe­cially that hereby he may be kept in a better capacity to do good unto those with whom he doth converse, Mat. 5. 16. Yet, desire of applause and approbation from men is sinfull, and to be eschewed, when we seek after, and are satisfied with applause or esteem for those things which are not in us, 2 King. 10. 16 or which are not worthy of so much esteem as we do seek for, Amos 6. 13. or are not praise-worthy at all, as not being commended of God, Philip. 3. 19. or when we seek after applause from men, even for things praise-worthy, not in subor­dination to, but equally with, or more than the honour of God, (Mat. 6. 2.) or to be approven of Him, Joh. 12. 43. for, this is the desire of vain glory, from which the Apostle dehorteth; Let us not be desirous of vain glory, saith he. 2. How this desire of vain glory impedeth love and peace, and how all glory of this kind is but vain [Page 269] or empty glory, See Philip. 2. Vers. 3. Doct. 2, 3. Doct. 3. This lust and desire of vain glory is so subtil, as ta­king its rise sometimes from those things in us which are good, 2 Cor. 12. 7. and so desirable, as tending to make others prostrate themselves before the idol of those ap­prehended or real excellencies in us which we our selves do so much adore; that the best of men, and those who are endued with excellent graces, gifts and priviledges, have need to guard and watch, lest even they be over­taken with it: for, therefore, as one reason, doth Paul include himself in this exhortation; Let us not be desirous of vain glory. 4. Though it be lawful and praise-wor­thy to provoke and excite one another to love and good works, Heb. 10. 24. chiefly by our good example and forwardnesse in every commanded duty, 2 Cor. 9. 2. yet, when by doing of real injuries unto others we provoke and excite corruption in them to take some sinfull course for their own ease or redresse (1 Sam. 25. 33, 34.) we are herein guilty, and that not only of committing sin our selves, but of being the occasion of sin unto others, and therefore would eschew it: for, this is it the Apostle forbiddeth, even provoking one another. 5. In setting against any sin, we would look not only upon that sin alone, but also upon those other possibly lesse pleasant and baser sins, which of necessity do accompany it; that so our indignation may be heightned the more against it, as carrying with it a train of such attendants: for, here the Apostle, dehorting them from the desire of vain glory, that he may make them the more to detest it, hol­deth forth the necessary dependance which two other vexations and base evils have upon it; Provoking one an­other, envying one another, saith he.

Vers. 1. BRethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meeknesse; considering thy self, lest thou also be tempted.

THe Apostle, having (chap. 5. ver. 26.) dehorted from some vices which do wholly impede that service by love, which is enjoyned, chap. 5. 13. he doth in the first part of this Chapter, exhort them to several duties, in which the exercise of mutual love doth consist. And first, he speaketh to those who are spiritual, that is, such as had received a large measure of spiritual graces, whereby they were preserved from the subtil snares of sin and Satan, which had intrapped others; and who are called strong, Rom. 15. 1. and perfect, to wit, comparatively, Philip. 3. 15. Those he exhorteth to endeavour the reclaiming and restoring (both to the sense of God's pardoning grace, and to amendment of life) of all such who were overtaken, and as it were, in­consideratly and suddenly surprized with any sin (for, the active Verb of the word overtaken, in the Original, signifieth to do a thing preposterously and in hast, 1 Cor. 11. 21.) And in order hereto, that in the use of all means undertaken for this end, whether of admonition, reproof, or necessary correction, they would exercise the grace of spiritual meeknesse, suppressing all fleshly passions, and revengefull affections. Which exhortation he inforceth by two arguments: the first whereof is laid down by [Page 272] way of admonition in this Verse, that every man, even the best, while he dealeth with the faults of others, would enter in a deep consideration of his own frailty, and how easily under a tentation he may be surprized with the same, the like, or a greater sin. Doct. 1. Though it be very ordinary for men to bear too much with sin both in themselves and others, 1 Sam. 3. -13. Yet there is ano­ther sinfull extremity to be avoided, to wit, when under pretence of hatred to, or just indignation against the sins of others, we give them over as incorrigible, and cannot admonish, reprove, or in any thing carry our selves to­wards them in the spirit of meeknesse: for, saith the Apostle, If aman, or, as the word may also read by way of obviating an objection, Though a man be overtaken in a fault, restore such an one, &c. which supposeth that some were apt to think themselves freed from the duty here commanded towards a person so overtaken; and the Apostle sheweth, that neverthelesse they were bound to restore him, and deal meekly with him, even though he were overtaken in a fault. 2. This sin of too much rigor and severity towards the sinful failings and escapes of others (though it pretend to zeal, Isa. 65. 5. yet) hath its rise from pride and ambition; while the rigid critick, and lofty censurer of another mans faults doth not so much seek after his brother's amendment, as to beget in the minds of others a good opinion of himself, as if he were singular for holiness and hatred of sin above others: for, the connexion of the two Chapters doth shew that this sin here guarded against, hath some kind of depen­dance upon vain-glory; Let us not be desirous of vain-glo­ry, chap. 5. 26. And, if a man be overtaken in a fault, re­store him in the spirit of meeknesse. 3. The Minister of Jesus Christ would labour so to digest his exhortations unto duties, that his very expressions and convey of them being fitted to the purpose in hand, may be as so many forcible motives to bear-in that duty unto which he ex­horteth: for, the Apostle, being here to inforce the exer­cise of love and meeknesse upon those Galatians in the [Page 273] recovery of those who had fallen, calleth them Brethren, thereby expressing his love to them, and minding them of that love they ought to carry one to another, as being Brethren; and designeth the person to be restored by the common name of a man, thereby pointing at the com­mon frailty of mankind, to shew his falling in sin is ra­ther to be pitied, than made a wonder of; and withall transferreth the guilt of the sin in a great measure from the person himself to the subtilty of Satan and violence of the tentation by which he was surprized and over­taken; every one whereof doth doth serve as a motive unto that pity and meeknesse unto which he exhorteth; Brethren, if a man be overtaken in a fault, saith he. 4. Though those who are so maliciously obstinate in sin, that lenity and meeknesse prevaileth nothing in order to their reclaiming, are to be used with more severity and rigor, 1 Cor. 4. 21. Yet others, concerning whom we have not ground in charity so to judge, but rather that they are surprized by the violence of some prevalent ten­tation, ought to be more gently dealt with: for, they are only such, whom the Apostle will have to be used with a spirit of meeknesse; If a man be overtaken in a fault, restore such an one, &c. 5. So subtil and assiduous is Satan in tempting, 1 Pet. 5. 8. So ready is corruption in us to close with a tentation so soon as it is presented, Eph. 2. 2. that if the childe of God be not all the more circumspect and diligent, Mat. 26. 41. he cannot choose but be surprized, as it were unawares, by some one sin or other, and be thereby made to dishonour God, and to lay a stumbling-block before others: for, Paul sup­poseth it as a thing incident unto all men to be thus sur­prized, while he saith, If a man be overtaken in a fault. 6. Though it be the duty of all men to endeavour the reclaiming of those who are lying under un-repented guiltinesse, (for the Command is given unto all, Lev. 19. 17.) yet, the more holy men are, and the further they have advanced in the wayes of piety, they are the more obliged to go about this duty, chiefly, because they are [Page 274] in a better capacity to discharge it; as being lesse tainted with sin than others, and so having more freedom to re­prove; as also being more knowing how to go wisely about that difficile duty, and more willing to perform it than others, whose knowledge and love to God's glory and their neighbours good, cometh short of theirs: for, the Apostle directeth this exhortation mainly to such as had received a greater measure of grace than others; Ye which are spiritual, restore such an one. 7. The greater store of graces and gifts a man hath received, he standeth the more obliged to lay out himself and all his receipts for the spiritual good and edification of others; provi­ding alwayes he move in his own sphere, and transgress not the bounds of his calling, Heb. 5. 4. for, Paul layeth this task of restoring the backsliden Christian chiefly upon those who had received a greater measure of grace and spiritual enduements than others; Ye which are spi­ritual, restore such an one. 8. As scandalous sins, and erroneous opinions being fallen into by a childe of God, do mar that orderly frame of the inward man, which he did before enjoy, wasting the conscience and eating out the edge of all his former tendernesse, 1 Pet. 2. -11. So the person who hath fallen in such sins, doth ordinarily prove backward to be reclaimed, and very ticklish to be medled with by others for that end; as a man who hath a bone dis-joynted can hardly endure to have it touched: The word rendred restore such an one, doth bear so much, as signifying to set in joynt the dislocated members of the body, So that sin putteth the soul as it were out of joynt. 9. As it is the duty of all, and especially of those who are spiritual, to endeavour the reclaiming of any who are so fallen, by admonition (Mat. 18. 15.) reproof (Lev. 19. 17.) prayer to God on their behalf, Iam. 5. 14, 15. (all which, and other means in order to the same end, are to be gone about by private Christians by vertue of that ty which christian charity, and their mutual relati­on one to another, arising from their being members of one body, do lay on; and by publick Ministers and [Page 275] Church-guides, by vertue of that authority wherewith Christ the King of the Church hath invested them, Eph. 4. 11, 12.) So in the use of all these means, every one is to carry himself with much skill and tendernesse, if he would attain the proposed end: for, saith he, Ye who are spiritual, restore such an one, or, set him in joynt again; It is a phrase borrowed from Chirurgians, who, being to deal with a dis-joynted bone, will handle the same with skill and tendernesse. 10. The grace of meeknesse, whereby we moderate inordinate anger, and speedily re­presse revengeful passions, before they come to any great height, Eph. 4, 26. as it is the work of Gods Spirit in us; so the exercise of it is most necessary towards those who are fallen, and that all the means we use in order to their reclaiming be seasoned therewith, as being in nothing transported with the fury of rage and passion, but only acted with zeal to God, love to the person fallen, and with sanctified reason; for, thereby we evidence we are seeking the recovery of our brother, and not insulting over him; we are labouring to help him, and not seeking to disgrace him: for, saith he, Restore such an one in the spirit of meeknesse, or, in meeknesse, whereof God's Spi­rit is the author. 11. There is no man, no not the most spiritual, who can promise unto himself immunity from being set upon with strong tentations unto grosse and scandalous evils, or that he shall stand when he is tem­pted, if he be left of God under the tentation: for, he biddeth even the spiritual man consider himself, lest he also be tempted; whereby he holdeth forth not only a possibility that the spiritual man may be tempted, but also of his yeelding to the tentation, when it should be presented, otherwise the argument had not been of such strength to inforce upon him the exercise of meeknesse towards those who are overtaken in a fault. 12. As those who do most rigidly and uncharitably censure the faults of others, are usually greatest strangers to their own hearts, and very little sensible of their own infirmi­ties: So the serious consideration of our own weaknesse, [Page 276] and how the root of our neighbours sin, and of all other sin is in us (Rom. 3. v. 10, to 20.) how we stand by grace (Psal. 94. 18.) and how, if God would suffer the tem­pter to break loose upon us, we should so much exceed the sins of others, as they exceed ours: The serious con­sideration, I say, of all those, though it should not bind us wholly up from reproving sin in others; yet, it should cause us exceedingly to mix and temper our severity to­wards their sin with the exercise of meeknesse, pity and compassion towards their person: for, the Apostle, to inforce the former exhortation of restoring their fallen brother in the spirit of meeknesse, doth enjoyn, consider thy self, lest thou also be tempted. 13. So prone are we to entertain good thoughts of our selves, that it is a matter of no small difficulty to make a man reflect upon himself, and enter upon a serious consideration of his own frailty and weaknesse, and of every other thing which may keep him low in his own eyes, without in­sulting over, or despising of others, as appeareth from Paul's changing of the number: for, having said, Ye who are spiritual, restore, &c. in the plural number; here he saith, considering thy self, lest thou also, &c. in the singular; which he doth to give the greater force and sharper edge to his admonition, as knowing he was pressing a duty, which very hardly, and not without difficulty, would be obeyed.

Vers. 2. Bear ye one anothers burdens, and so fulfill the Law of Christ.

THe Apostle, first, enlargeth the former exhortation, both as to the persons exhorted (for now he exhor­teth not only those who are spiritual, but all of them) And also as to the duty exhorted unto, which is extended not only to an endeavour of reclaiming those who were overtaken in a fault, but also, to the tolerating and bearing patiently with the sins and infirmities of others, untill they be amended, and the sinner reclaimed: which [Page 277] sins are designed by the name of a burden; partly, because some such sins are a burden and weight to the sinner himself, either by reason of his grief and sorrow for them, if he be a penitent, Act. 2. 37. or by reason of that vexa­tion and trouble which some sins, as wrath, malice and envie, do bring to the natural spirits even of the impeni­tent sinner, Job 5. 2. Prov. 14. 30. And partly, because some such sins, though not felt by the sinner himself, are yet heavy burdens unto those who converse with him, as his curiosity, back-biting, self-seeking, and such like, Prov. 16. 28. Secondly, he inforceth the exhortation, thus enlarged, by a second argument, to wit, That here­by they did fulfill the Law, or command of mutual love, which he calleth the Law of Christ; not as if love to our neighbour had not been enjoyned before Christ came in the flesh; for, it is a prime piece of the Law of Nature, imprinted upon the heart of man at the Creation, and was renewed again by God Himself upon mount Sinai, 1 Joh. 2. 7. But because, first, Christ did renew this Com­mand, not only by freeing it from the false glosses and interpretations of Scribes and Pharisees, Mat. 5. 23, &c. but also by pressing it in its spiritual beauty and nature, having laid aside and abolished the external cover of Mosaical Ceremonies (Eph. 2. 15.) under which it was vailed, 1 Cor. 9. 9, 10. In which respect mainly it is here called the Law of Christ, in opposition to the false Apo­stles, who pressed so much the Mosaical Law of Cere­monies. And, secondly, because Christ did presse this Law, so renewed, in a singular manner upon His fol­lowers, as a mark of true faith in Him, Joh. 13. 35. And thirdly, because Christ did fulfill this Law in His own person, and thereby left an example of it unto us, 1 Joh. 3. 16. Doct. 1. As there are none free of sinful infirmi­ties, which are burdensom sometimes to themselves, and frequently unto others: So we ought not to break the bond of common society, which we are otherwayes tyed unto, because of those: but are to persist in it, patiently bearing those infirmities which we cannot otherwayes [Page 278] help: for, saith he, Bear ye one anothers burdens. 2. This duty of bearing with the infirmities of others, doth well consist with the use of such lawfull means as God hath prescribed, whether to the Magistrate for restraining sin, by punishing those who do evil, Rom. 13. -4. or, to Mini­sters and private Christians, in order to the sinner's re­claiming by admonition, reproof, and such like: for, this duty of bearing one anothers burdens, must agree with, and cannot be contrary unto, that other duty prescribed, v. 1. which is to restore the sinner unto that state where­in he was, so far must we be from giving him counte­nance, or partaking with him in his sins. 3. A com­passionate frame of spirit, made evident by our meek and patient deportment towards those who are overtaken in a fault, without neglecting any duty we owe unto them, doth afford the guilty sinner no small ease under his weighty exercise, and tendeth much both to his preser­vation from fainting under heartlesse discouragement (if his conscience be touched with the sense of his guilt) and to carry on the work of his conviction and amendment: (if he be yet going on securely in his sin) for, the Apostle, having exhorted to such a meek and patient de­portment towards those who are overtaken in a fault, he calleth it here a bearing of their burden, or an affording of help to them under it; Bear ye one anothers burdens. 4. There is no such evidence of love to our neighbour, as when it kytheth in our serious endeavours for bring­ing about his spiritual good, and in taking the most ef­fectual condescending and affectionate way in order to his reclaiming from sin, together with our supporting of him, and sympathizing with him under his spirituall weights: for, the Apostle calleth this a fulfilling of the Law of Christ, or of mutual love, as if that Law did call for this only; And so fulfill the Law of Christ, saith he. 5. In what sense and measure the childe of God doth attain to evidence his love to his fallen brother by his serious endeavours to restore him unto the enjoyment of God's favour, and to an holy and blamelesse conversa­tion, [Page 279] and by his bearing with him under his infirmities, in order to his recovery, in that same sense and measure he attaineth to fulfill the Law; whence it followeth, be­cause he is not able to do the former perfectly, and so as to come short in nothing for matter, or manner, (Iam. 3. 2.) but only sincerely, and without dissimulation, Rom. 12. 9. therefore neither can he keep the Law perfectly, but only in sincerity, and in his honest aim and endea­vour, Psal. 119. 6. for, saith he, Bear ye one anothers bur­dens, and so fulfill the Law of Christ.

Vers. 3. For if a man think himself to be something, when he is nothing, he deceiveth himself.

THe Apostle, in further prosecution of the former ex­hortation, doth fall upon the sin of self-conceit and arrogancy, which causeth men contemn others, and carry themselves with a kind of supercilious disdain towards such as are overtaken in a fault, contrary to what he had exhorted them unto, ver. 1, 2. And, first, he tacitly de­horteth them from this vice, by shewing the man who is puffed up with a conceit of his own enduements above others, and to the despising of others being compared with himself, doth deceive himself, and maketh his own mind to erre in passing judgment of himself (as the word doth signifie) and giveth a reason of this assertion, be­cause every man, even the best is nothing, as having no good in himself, and of himself, 2 Cor. 3. 5. for which he ought to be puffed up, and to despise others because of their infirmities. Doct. 1. Then are duties pressed unto some good purpose by the Lord's Ministers upon His People, when a discovery is made of those lurking evils which do withhold from the practice of those du­ties, and pains are taken to set them upon the task of subduing such evils, if they would come speed in the con­sciencious practice of the commanded duty: for, Paul, having exhorted to restore those who are fallen, and to bear one anothers burden, he doth now disswade them [Page 280] from the sin of self-conceit and arrogancy, as that which doth impede the practice of that duty; If a man think himself to be something, saith he. 2. As it is ordinary for men to conceit too highly of themselves, whether by apprehending those excellencies to be in themselves, which really are not, Prov. 26. 16. or, by overvaluing those excellencies, parts and other enjoyments, which they really have, above their just worth and esteem, Ezek. 28. 3. or, by looking on them, not as receipts from the Lord, but only as they are their own, or the fruit of their own industry or purchase, Ezek. 28. 4, 5. So, where this sin of self-conceit is fostered, it maketh the guilty person an insolent contemner of all others, a proud in­sulter over their infirmities; as taking occasion from those, to conceive so much the more highly of himself: for, this is the sin of a man's thinking himself to be some­thing, which Paul supposeth to be a common evil, and speaketh against it, as that which maketh a man carry himself insolently towards others, especially those who are overtaken in a fault, as appeareth from the connexi­on, If a man think himself to be something. 3. Error in judgment hath sometimes its rise from some unmortified and raging lust in the heart and affections, the preva­lency whereof doth byass the understanding, and in pro­gresse of time doth unperceivably incline it to assent un­to those opinions as Truths which may most gratifie those unmortified lusts: for, saith he, He who thinketh himself something, deceiveth himself, or, maketh his mind to erre; for so the word signifieth: importing hereby that those violent lusts of self-conceit, pride and arro­gancy, did make them apprehend some real worth to be where there was none, whereby they might have some­what to feed upon. 4. For a man to be deceived by himself, is of more dangerous consequence than to be de­ceived by any other, especially when a man deceiveth himself by having better thoughts of himself than there is ground or reason for; for hereby are men not only vainly puffed up by their fleshly mind, Col. 2. -18. but [Page 281] also made to cry Peace, peace, when sudden destruction cometh, Mat. 7. 22, 23. for, the Apostle insinuateth there is no small hazard in self-deceiving, while he maketh this alone a sufficient argument to disswade from self-conceit and arrogancy, even that he who thinketh himself to be something, deceiveth himself. 5. As every man considered in himself is nothing, being destitute of all good, Rom. 7. 18- yea, though he be considered in all his enduements both of Nature and Grace; yet he hath nothing for which he ought to conceit of himself, and despise others; for, what hath he which is not received? 1 Cor. 4. 7. yea, and what he must be comptable for, how he doth imploy it? Luke 12. 48. So the serious conside­ration of this truth would be a singular engine to batter down those high mountains of self-conceit, which are ready to exalt themselves in a man's heart by reason of his apprehended or real excellencies, gifts or graces: for, Paul maketh use of this consideration to convince them how vain any high thoughts of that kind were; If any man seem to himself to be something, when he is nothing, saith he; which last sentence is spoken of all men generally, and serveth for an argument to prove that the self-ad­mirer, is a self-deceiver, seing every man is nothing.

Vers. 4. But let every man prove his own work, and then shall be have rejoycing in himself alone, and not in another.

SEcondly, The Apostle striketh at one root and cause of self-conceit and arrogancy, to wit, our comparing our selves with others who are worse than our selves (for, we may, and ought compare with those who are better than our selves, that so we may be humbled, 2 Cor. 10. 12. but this comparing with those whom we esteem worse than our selves, occasioneth self-conceit, Luke 18. 11.) Now Paul taketh them off this way, exhorting them to prove, and try their own work and carriage by the rule of Gods Word, without comparing it with the carriage of others (for, so they behoved to try the work of others also) and [Page 282] that they would so prove their own work, as to approve it, and find matter of approbation in it, if it were to be found, (for, the Greek word rendred prove, signifieth also to approve, as Rom. 14. 22. 1 Cor. 16. 3.) Which exhortation is inforced by two reasons; first, Hereby they should find matter of such gloriation and boasting as God alloweth of, even in themselves alone, that is, in the testimony of a good conscience, 2 Cor. 1. 12. and should not need to borrow matter of boasting from the sins of others, which the Lord doth no wayes approve of, 1 Cor. 5. 2-. Doct. 1. As a man who would set against a sin to purpose, and with successe, must search out, and set against every other sin which doth ordinarily prove an occasion of that sin which he intendeth to subdue and mortifie; So the Minister of Christ, in the reproof of sin, ought to point forth unto the Lord's People those things which are the fewel and occasion of such and such sins, and press upon them an abstinence even from those: for, the Apostle, having disswaded (ver. 3.) from self­conceit, doth here point at the occasion of that sin, even their comparing themselves with others, whom they judged worse than themselves, and disswadeth them from that also, while he saith, But let every man prove his own work. 2. As it is the duty of every man without excep­tion, to reflect upon his own actions, and to take an ex­act trial of them by the touchstone of Gods Word, Psal. 119. 9. not only if for the substance of the action they be commanded or warranted in His Word, Isa. 29. -13. but also if they be done in the right manner, Luke 8. 18. that is, if they come from the root of a renewed heart, (Mat. 7. 18.) have their rise from right motives (Phil. 1. 15.) and be directed to the right end, God's glory in the first place (1 Cor. 10. 3.) or not: So he ought not to rest satisfied with a simple probation and trial of his actions, except he find them to be such after trial, as he may up­on just grounds approve them, and approve himself to God in them, 2 Tim. 2. 15. for, saith he, Let every one prove, and so, as he may safely approve, his own work, as [Page 283] the word signifieth; and such a probation must be here meaned, otherwise the Apostle's consequence should not follow upon a mans proving his work, even that he shall have rejoycing in himself. 3. Though Civil Magistrates and Church-guides are to prove, even judicially, the work of others, who are committed to their charge, Rom. 13. -3,-4. Tit. 3. 10. and though private Christians are also bound to prove all things by a judgement of christian discretion, that so they may hold what is good, 1 Thess. 5. 21. and be provoked unto love and good works, Heb. 10. 23. but not, that they have whereat to carp, Psal. 56. 5, 6. or whereby to be lifted up with an high and vain conceit of themselves above others, 1 Cor. 5. 2. yet the great thing whereabout our most accurate and daily search and trial should be imployed, is, our own actions, and by proportion our own spiritual state, 2 Cor. 13. 5. and frame of heart, Psal. 26. 2. Yea, those, and only those are to be the object of our trial, when the end proposed in our trial, is, to find out matter of boast­ing in the testimony of a good conscience, and from which we may conclude, that we are approved of God: for, this is the end of the trial here enjoyned; and there­fore saith he, Let every man prove his own work. 4. This work of self-trying, and proving of our own work, being seriously and frequently gone about, would tend excee­dingly not only to curb those lofty thoughts which we have of our selves, but also to divert from those uncha­ritable, censorious and base thoughts which we have of others because of their infirmities and failings: for, the Apostle opposeth this duty as an antidote to that sin of self-conceit before reproved, and by consequence doth presse it as an help to that duty of tendernesse and com­passion towards those who are overtaken in a fault, en­joyned, ver. 1, 2. But, saith he, let every man try his own work. 5. It is in some cases and respects lawful for men to glory and boast in themselves, or in the good things of God bestowed upon them, that is, not only to rejoyce because of them, but also to expresse their joy, 2 Cor. 1. 12. [Page 284] and to expect approbation and applause from men be­cause of them, 2 Cor. 12. 11. providing they glory in them, as evidences of God's love to them, and so, as they may thereby assure their hearts before Him of their in­terest in His favour and good-will, 1 Joh. 3. 19. and as enduements fitting them to serve God, by promoting His glory in their own salvation, and their neighbours good, and in every other duty which they are bound to in their station, 1 Cor. 15. -10- and as they are fitting oc­casions to incite themselves or others, to give that glory to God which is due, Mat. 5. 16. providing also that they glory in them (to wit, in so far as this gloriation importeth a seeking approbation to themselves) but spa­ringly, 2 Cor. 11. -16. and for the most part as of necessi­ty and to maintain their uprightnesse before men, when it is unjustly called in question, 2 Cor. 12. 11. Joh 27. 4, &c. and that they be not puffed up with conceit of them­selves, as if those good things did proceed from them­selves alone, and not from God, 1 Cor. 15. 10. and that the approbation which they expect, be not endeavoured as their furthest design, Mat. 6. 2. but as a mean of ren­dring them the more capable for promoting God's glory in their place and station, 1 Tim. 3. 7. and most especi­ally, providing that they glory not in those things, as if thereby they could merit the favour of God and eternal life; which boasting is condemned, Rom. 4. 2. In these respects, and with these limitations it is lawfull for men to glory in themselves: for, the Apostle speaketh of this way of glorying as an allowed consequence of a man's proving of his own work; Then, saith he, he shall have rejoycing (or boasting) in himself alone. 6. That a man may warrantably and upon good grounds thus rejoyce in the good things of God bestowed upon him, especially so, as thereby to assure his heart before God, it is not suf­ficient that he compare himself with others, and find himself to be better than those, but he must try himself by the rule of God's Word, and after trial find himself approved by it; else his boasting is nought and vain, [Page 285] even a deceiving of himself: for, the Apostle, speaking of this warrantable gloriation and boasting, affirmeth it to be the consequence of a man's proving his own work, and that it must be in himself, and not in another.

Vers. 5. For every man shall bear his own burden.

HEre is a second argument, inforcing upon every man the duty of trying his own work rather than to be narrowly prying into the infirmities of others; because every man must bear his own burden, or give an account of his own actions to God, Rom. 14. 12. for, the Lord will passe sentence upon men whether by absolving or condemning them, not as they have been better or worse than others, but as they shall be found in themselves ab­solutely considered, and without any respect had unto others, See 1 Cor. 3. -8. which doth not militate against the tenour of the Gospel, affirming that Believers shall be reckoned with by God, as they are clothed, not with their own righteousnesse, but with the unspotted righte­ousnesse of Christ their Cautioner, Philip. 3. 9. for, it is evident from the scope, that the Apostle excludeth only the infirmities of other sinfull men, like unto our selves, from being the rule, according to which God will passe sentence, and not the righteousnesse of Christ appre­hended by faith. Doct. 1. That a man may prove an happy interpreter of Scripture, and find out the mind of God's Spirit therein, it is necessary he do well understand the scope of the Spirit in that place, the sense whereof he intendeth to find out; the observing whereof will serve as a threed to conduct him in falling upon the genuine and literal meaning of the particular words & sentences, and wil preserve him from making the Scripture in hand thwart or contradict any other part of sacred Truth, which without observing of the scope he may readily fall in: for, this verse seemeth at the first view, to con­tradict that direction given, ver. 2. but the sense of both being collected from the scope, that seeming contrariety [Page 286] will evanish; for, by bearing one anothers burdens, ver. 2. must be meaned a bearing by way of sympathy, christi­an for bearance, and diligent use of means for reclaiming the person fallen; for, that is it which the Apostle is pressing there, as appeareth from ver. 1. and in this sense every one ought to bear one anothers burdens: But by bearing our burden, in this verse, is meaned a bearing by giving an account to God for our own actions (other­wise it should not be a cogent argument to inforce the exhortation propounded, ver. 4. Let every man prove his own work) and in this sense every man shall bear his own burden. 2. How light soever that mens sins do seem unto themselves when they are committed, yet they will be found not light, but heavy, when they come to reckon with God about them: for, the giving an account of our actions to God, goeth under the name of bearing a bur­den, Every man shall bear his own burden. 3. So righte­ous is God that He will call no man to an account for the sins of others, but only for his own, except he hath made those sins of others his own sins also, by not doing his duty to impede the committing of them, Ezek. 3. 18. or by following of, and walking in them, Exod. 20. 5. compared with Ezek. 18. 14, 17. or by not mourning to God for them, 1 Cor. 5. 2. for, saith he, Every man shall bear his own burden. 4. It were our wisdom fre­quently to minde that great Accompt which we must give to God, and to busie our selves most in and about those things whereof He will crave an account of us: hence the Apostle maketh this a reason why men should be most imployed in proving their own work, and not in accurate prying into the carriage and infirmities of others; because it was their own work, whereof they behoved to give an account to God; For every man shall bear his own burden, saith he.

Vers. 6. Let him that is taught in the Word, communicate unto him that teacheth, in all good things.

IN the second place, the Apostle exhorteth them unto beneficence, which may be looked upon as another piece of that serving one another through love, enjoyned chap. 5. -13. and because love to the Word growing cold among those Galatians, by reason of their schism and the prevalency of error, it is probable that the due re­spect which they did owe to their Ministers, was much decayed, except to such only as were of their own faction and way, Therefore, in the first place, he exhorteth unto beneficence towards their Ministers, directing his speech to those who were catechised, that is, taught familiarly by word of mouth, as when children are taught the first principles of Religion; for, so the word, rendred is taught, doth signifie: or, more generally (as the word is here rendred, and taken elsewhere, 1 Cor. 14. 19. Rom. 2. -18.) those who are instructed, or taught whether more fami­liarly and plainly, or more profoundly in the Word, whereby may be meaned either the Word of God in ge­neral, or of the Gospel in particular, which frequently is called the Word by way of excellency (See upon Philip. 1. 14. Doct. 1.) Those he exhorteth to communicate, and to give a share unto their Ministers of all their temporal goods, to wit, so much as might serve for their creditable maintenance. Doct. 1. The Lord Christ hath appointed two distinct ranks and sorts of people to be in His visible Church, some who are to be taught, fed, ruled and watched over, such are all private Church-members; and some who are to be Teachers, Pastors, Guides and Watchmen over the Flock by vertue of their publick Office in the House of God, the honour whereof is not to be taken by any man unto himself, except he be called as Aaron, Heb. 5. 4. And are all Teachers, 1 Cor. 12. 29. Let him that is taught, communicate unto him that teacheth. 2. As it was necessary that some should be Teachers in [Page 288] the House of God; so the wisdom of God hath thought it fit, because of our weaknesse (Deut. 5. 23, &c.) to teach us not by His own immediate Voice from Heaven, nor yet by glorious Angels, but by the Ministry of men like unto our selves, and those not usually of the greatest sort, but of such as stand in need of the peoples benevo­lence for their worldly subsistance, and this that the glory of converting souls may be ascribed not unto creatures, but unto God, 2 Cor. 4. 7. for, so much is imported, while he saith, Let him that is taught, communicate unto him that teacheth. 3. As it is the duty of Christ's Mini­sters to teach and instruct the Lord's People, not so much by their writings, as by vocal preaching and word of mouth; So the thing wherein they are to be instructed, is the knowledge not of humane writings, but of the Word of God contained in Scripture; there being no word or writing besides, which hath a promise of such a blessing to accompany it, as this Word hath (See Rom. 1. 17. 2 Tim. 3. 15, 17. Heb. 4. 12.) for, saith he, Let him that is taught (or instructed by word of mouth) in the Word, meaning the written Word of God. 4. Seing Christ's Ministers are to bestow themselves wholly in the work of the Ministry, 1 Tim. 4. 15. and not to be in­tangled with the affairs of this life, 2 Tim. 2. 4. and seing they are the Lord's Instruments, by whom He conveyeth the richest blessings, even those which are spiritual, unto His People, 1 Cor. 9. 11. Therefore the People of God among whom they spend their strength, are bound even by common equity to give them worldly maintenance, that they may neither be diverted from, nor discouraged in that most necessary and painfull work of watching over souls, Heb. 13. 17. for, saith he, Let him that is taught, communicate unto him that teacheth, in all good things. 5. This worldly maintenance, which people are bound to give unto their Ministers, though it should be mode­rate, and such as may not through its abundance occa­sion pride, luxury and prodigality in their Ministers; yet it would be liberal, and creditable, even such as may [Page 289] not only supply their pinching necessities, but also as thereby they may be sustained in a way creditable unto the Gospel whereof they are Ministers, 1 Tim. 5. 17. and may have wherewith to supply the necessities of the in­digent, 1 Tim. 3. -2. and to educate their children so, as afterwards they may sustain themselves, and be profit­able members both of Church and Commonwealth, 1 Tim. 5. 8. for, he commandeth the people to communi­cate to their Ministers in all their temporal good things; he saith, in all, and therefore liberally, though not lavishly. 6. Though the Civil Magistrate be obliged to provide some set and publick allowance for upholding the Go­spel and Ministry thereof; this way coming nearer to the order appointed by God for maintaining the Priest­hood under the Law, Numb. 35. 1, &c. and being free of several inconveniences, which can hardly be avoided in the way of giving voluntary contribution by every one who heareth the Gospel, towards those who preach the same: yet, in case the Magistrate provide not such publick allowance for them, or, if turning persecuter, he take that which is already provided by the Law for that use from them, Then it is the duty of every one who is taught in the Word, to maintain their Preachers by libe­ral contribution out of their own means, so far as is ne­cessary for him that receiveth, and as he is able to spare who giveth: for, this was the case of the Church in Paul's time, being under persecuting Tyrants; And therefore he commandeth, Let him that is taught, communicate unto him that teacheth, in all good things. 7. The Churches maintenance is only due unto such Ministers as have abi­lities to preach the Gospel, and are faithfull and diligent Labourers in the Word, according to those abilities wherewith they are endued; And therefore, though pri­vate men are not hereby warranted to withdraw the or­dinary and allowed maintenance from their Ministers upon pretence that they are either not able, or not pain­full, Mat. 23. 2, 3. yet it concerneth those whom Christ hath intrusted to be Overseers of His House, to be care­full [Page 290] that such who are either really unfit, or unwilling to preach, be removed from their Charge, and not suffered to eat up the Churches maintenance, feeding themselves, and starving the souls of people committed to their charge: Therefore the Apostle, while he pleadeth for maintenance to a Minister, doth describe him from the actual exercise of his Calling, Let him communicate to him that teacheth.

Vers. 7. Be not deceived, God is not mocked: for whatso­ever a man soweth, that shall he also reap.

THe Apostle, supposing that those who were averse from the duty of beneficence to their Ministers, did colour their own avarice and naughtinesse with a num­ber of seemingly plausible excuses taken from their pre­tended indigence, multiplicity of other burdens, and such like, he speaketh to such witty cheaters as these in this verse, desiring them to advert, that though they might stop the mouthes of their honest-hearted Ministers, (as not knowing how, or not being willing to contradict them in what they affirmed) and might mock them for their simplicity afterwards; yet they had another party to deal with in this matter, even God Himself, who would not be deceived, or mocked with their lying pre­texts and excuses, and forbiddeth them to deceive or flat­ter themselves by thinking otherwise; and so proceedeth to presse the duty of beneficence towards Ministers, by an argument expressed in a similitude taken from sowers of seed, who may expect an increase in the time of reap­ing according to what they have sown; whether it be much seed, or little, good seed or bad: So accordingly as mens actions are, whether good or bad, (which are compared to seed, Prov. 11. 18. and 22. 8.) and more particularly as they imploy their temporal goods (the imploying whereof is also compared unto sowing, 2 Cor. 9. 6.) whether for good and pious uses, or for pampering their fleshly lusts (as he brancheth forth this sowing in [Page 291] the following 8. verse) so they might expect an answer­able reward, or punishment from the Lord, to wit, either here, or hereafter; for, thus is the same similitude ex­pounded, 2 Cor. 9. 6, 7, 8. Doct. 1. As the sin of back­wardnesse in people to bestow any thing for upholding the Gospel in the publick Ministry thereof, is very com­mon, and hath begun early in the Christian Church; So the Minister of Christ, may not upon pretence of mode­sty, as being unwilling to kyth much in that wherein his particular advantage is any way concerned, suffer this sin to go unreproved more than others; seing it ten­deth so much to the Gospel's prejudice, and that it is excesse of modesty which impedeth the practice of a ne­cessary duty: for, Paul observing this sin to have been too common, even in his time, doth sharply admonish and rebuke those who were guilty of it, while he saith, Be not deceived, God is not mocked. 2. Neglecters of duty, and chiefly of expensive duties, such as is that of giving competent maintenance to the Ministry, are very quick and witty to find out pretexts and excuses to colour their sin, and so to siele the eyes of those whom they have to do with; and this all, that they may enjoy the profit of sin, and yet eschew the shame and imputation of it before men: for, Paul doth here meet with such witty excuses, and with those who made use of them; Be not deceived, God is not mocked. 3. Though God be alwayes the sin­ners party, whatever sin he doth commit, Psal. 51. 4. yet, seing Ministers are Christ's Ambassadors, 2 Cor. 5. 20. and that the contemning or discouraging of them by withholding competent maintenance from them doth so directly tend to the utter overthrow of Religion and de­cay of all publick Worship; therefore He is in a singu­lar manner party, and will kyth Himself to be so unto all who are guilty of so doing: for, the Apostle repre­senteth the Lord as the party whom they had to deal with, while he saith, Be not deceived, God is not mocked. 4. Though subtil wits may so excuse their sin, as thereby to cast such a blind before the eyes of men, as they will [Page 292] hold them innocent, or at least cannot know how to fasten guilt upon them; yet the allseeing eye of God can­not be so fieled: He knoweth the thoughts afar off, Psa. 139. -2. and discerneth the very intents of hearts, Heb. 4. -12. and therefore cannot be set off with plausible pre­texts: for, it is in this respect he saith, God is not mocked, as they mocked men by making them give credit unto their lying excuses. 5. Then doth a man most dange­rously deceive himself, when he resteth satisfied with this, that he hath conveyed his fraudulent and covetous practises so handsomly that men shall find nothing for which to blame him, as if, because short-sighted man cannot find him out, that therefore he shall escape the accurate search of the allseeing God; for, the Apostle affirmeth they would be deceived, if they did entertain any such thoughts of God; Be not deceived, God is not mocked. 6. Though men do usually give all that for lost which they bestow for maintaining the Gospel, and for pious uses; yet it is not so, but shall be returned un­to them in God's appointed time with increase, if not in things of the same kind, yet in things equivalent to, and better than those: for, so much doth his comparing beneficence of this kind to the seed sown import; What­soever a man soweth, that shall be also reap. 7. The re­ward which God hath freely promised unto the good works of His People, and more particularly unto their chearfull, liberal and christian beneficence, is not to be despaired of: nor yet the justly deserved judgment de­nounced against the wicked for their evil works, and chiefly for their nigardly withholding a part of what God hath given unto them from charitable and pious uses, is to be doubted of, though both of them be long deferred: for, both the promised reward and threatned judgment, are compared to the reaping of the harvest, which doth most certainly, though not immediately, fol­low upon the sowing of the seed; Whatsoever a man sow­eth, that shall be also reap. 8. As the faith of a reward to be freely given, according to the promise, unto our [Page 293] works of charity and beneficence, is a strong encourage­ment to fruitfulnesse in works of that kind; So it is law­full for Christians to have an eye to this reward, as a motive whereby to work up their backward hearts unto a willing complyance with expensive duties of that sort: providing, first, it be not looked at as a thing to be merit­ed by their good works, Rom. 6. 23. Nor, secondly, as the only or chief motive, 2 Cor. 5. 14. for, the Apostle by this similitude doth minde them of the promised re­ward, as an argument exciting them unto beneficence; Whatsoever a man soweth, that shall be also reap.

Vers. 8. For he that soweth to his flesh, shall of the flesh reap corruption: but he that soweth to the Spirit, shall of the Spirit reap life everlasting.

VVHat the Apostle spoke generally concerning that proportion which shall be betwixt a man's fu­ture reward, and his present work, he doth now, fol­lowing the same metaphor of sowing and reaping, make it more clear by distinguishing several sorts of sowers, seeds, grounds, and several sorts of harvests answerable to each of those: The plain meaning whereof, is, 1. That carnal and unregenerate men, who take no other care but to spend their wit, strength, time, and particularly their means upon the service of their own fleshly lusts, (such as are reckoned forth, chap. 5. 19, 20.) they shall at last reap no fruit thereby but corruption, that is, eter­nal perdition (for, corruption is here opposed unto eter­nal life) and this they shall reap from the flesh, that is, their own inbred corruption, which, with the sinfull effects thereof, is the true seed of death and perdition. And, secondly, that renewed and spirituall men, who imploy their whole life, study and labour, and particu­larly their worldly substance for advancing the works of the Spirit, whether in themselves or others, (such as are reckoned forth, chap. 5. 22.) and particularly, for upholding the Gospel and a painful Ministry, they shall [Page 294] receive the reward of eternal life; and this from the Spi­rit, that is, the grace of God in them, which is the true seed of eternity, not by way of merit, as destruction and corruption follow upon the flesh, but from God's mercy and free gift, as the Apostle doth in plain and proper terms put the difference, Rom. 6. 23. according to which this metaphorick allegory must be expounded, and may not be set in opposition to it. Doct. 1. The whole world are comprized in one of two ranks: they are either sow­ing to the flesh, living in their unregenerate state, and in slavery to their lusts, whose end shall be perdition; or, they are sowing to the Spirit, truly regenerate, and im­ploying themselves for the advancing of things spiritual, whose end shall be eternal life; There is no neutral or midstate: for, Paul distinguisheth all in these two, He that soweth to his flesh, and he that soweth to the Spirit. 2. It may be frequently observed, that they who have not an heart to part with any thing of their temporall goods for God and pious uses, but plead present poverty, necessity and fear of future want, when God doth call them to any thing of that kind, are notwithstanding most profuse and lavish in spending their means to make provision for the flesh, and to uphold the beastly lusts thereof; for, he that soweth not to the Spirit, soweth to his flesh. 3. Though carnal men do think their own way the only wisest, while they spend their wit and substance for attaining present profit, pleasure and preferment, and do judge the way of the Godly, but meer folly, while they imploy their strength and means for things spiritual, and such as God's honour is mainly concerned in, and are not attended with an income of worldly advantage, but rather of losse and detriment; yet the end shall prove, that those who thought themselves only wise men and gainers, have been but meer fools and greatest losers, and that those others, whom they looked upon as mad­men and bad managers of their worldly affairs, have been the greatest gainers and wisest adventurers; for, he that soweth to his flesh, shall reap corruption; but he that [Page 295] soweth to the Spirit, shall reap life everlasting. 4. The state of the wicked after death, is a state of corruption, where­in though the substance of their soul and body shall not be annihilated, but shall be upheld unto all eternity by the mighty power of God in the midst of unutterable torments, Mark 9. 44. yet all their glory, pleasure and gain wherein they placed their happinesse, and for at­taining whereof only, they spent their time and strength, (Psal. 49. 11.) shall then be consumed, 2 Pet. 3. 10. and they themselves made to languish and pine away under the wrath of an highly provoked and then unreconcili­able God, 2 Thess. 1. 9. for, saith he, The wicked shall reap corruption, meaning their state after death. 5. The state of the Godly after death shall be a state of life, the life of Grace being then swallowed up and perfected in the life of Glory, which consisteth in perfect freedom from sin and misery, Eph. 5. 27. in unconceivable joys, Psal. 16. 11. and the full enjoying of God, 1 Joh. 3. 2. which happy state of theirs shall be eternal, they shall never weary nor yet be deprived of it: for, saith he, the Godly shall reap life everlasting. 6. Whatever sin a man com­mitteth, it is most properly his own work, as flowing from the root of his own corrupt flesh; but the good which he doth, is not so properly his own as Gods, in so far as it floweth from the Spirit of God and habits of Grace, which were wrought in him by the self-same Spirit, Philip. 2. 13. Col. 3. 10. for, speaking of the flesh, he setteth it forth by the appropriating Pronoun his; He that soweth to his flesh; but not so, while he speaketh of the Spirit, He that soweth to The Spirit, not to his spirit.

Vers. 9. And let us not be weary in well doing: for in due season we shall reap, if we faint not.

THe Apostle, from what he hath presently spoken of the reward of eternal life, attending those who sow in the Spirit, inferreth the former exhortation propounded, ver. 6. and enlargeth it, by recommending unto them, [Page 296] according to the sense given of the former similitude, the study of good works, and especially of beneficency in the general, under the name of well-doing; whereby he meaneth not only the outward work, but also the doing of it in a right manner, Mat. 6. 1. &c. and that they would persevere to the end in that study, notwithstand­ing of all contrary discouragements, without base and cowardly ceding unto them; and inforceth the exhor­tation by putting it above all question, that they shall gather the fruit which God had promised, though not presently, yet in the due time, that is, the time which God doth judge most convenient; but withall, he addeth a condition of reaping in due time, required on their part, to wit, if they continued constant in well-doing, even the same unto which he had exhorted them in the former part of the verse. Doct. 1. As all men by nature are ex­ceedingly backward from entring the course of well-doing, and especially of exercising beneficency towards those whom God hath ordained to be objects of it, Mark 10. 21, 22, 23. So, considering the many discourage­ments which occur to a man while he is in this course of beneficency, what from his own corruption, what from the unworthinesse, ingratitude and multitude of objects, and what from the coldrife disposition and bad example of others, who are equally if not more able, there is no small propensnesse in all to sit up in that course, and to give it over immediately, or soon after they have en­tred it: for, Paul supposeth such a propensity, and guar­deth against it, while he saith, Let us not be weary of well-doing. 2. It is not enough that men do so far subject themselves to the authority of God speaking in His Word, as once to enter the way of obedience, and to en­dure for a season, Mark 4. 17- until possibly they attain to a name for piety, Rev. 3. -1. or meet with some unex­pected discouragement or tentation, Mark 4. -17. But, they must also persist in their begun course so long as they have any being, Psal. 104. 33. for, saith he, Let us not be weary in well doing. 3. That Christians may eye [Page 297] the promised reward, and with what provisions they may have their eye upon it, as a motive to obedience and peseverance; (See ver. 7. doct. 8.) for, the Spirit of God doth encourage them from this, that in due time they should reap. 4. Though God hath promised a rich re­ward from free-grace unto His Peoples sincere and wil­ling obedience; yet, He hath reserved the date and time for the actual bestowing of that reward unto Himself; So, that though it be long delayed, yet they have not ground to challenge Him for breach of promise, as sometimes even His dearest Saints under a violent tenta­tion have gone very near to do, Psal. 77. -8. for, saith he, Ye shall reap, but when? not presently, but in the due and proper time, to wit, that which God doth judge to be such. 5. Though God, as said is, doth not limit him­self to a determinate time when He will make His Peo­ple enjoy the wished-for fruits and comfort of their la­borious, expensive and long persisted-in obedience; yet the time made choice of by Him for His so doing, whe­ther in this life, or immediatly after death, is alwayes the due and proper time, and hath a fitnesse in it in some re­spects, all circumstances being well considered, for the bestowing of that mercy beyond any other time: for, he saith, Ye shall reap in due, or proper time; the word ren­dred time, signifieth properly an opportune time, the very article or point of time which determineth the fittest op­portunity for doing any businesse; and the epithet ad­ded, doth intend the signification, as if he had said, an opportune opportune time, or most opportùne time. 6. That a man may upon just grounds, and with confidence ex­pect the good thing offered and contained in a conditio­nal promise, he must of necessity come up in his practice to that condition and qualification which is called-for in the promise; Hence the Apostle exhorteth them not to weary, because the promise of a reward includeth their not wearying as a condition; Ye shall reap, if ye faint not: where by fainting we must not understand every slack­ning and remitting somewhat in our course; for, this [Page 298] befalleth sometimes the choicest Saints of God, Psal. 73 2, &c. but such a fainting as maketh the fainter totally and finally abandon the wayes of God, which is not in­cident to the real childe of God, Mat. 24. 24.

Vers. 10. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the houshold of faith.

HE doth yet again repeat, and so closeth the former ex­hortation unto beneficency, as a conclusion drawn from the former arguments; And first, he presseth the use-making of the present opportunity which they had of exercising this grace; which relateth, 1. mainly to the whole time of this life, as that, which being ended, all opportunity of doing good by those, who did ever untill then neglect to do good, doth end with it. And 2. to some parts of that time, in which there is more ready accesse unto duties of that kind, than at other times. And secondly, he sheweth the persons unto whom they should do good, first, to all men whomsoever; next and espe­cially unto those, who, being conjoyned by the ty of one common Confession of Faith in Jesus Christ, are Mem­bers of His Church, which is as it were His Houshold, 1 Tim. 3. 14. Doct. 1. The Minister of Christ who would speak pertinently and edifyingly unto his hearers, must not hand-over-head deliver every Truth as it com­eth to his mind without any method, or dependance of purposes; but, having such a scope proposed unto him­self to aim at, whether the illustration and confirmation of a truth, or the inforcing of a duty, or the reproving of sin, or confutation of error, he would digest in his mind, and accordingly deliver in preaching all his other pur­pose, so as it may be best subservient unto that scope, whether as illustrations, confirmations from Scripture and Reason, or as motives, helps, cautions, or argu­ments, &c. Yea, and for the better help of peoples me­mory, and better carrying along of their attention, with [Page 299] the threed of his whole discourse, he would frequently inculcate and re-assume that which is principally inten­ded by him in his discourse, and to which all the other pieces of it are subservient: for, so doth the Apostle pro­pose, ver. 6. the inforcing of beneficency, as the scope he aimeth at, making all he hath said in the following verses one way or other subservient unto it, and doth fre­quently reiterate the exhortation it self, ver. 6. ver. 9. and here, As we have opportunity, let us do good. 2. The ser­vants of Jesus Christ should so presse the duties of bene­ficency upon others, as not to exoner and keep themselves free from that duty, who ought to be examples unto the Lord's People, as in every duty, so chiefly in those of be­neficency, 1 Tim. 4. 12. because People being more averse from such expensive duties than from any other, do more readily snatch at every thing which may excuse their neglect, and will judge no excuse more plausible than that even their Ministers do neglect all duties of that kind; therefore the Apostle, both in the former verse and in this, includeth himself in the exhortation; Let us not weary, and, let us do good, saith he. 3. As there are some fit opportunities offered unto us by the providence of God for doing our duty in any kind, and especially for this duty of beneficency, such as our meeting with con­venient objects, whose necessity calls for our help, Isa. 58. 7. and our being fitted with abilities to do them good, 2 Cor. 8. 14. So because those opportunities are in pas­sing, and being past, will not possibly return; therefore are we to look upon them, as a pressing call from the Lord to set about the duty, and ought without delay or foreslowing, close with that call: for, all this is imported by saying, As we have opportunity, let us do good, seing, as we shew, this opportunity relateth in part to some pieces of our time in this life, in which we have more ready ac­cesse to the duties of beneficency than at other times, and it hath the force of an argument to presse the duty, as sup­posing it will not alwayes last. 4. As all opportunities of this kind are confined within the narrow precinct of [Page 300] this present life, there being no possibility of doing good in the way which we now do it, or, of being benificial unto others after this life, the time of repentance, of ma­king sure our election by well-doing, of making our peace with God, is then past, and where the tree falleth there it lyeth, Eccles. 11. 3. So, because the time of this life is uncertain (Iam. 4. 14.) therefore we ought to be­stir our selves in the use-making of the present time, as not knowing how soon our time may end, and all op­portunity of doing good come to an end with it: for, so much is imported in the words, as this opportunity doth hold out the whole time of this life, As, or, while we have opportunity, let us do good. 5. This duty of benefi­cency is to be extended unto all men, even our very ene­mies nor excepted, as their necessity doth require, Exod. 23. 4, 5. and our own ability may furnish, 2 Cor. 8. 12. and that because of Gods own example, Mat. 5. 45. and the ty of one common nature betwixt them and us, Isa. 58. 7. for, saith he, Let us do good unto all men. 6. As the Church is God's family and houshold, whereof He himself is the head and master, (Eph. 3. 15.) His Ministers are stewards, to dispense the bread of life, (1 Cor. 4. 1.) and particular Christians are members of this family, orderly conjoy­ned, and knit together by the profession of one common Faith in Christ Jesus; and therefore the Church is but a small number, a family, even an handfull in comparison of the world, Luke 12. 32. And being Christ's family, cannot but be cared and provided-for by Him, 1 Tim. 5. 8. So the members of this family are in a special manner obliged to love one another, and to evidence their love by being beneficial one to another under their necessities and straits (in which God doth suffer often even those of His own family to fall for their own good, 1 Pet. 1. 6.) and that as for other reasons, so because of that near re­lation under which they stand, as being children and do­mesticks of one family which is the Lord's: for, saith he, Do good especially unto them who are of the houshold of faith, the designation which he giveth them of one houshold [Page 301] containing the force of an argument, 7. There is an order to be keeped in the exercise of our beneficency; And this, first, that it be exercised to those of our own family, 1 Tim. 5. 8. Secondly, to our parents, 1 Tim. 5. 4. Thirdly, to our kinred, 1 Tim. 5. 8-. And, fourthly, among strangers, unto those who professe the same Faith with us, and among those, to such who do evidence most the reality of their Faith by the fruits of a good life, 1 Tim. 5. 9, 10. And lastly, unto all men whosoever when occasion offereth: for, the Apostle doth expresse the two last links of this order, and thereby giveth ground for searching out the rest from other Scriptures; Do good unto all men, but especially to them which are of the houshold of faith; he saith, especially, because the comparison is among those who are strangers, and not under any rela­tion of kinred to us.

Vers. 11. Ye see how large a Letter I have written unto you with mine own hand.

THe Apostle, in the second part of the Chapter, being to conclude the Epistle, doth first insinnate how much he truly loved them, and desired their salvation, As it appeareth, 1. from his writing so large a Letter to them: 2. from his writing of it with his own hand, whether because his straits were such that he had not a Secre­tary to write for him, whom he might trust; or, that he might hereby prevent the calumnies of the false Apostles who might have objected that this Epistle was not Pauls, if he had imployed a Secretary or Scribe, as he did in writing his other Epistles (Rom. 16. 22.) subscribing the Salutation only with his own hand, 1 Cor. 16. 21. 2 Thess. 3. 17. So that though he wrote larger Epistles to some other Churches, yet he never wrote with his own hand so large an Epistle unto any Church as unto these Ga­latians. Doct. 1. The Minister of Jesus Christ ought to refuse no toil or pains whereby he may reduce a straying people, and any way advance the good of souls com­mitted to his charge: for, Paul, in order to the reclaim­ing [Page 302] of those Galatians, notwithstanding of his other manifold distractions, and of the eminent hazard where­in he was for the time, doth undergo the great trouble of writing so large a Letter with his own hand. 2. It is no­thing contrary to christian modesty and sobriety, but very lawfull in it self, and advantagious for the Lord's People that a Minister make known unto them some­times, (though but sparingly, and as it were occasionally) what great pains he hath been at for bringing about their spiritual good, providing this be not done from osten­tation and desire of vain-glory, 2 Cor. 10. 18. but from a purpose hereby to excite the people to bring forth fruits answerable to his pains: for, in order to this end, the Apostle doth modestly, and as it were on the by, pro­pound to their consideration what pains he had been at in writing this Epistle; Ye see, or, consider ye (for the word will read both wayes) how large a Letter I have written unto you with mine own hand. 3. The greater pai [...]s are taken upon a people in order to their salvation by Christ's Ministers, they ought to be the more perswaded of their affection and love, and take the greater pains in making use of the labours of such Ministers, for working out their own salvation themselves; otherwise the more laborious Ministers are, the more inexcusable shall peo­ple be, and their condemnation the greater, Mat. 11. 22. for, the Apostle, to perswade the Galatians how much he loved them, and that they might be excited to bring forth fruits answerable to his pains, doth shew how large a Letter he had written unto them with his own hand.

Vers. 12. As many as desire to make a fair shew in the fles [...], they constrain you to be circumcised: only lest they should suffer persecusion for the crosse of Christ.

SEcondly, in the Conclusion of the Epistle, the Apostle insinuateth that the false Apostles were not acted from love to those Galatians in their so much urging Circum­cision upon them, as a thing whithout the which they [Page 303] could not be saved, whereby they laid upon them a kind of necessity, and constrained them to be circumcised, and sheweth three principles from which they did herein act, two whereof are in this verse; first, from hypocrisie, or a desire to make a fair outward shew of Religion by ob­serving those fleshly and carnal rites, such as Circumci­fion, difference of meats, legal purifications, and the like, injoyned by the ceremonial Law. Secondly, from pusillanimity, or a politick design to eschew persecution from their Country-men the Jews, and from the Civil Power, at the instigation of the Jews (Act. 18. 12, 13.) for preaching the sincere doctrine of the Gospel concer­ning Christ crucified, which is here called the Crosse of Christ: (See chap. 5. ver. 11.) the fury of which per­secuters was much abated towards such Christians as did observe the ceremonial Law of Moses, the preaching down whereof, of any other thing, did inrage them most, chap. 5. 11. Doct. 1. Though an external profession of Religion (Rom. 10. -10.) and the practice of such ex­ternal rites (1 Cor. 11. 24.) and other ordinances of di­vine worship as God hath commanded, (Col. 3. 16.) are to be made conscience of; yet, when the practice of those external things is opposed to the inward substantial du­ties of Religion, the former being rested upon without the latter, (Mat. 15. 8.) or, when the practiser affecteth a vain shew, and to be reputed religious because of those things, much more than to be religious really and indeed, Mat. 6. 16. this is the sin of hypocrisie loathsom both to God and man; and that especially when people affect a shew from the practice of those rites which are not commanded of God: for, this is condemned here in the false Apostles, that they desired to seem exceedingly reli­gious, and to make a fair outward shew of Religion by observing such carnal rites as God had now abolished under the Gospel; As many as make a fair shew in the flesh, saith he. It is ordinarily observed, that the zeal of those who are carried away with the spirit of error themselves, and whose great work is to seduce others, [Page 304] doth most run out upon the externals of Religion, there­by affecting a fair shew, and to be reputed as men sin­gular for piety and devotion; that so they may deceive the simple, who take all for gold that glistreth, Rom. 16. -18. So those Apostles desired to make a fair shew in the flesh. 3. An erring conscience is of great force, and mightily prevalent with erring persons to make them follow the dictates thereof; It being usual for such to pretend conscience as a reason why they cannot subject themselves to Truth, God in His holy Justice doth give them over to a spirit of delusion, 2 Thess. 2. 11. and maketh conscience to be their snare, when it imbraceth darknesse for light, Isa. 5. 20. and uncessantly vexeth them untill they execute its most unreasonable, irreligi­ous, unnatural and sometimes most blasphemous com­mands, Joh. 16. 2. Jer. 32. 35. for, the false Apostles did constrain them to be circumcised, mainly, because by teaching the absolute necessity of Circumcision to Salva­tion, (Act. 15. 2.) they possessed their consciences with that erroneous opinion, and their consciences so misled, did constrain them to follow its dictates. 4. As perse­cution doth ordinarily follow upon the sincere preaching of the Gospel; So, when persecution for the Gospel wax­eth hot, there are usually many found, who, to decline a suffering lot, do tamper with the persecuters of Truth, though not by total apostasie from Truth, yet by coming a great length in making shipwrack of faith and a good conscience, only to gratifie those who persecute the truth, and to break the edge of their rage and fury against themselves: who, notwithstanding, will labour to keep up their credit in the Church of God, as if they were acted from no such politick design, but from a principle of light and conscience: for, so those false Apostles con­strained others to be circumcised, pretending conscience for their so doing, when their design was, only lest they should suffer persecution for the crosse of Christ. 5. Though He­reticks and every one who are carried away with a spirit of error, pretend to conscience, as that which they desire [Page 305] to follow, and dare not contradict in what they hold; yet very frequently such, especially they who are seducers of others, do but make a pretext and shelter of conscience to cover their pride, politick designs, love to ease in a troublesome time, pusillanimity of spirit, fear of persecu­tion, and a desire of vain glory, by which they are acted more than from any principle of conscience: for, those false Apostles pretended to light and conscience, as the rule of what they did, Act. 15. 2. and yet they did it only, saith Paul, lest they should suffer persecution for the crosse of Christ; and, ver. 13. That they may glory in your flesh. 6. However they who persecute others for Truth do also pretend to conscience, Isa. 66. 5. yet, they are often found to be men destitute of conscience, and more politick than conscientious, even in those things wherein they pretend most to conscience, in so far as they do dispense with some professors of Truth, if so they come but a little to­wards them, and comply with them in some things on­ly, though not in all things, as intending hereby to work them up to a greater length in progresse of time: for, so the persecuting Jews did not molest those Christians who were circumcised; though they did otherwise pro­fesse faith in the Messiah already come, whom the Jews had crucified, as is clear from this, They constrain you to be circumcised; only, lest they should suffer persecution for the crosse of Christ. 7. As a desire to eschew a suffering lot and persecution even for Truth by all lawful means, is no wayes sinful, but commanded, Mat. 10. 23. and commen­dable, Prov. 22. 3. So, to dispense with the least jot of Truth, and to imbrace the smallest of Errors contrary to Truth, that hereby the greatest of sufferings might be es­chewed, is blame-worthy, and extreamly sinfull; seing the least of sins hath more of evil in it than the greatest of sufferings, Those are our affliction, but not our sin: for, the Apostle condemneth his adversaries, not that simply they had laboured to eschew persecution, but that they constrained others to be circumcised; only, lest they should suf­fer persecution for the cross of Christ.

Vers. 13. For neither they themselves who are circumcised keep the Law, but desire to have you circumcised, that they may glory in your flesh.

THe Apostle, first, maketh good his former charge against his adversaries, to wit, That they urged Cir­cumcision not from zeal to the Law of God, and from conscience, but from a politick base design; because they made no conscience to keep the Law themselves, that is, neither the moral Law, which they transgressed daily by their wicked and licentious lives, Philip. 3. 18, 19. nor yet the ceremonial Law, the keeping whereof they urged so much upon others, but did usually and without chal­lenge neglect it among themselves, and where they knew none were to publish it abroad, Mat. 23. 4. Secondly, he mentioneth the third principle from which they were acted in their so vehement urging of Circumcision upon others, even their ambition and desire of vain-glory, that they might have whereof to glory and boast in the mul­titude of Proselytes among the Gentiles, who received Circumcision in their flesh at their instigation, and there­by did evidence that they were converted, or rather per­verted unto Judaism. Doct. 1. As we would not lightly, and without evident cause charge any with hypocrisie, dissimulation, and pretending of zeal for God, and re­spect to conscience, when there is no such thing in reali­ty and truth; So this is ground sufficient for any to sus­spect, and for those who are otherwise called unto it, to affirm, That they who give little o [...]o evidence of zeal to God, or respect to conscience in the ordinary strain of their conversation, are not acted from zeal and consci­ence in those particulars wherein they would seem most zealous and conscientious: and more especially, when Ministers do make bold without challenge to neglect those things, the practice whereof they presse most vehe­mently upon others, it cryeth aloud that they are men destitute of conscience, and that they speak and preach, [Page 307] not because they believe, but for other base ends: for, Paul, having charged his adversaries with hypocrisie in their so much urging of Circumcision, ver. 12, he giveth a reason for his so doing, to wit, their godlesse conver­sation and carelesse neglect of those things which they so much pressed upon others; For neither they themselves who are circumcised, keep the Law. 2. The Word of God in the mouthes of His Servants, is quick and powerfull, and sharper than any two-edged sword, so as it entreth in upon a man's very soul and spirit, and maketh that difference appear which is betwixt his false (though fair) pretences, and his real (though foul) intentions, the lat­ter whereof lay lurking under the former; but this sear­ching Word taketh off the visard, and maketh them ap­pear in their foulest colours: for, the Word of God in Paul's mouth, discovereth the secret foul intent even of the very hearts of his adversaries, having laid aside their fair pretexts; They desire to have you circumcised, that they may glory in your flesh, saith he. 3. Where the spirit of schism and Church-renting hath once possessed a soul, it causeth the man in whom it is to refuse no pains, trouble, or toil, for gaining of many followers, and to look upon those whom he so gaineth as so many trophees of his victory, and speaking proofs of his unparalleled abilities and parts, wherewith he is so much taken up himself that he cannot dissemble his earnest desire to have all others ta­ken up with admirationat them also: for, those schis­matick Church-renters (chap. 4. ver. 17.) did desire, yea (ver. 12.) constrained men to be circumcised, that they might glory in their flesh.

Vers. 14. But God forbid that I should glory save in the crosse of our Lord Jesus Christ, by whom the world is cru­cified unto me, and I unto the world.

THirdly, in the Conclusion, the Apostle doth oppose his own truly christian and apostolick conversation and carriage to those sins of hypocrisie, carnal policy, [Page 308] and vain-glory, which he hath shown to be in the false Apostles: And, first, in opposition to their vain-glory, mentioned, ver. -13. he declareth that the matter of his gloriation and boasting was only in the crosse of Christ, that is, the all sufficient, expiatory and satisfactory sacri­fice of Christ upon the Crosse with the whole work of our Redemption, which is also hereby synecdochically understood, and rejecteth all other sorts of boasting, as a thing abominable; for, so much doth his usual expressi­on, God forbid, import, Rom. 3. 4, 6, 31. and 6. 2. Se­condly, he sheweth, in opposition to their hypocrisie and desire to make a fair shew in the flesh, that by Christ, or by His Crosse (for the article in the Greek language may relate to either) the world was crucified to him, that is, all that is in the world, and in so far as it is opposed to the Kingdom of Christ, as honour, riches, pomp, pleasure, the favour, fear, wrath, praise or dispraise of men, all were undervalued and despised by him, to wit, in com­parison of Christ and the excellency and worth of His sufferings, Philip. 3. 8. and hereby also he was crucified unto the world, that is, undervalued and despised by the men of this world; for, to be crucified in both sentences, signifieth the same thing, even to be contemptible and undervalued, as those were who died by that ignomi­nions and cursed death upon the Crosse, Deut. 21. 23. Doct. 1. It is praise-worthy in a Minister, and advanceth much the conviction of those whose sins he reproveth, when his own carriage is so exemplary, as the holding forth of it may point out their duty, and wherein they come short of their duty: for, the Apostle, having men­tioned the sins of his adversaries, ver. 12, 13. doth here hold forth his own practice, wherein, as in a glasse, they and others might see their duty in opposition to those sins; But God forbid, saith he, that I should glory, &c. 2. Though the goodnesse or badnesse of men, who maintain and labour to propagate opinions, are not suf­ficient arguments to prove either the truth or falshood of what they maintain; seing even the Godly may erre, [Page 309] and men, otherwise carnal, may discern what is Truth or Error, right or wrong, in some particulars better than they, 2 Sam. 24. 2, 3. yet, when Truth is already de­monstrated to be Truth, and Error to be Error by sound and solid arguments from Scripture and Reason, then is it lawfull and opportune to compare the pious conver­sation of those who are for Truth, with the impiety, pride, and vain-glory of those who are for Error, that hereby some taking weight may be added unto those former ar­guments, especially in the minds of those who are pre­judged against the Truth; for, the Apostle, in the body of the Epistle having confirmed his own Doctrine, and refuted the Error of his adversaries by solid and nervous reasons, doth now in the conclusion compare his own life with theirs, and opposeth his christian ingenuity and freedom from vain-glory, to their hypocrisie, basenesse and vanity: and this to make his former arguments weigh more with those prejudicate Galatians, as ap­peareth by comparing the two former verses with this and those which follow; But God forbid that I should glory, &c. 3. Though it be lawfull in some cases for men to glory in the good things of God bestowed upon them (See ver. 4. doct. 5.) yet it is altogether unlaw­full; yea, no lesse than abominable, to glory in any thing, so as that we place our confidence in it, for making us accepted to, and righteous before God, but only the merit and satisfaction of Jesus Christ, the accomplish­ment whereof was upon the Crosse, Joh. 19. 30. for, in opposition to the false Apostles their boasting in Cir­cumcision, as the meritorious cause of their Salvation, (See chap. 5. ver. 4. doct. 1.) doth the Apostle here say, God forbid that I should glory save in the Crosse of our Lord Jesus Christ. 4. A holy heart, which hath experimen­tally tasted the worth that is in Christ, cannot easily think upon Him, and especially upon His Satisfaction and Sufferings, but it must be enlarged towards Him, and have high thoughts of that excellency and worth which is in Him, joyned with an earnest desire of a more [Page 310] near union with Him, and with an acquiescence in Him as its own, if so the heart be already perswaded of in­terest in Him; yea, and will sometimes expresse those thoughts of Him to the full, when occasion is offered to make any mention of Him: for, so Paul, having occa­sion to speak of Christ, designeth Him so as he expresseth not only those high thoughts which he had of His Ex­cellency and worth, while he calleth Him Lord, and Je­sus, and Christ, but also the acquiescing of his heart in Him as his own, while he saith, Our Lord Jesus Christ. 5. The crosse and sufferings of Christ effectually applyed by faith, have that much power and vertue in them, as to make all things worldly, even the very applause and glory of the world, contemptible unto, and to be actu­ally abhorred by a sincere Believer, in so far as the power, terror, beauty, allurements, credit, pleasure, or profit of those things would interpose to mar that high esteem he ought to have of Christ's satisfaction and suf­ferings, or his right use-making of them, or his seeking after God's glory as the chief end of all his actions, and above all those things: for, in those respects, the world was crucified, or as a dead carrion to Paul, wherein he could take no pleasure, and this by Christ, and the vertue of His sufferings, and nothing else; By whom, or, by which crosse, the world is crucified unto me. 6. The more that high esteem of, and glorying in Jesus Christ doth grow in the heart of any, the more will our accompt of all things worldly, being compared with Him and opposed to Him, decay: And where esteem of those things is up­on the growing hand, that high accompt which ought to be had of Jesus Christ cannot but be decaying much; for, with Paul, I glory in the crosse of Christ and the world is crucified to me, did go together. 7. As a man truly godly, and renewed by the Spirit of Christ, and in so far as he is renewed, at least, cannot but be unsavoury unto, and vilipended by the world and wicked men in the world; So this also doth come from the death and suf­ferings of Christ, not indeed, as from a working cause, [Page 311] (for, Christ by, His death doth work no such malicious disposition in wicked men towards His People) but as from an occasion; for, from those gracious effects flow­ing from the Spirit of Christ, and wrought in those who are renewed, wicked men do take occasion to hate, ab­hor, and to take no pleasure in them, no more than they were the dead carrions of some notorious malefactors put to a shamefull death by the hand of Justice; By whom, saith he, I am crucified unto the world.

Vers. 15. For in Christ Jesus neither Circumcision availeth any thing, nor uncircumcision, but a new creature.

HE giveth a reason why he gloried only in the crosse of Christ, and not in those fleshly priviledges, or ordinances, and why the world was crucified unto, and undervalued by him, to wit, because those things which were matter of gloriation to the false Apostles, and by making an outward shew whereof they gained the world's applause (one instance whereof he giveth in Circumcision, and illustrateth it by its contrary uncircum­cision, under which may be comprehended the simple want of this ordinance, and all other things which the uncircumcised Gentiles boasted of, as wealth, wisdom, strength, policy, and whatsoever is glorious in the eyes of the world) all which things he affirmeth to be of no account or worth in Christ Jesus, to wit, so as to make a man accepted of Christ, or to evidence his acceptation by Him, or interest in Him; and withall, sheweth that the new creature, or the renovation of the whole man by God's omnipotent creating power in knowledge, (Col. 3. 10.) righteousnesse and true holinesse (Eph. 4. 24.) is only that, in opposition to those external and worldly things, which maketh a man acceptable to God in Christ, and especially doth evidence his acceptation by, and interest in Christ. Doct. 1. As those things are most applauded unto by men of this world, which are most remote from, and have least relation unto Jesus [Page 312] Christ, and peoples interest in Him; So for that reason, a godly heart will be more dead unto, and lesse taken up with applause from them, whether he have it or want it: for, Paul giveth this for a reason, why the world was crucified unto him, Even that those things which had most of the world's applause, did no wayes evidence a man's interest in Christ, as the new creature did, as ap­peareth by the causal particle for: For in Christ Jesus neither Circumcision availeth any thing, nor uncircumcision. 2. Though other things besides the work of Regenerati­on and saving Grace, such as wealth, honour, wisdom, strength, are of good use for the affairs of this life, Eccles. 9. 15. Yet, none of these, nor any other thing else, if se­parated from the work of saving grace, are of any worth or account to commend us to God, or to evidence a sa­ving interest in Jesus Christ and in those saving benefits which are purchased by Him: for, in this respect he saith, In Jesus Christ neither Circumcision availeth any thing, nor uncircumcision. 3. As we are so far dead in sins and tres­passes, (Eph. 2. 1.) that no lesse than almighty creating power is requisit for working of a gracious change in us; So this gracious change, thus wrought, doth reach the whole man, his soul and all the faculties thereof, his body and all the members thereof are renewed and changed, 1 Thess. 5. 23. for, this gracious change hath the name of a new creature, importing it to flow from God's creating power, and that it is extended to the whole man. 4. This gracious change of the whole man is for singular use and advantage to the man who hath it, though not to give him a right to Christ, or to justifie him, except in so far as the grace of Faith is included in it; for, Faith alone doth intitle a man to Christ, (1 Joh. 5. 12, 13.) and justi­fie him, Gal. 2. 16. yet to evidence unto his own con­science that he hath that right, and is a justified person, 1 Joh. 3. 7, 14. for, with respect to this, he saith, That in Jesus Christ a new creature doth avail, with a little variation of the sense and meaning from that which we gave of almost the same words, chap. 5. ver. 6. [Page 313] because his scope there is somewhat different from what it is here.

Vers. 16. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.

HE addeth a second reason, whereby he commendeth not only that glorying in the sufferings and satis­faction of Christ, as the only sure ground to build our Faith for salvation upon (spoken of, ver. 14.) but also the study of piety, and of becoming a new creature, (whereof, ver. 15.) as the only rule according to which all ought to walk in their several imployments. And, se­condly, doth excite all men to walk according to this rule, by a most sure prediction and promise of a double fruit to be reaped thereby, even Peace, that is, peace with God, peace with their own conscience, and so much of peace one with another, and of sanctified prosperity (which also goeth under the name of peace, Gen. 28. 21) as God should see convenient for them, Psal. 84. -11. and Mercy, that is, God's favour, the fountain of the former peace, which should furnish them with a timous remedy to all their evils and misery. And, thirdly, be­cause the false Apostles did glory much themselves, and boulstered up their followers much with this, That they were the only true Israelites, as being joyned to the Peo­ple of God by Circumcision, to whom those promises did belong; he sheweth that they who followed this rule, though they were not Israel according to the flesh, Rom. 2. 28. yet they were the Israel of God, the only true Israelites, Joh. 1. 47. as being the children of Abraham by faith, chap. 3. 7. for, the particle and, in this place, must be exegetick of one and the same thing, as Eph. 1. 3. and not copulative of diverse. Doct. 1. The rule of a Christian man's walk, whether in relation to faith or manners, is not left indifferent for every man so as he may choose what rule pleaseth him best; neither is it left arbitrary unto any man to impose a rule of walking [Page 314] upon others, but there is a fixt, determinate rule conde­scended upon by God for all, which no man may either add to, or take from: for, saith he, As many as walk ac­cording to this rule, meaning a determinate, fixed rule. The word in the original is borrowed from Architectors who try their work by rule and square: now, whatever is defective, and requireth addition; or superfluous, and requireth diminution, is not a perfect and just measure or rule. 2. Though this rule and canon of faith and manners be the whole Word of God contained in Scrip­ture, 2 Pet. 1. 19, 20, 21. Yet, the grace of Faith in Jesus Christ, and repentance unto life, are a doctrinal sum of this rule, if we mean the Doctrine of Faith and Repentance; or, a practical sum, if we mean the graces themselves; there being no point of Truth taught, and no duty pressed in the whole Scripture which one way or other relateth not to one of these two: for, while he saith, As many as walk according to this rule, it is all one upon the matter, whether by the rule he mean the Do­ctrine contained in the whole Epistle, which is one and the same in substance with the rest of Scripture, or the graces of Faith in Christ, called (ver. 14.) glorying in the crosse of Christ, and of repentance unto life, called (ver. 15.) the new creature, although it be more pro­bable, he mean the latter. 3. This rule of faith and manners, contained in the Scripture, is unchangeable, and ever to remain as that to which all men in all ages, to the end of the world, ought to make themselves conform: for, the word rendred walk in the original, is in the future tense, as relating to all time; As many as shall walk accor­ding to this rule. 4. So accurate and orderly is this rule in it self, Psal. 119. 96. So ignorant are we of it in many particulars relating both to faith and manners, Psal. 119. 18. And so many and subtil are those tentations which Satan setteth on foot to make us transgresse and flight this rule. Eph. 6. -11. that there is great necessity of cir­cumspection, accuracy and attention unto those who would rightly walk according to this rule: for, the word [Page 315] rendred walk, signifieth to walk orderly, attentively, as Souldiers when they keep rank; As many as walk accor­ding to this rule. 5 Even those who walk according to this rule, are not so much freed from sin and misery, but they stand in need of mercy; yea, all their receipts do come in the way, not of merit, but of undeserved mercy; for, mercy relateth to sin, misery; and to them that walk according to this rule, there is a promise not only of peace, but also of mercy, and of peace flowing from mercy; Peace shall be upon them, and mercy, saith he. 6. As ten­der walkers according to this rule may expect sufficient encouragement and reward, even in this life, and such as may counterballance all contrary discouragements and hardships which usually occur in that way; So their encouragements are not from the world, but from above, descending from Heaven, and therefore such as cannot be hindred by the malice of men: for, peace shall be upon them, and mercy, saith he; the word rendred, upon them, is emphatick, and importeth that those blessings fall down upon them from above. 7. It is not sufficient for a Mi­nister of Christ who would comfort and incourage weak Christians (who are otherwise apt to be discouraged through multitude of tentations in their Christian course, Heb. 12. 12.) that he find out, and apply such precious Promises as are pertinent to their case, but he must also endeavour their satisfaction in this, that they are in the number of those to whom such promises do be­long, and who with God's allowance may lay hold up­on them, and draw out that comfort which is contained in them, otherwise the discouraged person will look up­on it as presumption to apply any of those precious Pro­mises, Psal. 77. -2. though otherwise he most gladly would: for, the Apostle sheweth, that those who walk according to this rule, and to whom he promiseth peace and mercy, are the Israel of God, to whom such Pro­mises were made and do appertain; And upon the Israel of God, saith he.

Vers. 17. From henceforth let no man trouble me, for I bear in my body the marks of the Lord Jesus.

THe Apostle (having now sufficiently vindicated his Doctrine, and justified his practice, especially from those calumnies which were spread of him, as if he had preached Circumcision, chap. 5. 11.) doth here by his Apostolical Authority discharge any whomsoever to occasion further trouble to him, or unnecessary diversions from the great work of the Gospel, whether by speaking against his Doctrine, or by spreading, or entertaining calumnies and slanders of him, especially that formerly spoken of; and this because the manifold sufferings which he had endured from the Jews his country-men and others, for his sincere preaching of the Gospel, with­out any mixture of Jewish Ceremonies (2 Cor. 11. 24) the marks, skars, or prints whereof, which were yet vi­sible and to be seen in his body, did sufficiently witnesse and seal the truth of his Doctrine, and especially did abundantly refute that former calumny: for, if he had preached Circumcision, he should not have been so per­secuted, chap. 5. 11. and hereby also he opposeth his own practice and courage to the pusillanimity of his adver­saries, and their base desire of eschewing a crosse for the speaking of truth, ver. -12. Doct. 1. Though it be the duty of Ministers to contend for Truth against Error, Jude, v. -3. and to wipe off that disgrace which adver­saries intend by unjust imputations and calumnies to fasten on their persons, Rom. 3. 8. yet the spending of much time in those eristick debates, may create no small trouble and heart-breaking vexation to their spirits, as diverting them exceedingly from that far sweeter, and in some re­spects far more profitable work both to themselves and others, even of preaching the positive and practicall Truths of the Gospel unto their hearers, and of feeding by meditation upon those Truths themselves: for, Paul, speaking of their contradiction to Truth, and calumnies [Page 317] against his person, saith, From hence forth let no man trouble me; importing his wrestling with those, did by way of unpleasant diversion trouble him, and so as they consu­med his strength; for, so much doth the word, rendred trouble, signifie. 2. When the mouthes of hereticks and slanderers cannot be stopped with reason and fair per­swasions, but rather they prove more insolent, it is the duty of those who have authority, wisely to make use of it, for putting them to silence: for, so doth Paul, having used abundance of reasons and perswasions already by his Apostolick Authority, command, From henceforth let no man trouble me. 3. As it is the lot of Christ's most eminent Servants to meet with base and disgracefull usage from raging persecuters, as if they were the basest of slaves, malefactors, and the verie off-scourings of men; So, whatever hard measure His Servants do re­ceive from such, the Lord Christ will look on it as done to Himself; He will own their sufferings, wounds, and akars of those wounds, as His own, and alloweth His suf­fering Martyrs to look so upon them also, & that because they are inflicted for the profession of His Name, 1 Pet. 4. 14. and because of that strict union which is betwixt Christ and Believers, whereby He and they are only one mystical Christ, Eph. 1. 23. for, Paul had received stripes and wounds, the marks whereof did afterwards remain in his flesh; the word signifieth the prints and marks of such stripes as slaves and malefactors used to be beaten with, and those he calleth the marks of Christ; I bear in my body the marks of the Lord Jesus. 4. Though men of this world do but judge basely of those who suffer for Christ, and of their sufferings, together with the prints and memorials of their sufferings, as they do judge of the stripes and skars of those who are justly beaten for their faults, Act. 24. 5. yet the person who hath suffered, will not be ashamed of, but rather in a holy manner will glory in the very prints and marks of those stripes and wounds which he hath received for the name of Christ: yea, it is the duty of all to think the more honourably [Page 318] of that person, seing those are the marks of Christ: for, Paul doth in a manner boast of those his marks which were imprinted by his persecuters of purpose to disgrace him; I do bear in my body the marks of the Lord Jesus. 5. Though wicked hereticks may suffer much before they renounce their erroneous opinions, So that a man's suffering for his opinion will not presently prove his opinion to be truth; yet when other strong arguments from Scripture and Reason are already made use of by a Preacher to confirm the truth of his Doctrine, this may adde weight to all his other arguments, and argue his sincererity and uprightnesse in the defence of his Do­ctrine, even that with courage and constancy, and that frequently, he hath sealed the truth of it by his suffer­ings: for, the Apostle, having already spoken sufficient­ly in reason for the defence of his Doctrine against his adversaries, doth now make mention of his sufferings for the Truth as an additional argument to stop the mouths of those who did oppose his Doctrine, and question his sincerity in the defence of it; From henceforth let no man trouble me, saith he; for I bear in my body the marks of the Lord Jesus.

Vers. 18. Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.

FOurthly, the Apostle concludeth the Epistle with his ordinary farewell-wish; wherein, having designed them by the name of Brethren, he wisheth that God's grace and favour with all spiritual benefits flowing from it, and purchased and conveyed to them through Jesus Christ (therefore called the grace of Jesus Christ) might reside both in the effects and sense of it in their spirits and whole soul, and affixeth his Amen as an evidence of fervency and confidence in his wish, and as a confirma­tion of the whole Doctrine delivered by him in this Epi­stle. Besides what is already observed upon the like fare­well-wish in the close of the Epistles to the Philippians [Page 319] and Colossians, Hence Learn, 1. The more of prejudice a Minister doth apprehend to be in a people or person against himself and his doctrine, he ought to endeavour the more by affectionate insinuations, and by frequent and seasonable reiterating of loving compellations, the rooting out of those prejudices: for, besides all the insinuations which he hath used towards, and lovely compellations which he hath given to those Galatians, so much possessed with prejudice against him, chap. 4. 16. he designeth them by the name of Brethren, in his farewell-wish, which he doth to no other Church, ex­cept to that of Corinth, 2 Cor. 13. 11. who at that time had deep prejudice against him also; Brethren, the grace of our Lord Jesus Christ. 2. The main thing in people for which Ministers ought to care, and which should be most adverted unto by people themselves, is the spirit and inward man, as that for which God doth mainly call, Prov. 23. 26. and being keeped right, will com­mand the outward man and keep it right also, Prov. 4. 23. and without the concurrence whereof, all that is done in the service of God, is nothing but detestable hy­pocrisie, Mat. 15. 8. for, the Apostle wisheth the grace of God to be with their spirits, by seating it self there, that it may command the body and all the members thereof from thence, The grace of our Lord Jesus Christ be with your spirit, saith he.

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 Apo­stle's usuall salutation, or comprecation, whereby he prayeth for grace and peace unto them, ver. 2.

Besides what hath been already observed upon the In­scriptions 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 [Page 4] 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 Be­lievers, 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 cor­ruption 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 gene­ral, 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 Re­demption betwixt God and Christ as Mediator, the mu­tual conditions of which Covenant are, Is. 53. 10, 11. Joh. 6. 39, 40. And, secondly, He is the Father of Christ, to wit, not only as Christ is God, by an eternal and un­speakable generation, Psal. 2. 7. but also, as Christ is [Page 5] Man, God is His Father by vertue of the personal union of the two natures in Christ, Luke 1. 32—. The reason of which his thanksgiving to God he sheweth to be Gods bestowing of real blessings upon Believers, and those not common or temporal only, but special and spiritual blessings, which tend to a spiritual and supernaturalend; and those not sparingly, but fully, and with an open hand, even all blessings, and this in heavenly places, that is, from Heaven His glorious Throne; or, because those spiritual blessings shall not be consummated and fully perfected, until Believers be in Heaven: all which bles­sings, he sheweth are bestowed upon Believers in Christ, He, as our Head, Atturney and Advocate (1 Joh. 2. 1.) having received those blessings in our name, and for our behoof, Eph. 2. 6. by whose merit also they are purcha­sed, Isa. 53. 5. In whom, and by vertue of our union with Him and right to Him, we have a right to such of those blessings as we have not yet actually received, 1 Joh. 5. 12. and do come to the possession of these which we al­ready enjoy, Joh. 1. 16. Doct. 1. Though we cannot blesse the Lord, as He blesseth us by bestowing real bles­sings and favours upon us, which before we wanted, Gen. 24. 35. there being such a fulnesse of blessednesse in God, as nothing can be superadded, Joh 22. 2. Yet it is our duty to blesse Him so, as that being convinced of that blessednesse, of those excellencies which are in Him, and favours which are bestowed upon us by Him, we do not only esteem highly of Him because of those, Luke 1. 46. but also expresse this our high esteem, and that not only in words, whether by speaking to God Himself in the duty of prayer and praise, Psal. 104. 1. or by speaking of Him, and to His commendation unto others, Psal. 34. 3, 4, &c. but also and mainly in our life and actions, 1 Cor. 10. 31. for, Paul doth here blesse the Lord; Bles­sed be God, saith he. 2. It is a looking to God with re­spect had to Jesus Christ, which inflameth the heart with such a mixture of love and admiration at His excellen­cies and worth, that it must of necessity break forth in [Page 6] blessing of Him: God considered without Christ being a consuming fire, to whom there can be no confident ap­proaching by sinfull creatures, neither in the duties of prayer, nor of praise; but the vail of Christ's flesh doth break the beams of His terror, so that we may stedfastly behold His attributes and excellencies, rejoycing in them, and blessing Him for them: for, Paul, while he blesseth God, doth look upon Him through this vail; Blessed be God, and the Father of our Lord Jesus Christ. 3. A holy soul, truly sensible of his lost condition by nature, and of God's mercy in his delivery from that wofull state, can­not seriously think, or speak of that subject, but his heart must be inflamed with love to God; yea, and break forth in praises and thanksgiving to Him, when occasion of­fereth: for, so doth Paul, Blessed be God who hath blessed us with all spiritual blessings. 4. Though we are bound to blesse the Lord even for temporal favours, and things necessary for the life which now is, Psal. 107. 8. yet a renewed heart is most taken up with, and blesseth God most for spiritual blessings, and such as concern our eter­nal welbeing, those being not only most durable, Job. 6. 27. but also most discriminating betwixt the regene­rate and unregenerate, Eccles. 9. 1. 1 Joh. 3. 14. for, Paul blesseth God for these blessings; Who bath blessed us with all spiritual blessings. 5. God is the author and worker of all spiritual blessings in a special manner, in so far as He produceth them not by a general providence actua­ting and concurring with natural principles and powers for producing of such and such effects, (as He is the au­thor even of common blessings, health, riches, honour, and such like Psal. 75. 6, 7.) but by his special grace, whereby He createth in the heart (by nature, dead in sins and trespasses, Eph. 2. 1.) a power to do good, Ezek, 36. 26. and actuateth that power, making it to work, Phil. 2. 13. for, the Apostle ascribeth the production of all spiritual blessings to God, while speaking of God he saith, Who hath blessed us with all spirituall blessings. 6. Though God, considered as Creator and merciful up­holder [Page 7] of His own creatures, doth bestow temporal bles­sings upon the world, even upon those who never heard of Christ, Psal. 17. 14. yet, spiritual blessings, such as the saving graces of faith, hope and love, come from God, being considered not as Creator, but in, and with relation to Jesus Christ, who behoved to purchase those blessings of new, before fallen man could acquire either a right unto them, or possession of them: for, saith Paul, it is the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings; and again, He hath blessed as in Christ. 7. Spiritual blessings, to wit, those of them which are absolutely necessary to salvation and eternal blessednesse, are linked together, and cannot be separated: where God bestoweth one of those, He be­stoweth all, there being a necessary concatenation among them all, Rom. 8. 29, 30. so that they either co-exist, or at least in God's due time do follow one upon another, Phi­lip. 1. 6. for, saith Paul, He hath, blessed us with all spiritual blessings. 8. Though there be some spiritual blessings, such as perfection in holinesse, and the full enjoying of God in glory, the possession whereof is not attained unto by Believers so long as they are here on earth, 1 Cor. 13. 12. yet, because of the Believer's undoubted right unto those blessings (1 Cor. 3. 21, 22.) and God's unchangeable purpose to bestow them, Psal. 84. 11. and because of the first fruits and earnest of those blessings already bestowed upon the Believer (See ver. 14.) and of Christ's having taken possession of those in the Believer's name, chap. 2. 6. he may be as much assured of his full enjoying of them, as if he had them already in hand: for, saith Paul, He hath blessed us with all spiritual blessings, as if all, none being excepted, were already enjoyed. 9. Spirituall blessings are of an heavenly rise and nature, there being no second cause upon earth, or among things created, which doth concur with God in bringing them to passe, as in the production of other natural effects: for, as the word is well rendred, in beavenly places, and better than in heavenly things; so it seemeth the bestowing of those [Page 8] spiritual blessings, is ascribed to God in heavenly places, mainly because their original is only from Heaven, and not from earth; With all spiritual blessings in heavenly places.

Vers. 4. According as He hath chosen us in Him, before the foundation of the world, that we should be holy, and with­out blame before Him in love.

THe Apostle, in the second place, treateth of those spi­ritual blessings more particularly, and so doth branch forth at large that reason of his thanksgiving to God pre­sently mentioned, and this in pursuance of the former scope, which is to shew, that salvation with all its causes do flow only from God's free grace in Christ; that so the Ephesians might be firmly rooted and confirmed in the faith of this Truth. And, first, he speaketh of those blessings as they were prepared and appointed for Belie­vers in God's eternal decree of Election and Predestina­tion, to ver. 7. In this verse he sheweth, first, That these spiritual blessings are bestowed upon Believers in time, not by chance, or rashly, not from any worth in the re­ceiver, but according as God had fore-ordained in His decree of Election, whereby, before the foundation of the world, that is, from all eternity (See Joh. 17. 24) He did choose some of mankind to eternal life (Mat. 25. 34.) passing by others, and did choose them in Christ, not as if Christ's death had moved God to love and elect; for, His electing love did move Him to give Christ for sin­ners, Job. 3. 16. Neither did He choose them in Christ, as if they had been considered by God as already in Christ by faith, and that because of their faith thus fore­seen, they had been elected by Him; for, so faith should not be a fruit flowing from election, but a condition pre­required in the person to be elected, which doth contra­dict this same very Scripture, affirming that all spiritual blessings (whereof faith is one) do flow from, and are bestowed according to the decree of Election: He did therefore choose them in Christ, as in Him, whom He did [Page 9] in one and the self-same decree choose to be the Head of the Elect, and chief foundation-stone of all that preci­ous building, His own House and Church, 1 Pet. 2. 6. and by whom that glory, and all things tending to that glory unto which He did choose them, were to be pur­chased; that so (without doing injury to provoked ju­stice) they might be applied unto, and actually bestowed upon the Elect; for, so is this purpose more clearly ex­pressed, 1 Thess. 5. 9. Secondly, he illustrateth this decree of Election from the nearest end which God did design to be brought about by it, even the sanctification of the persons elected, whereby they should be rendred blameless before men, and sincere and upright before God, and that in love, to wit, in the duties of love to their neighbour, flowing from love to God, Mat. 22. 37, 39 by which love, as a touchstone, the soundnesse of their sanctifica­tion should be tried. Doct. 1. As God from all eterni­ty hath chosen some of mankind, and firmly decreed to bestow upon them eternal life, Luke 12. 32. so there are others whom He decreed not to save, but to condemn. In which latter decree, and much more in the former, God hath done nothing unjustly; seing as soveraign Lord over all the creatures He hath absolute dominion to dispose of them as He pleaseth, Rom. 9. 19, 20, 21. and though sin in the reprobate was not the cause of God's decree of reprobation, Rom. 9. 11, 12, 13. yet it is the cause of the reprobates condemnation, so that his con­demnation is just: for, saith he, He hath chosen us: which implyeth, some were not chosen, seing where all is taken there is no choice. 2. Though no man (except he who hath sinned that unpardonable sin, Mat. 12. -32.) can certainly know he is a reprobate; there being no marks, except that alone, set down in Scripture, by which re­probation can be certainly known; Yet, the Elect may attain to the assured knowledge of their own election, seing God hath set down in Scripture, the marks and evidences of election, Joh. 6. 37. and hath promised to give His Spirit unto His own, whereby they may infal­libly [Page 10] discern these marks, at least, at sometimes in them­selves, 1 Cor. 2, 12. for, although the Apostle doth pro­nounce those Ephesians to be elected according to the judgement of charity only, which believeth the best of others, where nothing appears to the countrary, 1 Cor. 13. 7. yet, he behoved to have some undoubted perswasion of his own election, before he could warrantably con­clude himself to be elected, seing not charity, but certain knowledge is the principle from which a man ought to judge of himself, 2 Cor. 13. 5. As He hath chosen us in Him, saith he. 3. Though the doctrine of Election and Repro­bation be such, as the unlearned and unstable are apt to wrest and stumble at to their own destruction, 2 Pet. 3. 16. yet, it is not wholly to be suppressed and locked up in silence from the Lord's People, but would be soberly, and prudently sometimes propounded unto them; and that because of the many and great advantages which may be reaped, not only by the doctrine of election, such as the assurance of salvation, Rom. 8. 29, 30. strong in­citements unto holinesse, 2 Pet. 1. 10. and courage under crosses of all sorts, Rom. 8. 38, 39. but also by the doctrine of reprobation, as contributing much to promove the salvation of the Elect, by making them hate sin more, Psal. 119. 119, 120. and prize the kindnesse and good will of God more, which made choice of them, passing by others as good as they, Rom. 9. 22, 23. for, the Apo­stle propoundeth this doctrine to the whole Church, and insisteth upon it, According as He hath chosen us in Him, &c. 4. As electing love in God is of an old standing, even from all eternity, and therefore most free; there being nothing in the Elect, before they had a being, which might draw His love towards them: So the Lord can, and usually doth keep His purposes and thoughts for good to a people or person for a long time hid, before He do discover them, and make them known: for, He had set His love upon these believing Ephesians from all eter­nity, which yet lay hid from the beginning of the world, and did not kyth untill their effectual calling; He hath [Page 11] chosen us before the foundation of the world. 5. The Lord be­stoweth spiritual blessings in time, according to what He hath inacted in that His eternal decree of election before time; So that every elect soul shall most undoubtedly enjoy those blessings: And all of them (even Faith it self not being excepted) do flow from Election, and are bestowed upon the Elect, because they are elected unto them: for, saith he, God hath blessed us with all spiritual 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 ef­fects 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 well­grounded perswasion; for, He hath chosen us, as to Hea­ven and glory, so also that we should be holy. 8. This real and saving holinesse, from which a man may con­clude his own Election, is joyned with an honest endea­vour after such a conversation as is blamelesse and ob­noxious 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 inge­nuity and singlenesse of spirit, opposit to a double heart [Page 12] and hypocrisie, even such ingenuity, as a man dare ap­peal 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 follow­ed, even by hypocrites, Isa. 1. 11. And the inward sub­stantial duties thereof are not so easily discerned, neither by others nor yet by our selves, as when they are accom­panied 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 with­out blame before Him in love.

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

IN this Verse, the Apostle doth first expresse Gods eter­nal 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 inten­ded was infallibly to be brought about. Secondly, he further describeth this decree of Election and Predesti­nation from another end, which God designed to be brought about by it, even the Adoption of children by Je­sus 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 [Page 13] 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 him­self: 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 fore­casten and accordingly decreed by what means and helps the person so elected may come to Heaven, and shall un­doubtedly obtain it. And therefore none can warrant­ably 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 pre­destinated us. 2. No not the Elect themselves are chil­dren 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, Ex­odus 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, where­by 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 [Page 14] from God under their infirmities, Psal. 103. 13. protecti­on 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 ju­stification, but as God's own sons and heirs; which in­heritance, 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, be­cause they have none of their own, but God doth not adopt the Elect from any such indigence or want, as ha­ving 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; Un­to the adoption of children by Jesus Christ. 5. That any of those who are children of wrath by nature, are advan­ced to that excellent dignity of being Children by adop­tion to the most High, and of enjoying all the fore-men­tioned priviledges of children, it is through Jesus Christ the Mediator, in so far as He having purchased Heaven the inheritance of children by His own merit, He hath absolute right and title unto it to bestow it upon whom He pleaseth, Mat. 28. 18. And having united the Elect by faith unto Himself, and thereby given them a right and interest in Himself, they not only become the sons of God, Joh. 1. 12. but are made heirs and co-heirs with Christ, Rom. 8. 17. and so do enjoy a right to the hea­venly inheritance through Him: for, saith he, having predestinated us unto the adoption of children by Jesus Christ. 6. As God hath in His eternal decree of Election firmly resolved and determined to bestow this high priviledge [Page 15] of Adoption upon the Elect, both begun Adoption here, and compleat Adoption, or the actual installing of them in Glory hereafter, and by consequence did decree to give them saving Faith also, seing Adoption floweth from it, and dependeth upon it, Joh. 1. 12. So, whom­soever He hath decreed to lift up to this high dignity of sons, He hath decreed also to renew their nature, and to make them holy; that so their carriage may be suitable to their state and priviledges: for, saith Paul, (ver. 4.) He hath chosen us, that we should be holy; and here, ha­ving predestinated us unto the adoption of children. 7. All was in God Himself, and nothing without Himself which moved Him to elect and choose those whom He did set His love upon; so that neither fore-seen works, or the right use of natural parts, Eph. 2. 10. nor fore-seen faith, Act. 13. 48. nor yet the merit of Christ, 1 Joh. 4. 9. nor outward respects, such as nobility, wisdom, riches, 1 Cor. 1. 26. yea, nothing present or to come in heaven or earth did move Him to choose any, or one more than another: for, saith he, God predestinated us in Himself; whereby are excluded all causes moving God to this act without Himself. 8. God hath absolute power and soveraign right to dispose as He will of all His creatures, even of reasonable creatures; and this not only in their tempo­rary, but also in their eternal concernments: which so­veraign will of His, is the supream sinlesse cause why God did elect some to glory; yea, and why He did passe by others, Rom. 9. 18. for, the Apostle, condescending upon the reason why God did design some for grace here and glory hereafter, doth pitch upon this soveraign will of His; According to the good pleasure of His will. 9. The Lord God hath sweetly tempered His absolute domini­on and soveraign will, with rich favour and condescen­dency towards those whom He did elect: His will to them was good-pleasure and good-will, In so far as when He might have fitted them for destruction as He did the reprobate, Rom. 9. 22. or never have given them a being, or but the being of beasts, to be annihilated after [Page 16] death, or have drawn out their life to all eternity upon earth, allowing them some tolerable contentment there, every one whereof would have been a favor, being com­pared with the state of damned reprobates; yet, His good-will hath 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 propo­sed unto Himself to be brought about by it, to wit, the sanctification (ver. 4.) and glorification of the Elect, ver. 5.) doth here in further pursuance of the former scope, mentioned upon ver. 3. first, further describe this decree from a third and supream end which God there­in designed most, which is, That as His grace, or free­dom of His love toward the Elect, is glorious and praise-worthy in it self, and therefore called the glory of His Grace, or His glorious Grace, according to the cu­stom of the Hebrew language: So it might be acknow­ledged to be such, and set forth as such, especially by the Elect themselves. And, secondly, That he may clear how deservedly this Grace ought to be praised, having already showen that it was the fountain-cause of our Election before time, ver. 5. he doth now declare that this same grace and good-will in God, is the only cause why God doth in time manifest that His eternal love in the effects thereof, by making the Elect lovely, and fit to be accepted of by God as f [...]iends through Jesus Christ the beloved, and by accepting them both in their persons and actions, and being reconciled to them accordingly; [Page 17] for, the word signifieth both to make accepted, and to ac­cept. Doct. 1. That grace, free-favour and good-will which God doth manifest in saving of lost sinners, is al­together glorious, as having many and singular excellen­cies in it. It is an ancient grace, ver. 4. most free, Hos. 14. 4. omnipotent, Joh. 12. 32. and a most liberal grace, Psal. 84. 11. and therefore a grace so glorious, that no created understanding can conceive, much lesse tongue can expresse those marvellous, ravishing, and transcen­dent excellencies which are in it, Eph. 3. 19. for, he cal­leth it the glory of his grace, or his glorious grace. 2. It is the duty of all the Elect to praise, admire, and highly to esteem of this glorious grace, and to testifie this their high esteem of it both by word and work, in the whole strain of their life and conversation, This grace being so glorious and praise-worthy in it self, so rich and be­neficial towards us, and this duty of praise being all which we can bestow, Psal. 116. 12, 13. and God doth call for from us in way of thankfulnesse for this His glo­rious grace, Psal. 50. 15. for, seing God in Election did propound to Himself the up-stirring of the Elect to praise the glory of his grace, it must needs be their duty to praise it. 3. This eternal decree of Election and Predestina­tion is so contrived, that when it is made known, matter of praise to God's glorious grace is abundantly mani­fested in it: for, its rise is of grace, preventing all actual or fore-seen worth in those who are elected, (See ver. 4. doct. 6.) and all the midses, whereby the execution of this decree is carried-on to its utmost period, are also of grace, (See ver. 5. doct. 1.) So that all-alongs it brea­theth grace, and nothing but grace: for, He did choose us to the praise of the glory of his grace; and therefore matter of praise, for grace behoved to be manifested in His choo­sing of us, when it is revealed, otherwise He should not have taken a convenient mean for bringing about the intended end. 4. That great and supream end, which God intended most to be brought about by this eternal decree of Election, (and to which the other two ends, [Page 18] formerly mentioned, to wit, the sanctification and glo­rification of the Elect, are but subordinate means for bringing of it about) was, that hereby Men and Angels might see matter of praise and thanksgiving unto His rich mercy and free-grace, and be excited to set forth the praises thereof accordingly; not, as if He stood in need to have His glory acknowledged, or praised by creatures, nor as if their praising of Him could adde any perfecti­on to Him, who was compleatly glorified in Himself from all eternity, Joh. 17. 5. but He holdeth forth mat­ter of His own praise, that the Elect may be perfected in praising of Him: for, saith the Apostle, God hath pre­destinated us to the praise of the glory of his grace. 5. There ought to be a sweet concord and harmony betwixt a Ministers doctrine and practice, his hand and tongue would joyntly preach and presse the same Truth; for, so his doctrine shall have greater weight with hearers, when he doth commend and seal the truth of it by his own example and practice; Thus Paul, while he is pointing out the duty of the Elect to be the praising of God's glorious grace, he himself is practising this duty; for, as is clear from ver. 3. he is speaking all-alongs of this purpose by way of praise and thanksgiving to God. 6. Though the Elect from all eternity are loved by God with His love of benevolence, whereby he willed good unto them, and decreed to bestow good upon them, ver. 4. Yet there is a love of complacency, or delight in God, whereby He not only willeth good unto the persons so beloved, but accepteth of them, acquiesceth in them, as in His own children and friends reconciled to Him, and de­lighteth Himself in His own graces bestowed upon them, in which respect the Elect, as being children of wrath by nature, are not from eternity beloved of God, nor accep­ted of by Him; yea, not before they be effectually cal­led, and reconciled to God through faith in Jesus Christ, Heb. 11. 6-. for, Paul speaketh of Gods making us ac­cepted and lovely, or of His accepting us, as of an action done in time, Wherein He hath made us accepted in the Bele­ved. [Page 19] 7. Whomsoever God hath elected before time, those He accepteth of, and is well pleased with in time, both in their persons and actions, if they be good, having first made them lovely and fit to be accepted of by Him: which He doth by working in them a conformity (both as to their state and actions) with the rule, according to which He doth accept; not the rule prescribed by the Law, which requireth no lesse than a perfect and per­sonall righteousnesse in order to our acceptation by God, Gal. 3. 10. but the rule prescribed by the Gospel, which admitteth the imputed righteousnesse of a cautioner in place of a perfect personal righteousnesse whereby our persons are accepted and made lovely to God, Rom. 5. 19. and of sincerity in our actions in place of perfection, whereby they are also accepted, Psal. 119. 6. for, saith Paul, speaking of the Elect, He hath made us accepted. 8. That same grace, free-favour and good-will, which moved God to elect us before time, moveth Him also to make us accepted, lovely and well-pleasing to Himself, and to accept of us in time; whence it followeth, that as the eternal decree of Election was most free, and in nothing dependent on our works; So that work of God, whereby He draweth souls out of nature, cloatheth them with Christ's righteousnesse, and bestoweth grace upon them, is wholly free also as to us, and cometh only from His most free grace without respect had to any worth of ours: for, saith he, Wherein, or, in which grace, where­of he spoke formerly as the fountain-cause of Election, He hath made us accepted. 9. Christ is beloved and ac­cepted by the Father, being considered even as Media­tor, in so far as that He was sent and intrusted by the Fa­ther to discharge that office, Joh. 5. 30. and carryed Him­self in the discharge of it according to what was enjoy­ned by the Father, Heb. 10. 7. and did finish all in order to the redemption of the Elect, which He had undertaken to the Father, Joh. 19. 30. for, the Apostle, speaking of Christ as Mediator, calleth Him Beloved; He hath made us accepted in the Beloved. 10. Christ as Mediator is so [Page 20] much beloved of the Father, That all the Elect being once effectually called, are made lovely and acceptable to God through Him; Neither doth God accept of the persons or actions of any, but through Him who is Je­hovah our righteousnesse, Jer. 23. 6. and being laid hold upon by faith, we who are in our selves unrighteous, are made righteous, 2 Cor. 5. 21. and the sinfull failings of our best actions hid and covered in Him; So that both our persons and actions are accepted: For he hath made us accepted in the Beloved. 11. God's free-grace, and Christ's merit are no wayes inconsistent, but do well agree together as the procuring causes of our acceptation and reconciliation with God: for, though Christ hath purchased a state of favour and friendship unto us by the payment of an equivalent price; yet all cometh from grace unto us, in so far as it was grace in God that made him give his Son to die for us, Joh. 3. 16. So it was grace in Christ that made him undertake to die in our place, Joh. 10. 18. And it is no lesse of free-grace, that the price payed by Him is accepted of in our name, Joh. 33. 24. for, the Apostle doth mention grace and Christ's merit, as the joynt causes of our being accepted; Wherein, or, in which grace he hath made us accepted in the Beloved.

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

THe Apostle (having already spoken of those spiritual blessings, mentioned ver. 3. as they were prepared, and appointed for Believers in God's eternal decree of Election) doth now speak of them, as they were pur­chased by Christ in that great and marvellous work of redemption, by shewing, first, That Jesus Christ hath given a ransom, even his own bloud, in satisfaction to di­vine justice for our wrongs, whence floweth our redem­ption from sin, Satan, and God's wrath, which is begun here, Rom. 6. 22. and shall be compleated hereafter at the last day, Rom. 8. 23. Secondly, he explaineth this great be­nefit [Page 21] of redemption by the forgivenesse of our sins in justifi­cation, which is an effect of redemption, as redemption is taken for the laying down of the price by Christ, and a principal part of redemption, as it speaketh our actual delivery and freedom through vertue of that price. Thirdly, he sheweth the impulsive cause which moved God to bestow such a benefit, even the riches of that same grace and free-favour in God formerly spoken of: By all which he carrieth on his main scope, which is, to confirm those Ephesians, that salvation and all the steps leading to it do flow from God's free-grace in Christ. Doct. 1. All men, the Elect themselves not being excep­ted, are by nature under slavery and bondage to sin, Joh. 8. 34. Satan, Eph. 2. 2. and to God's wrath, Joh. 3. 36. for, redemption presupposeth bondage; In whom we have redemption. 2. There was no delivery to be had from this bondage by prayer and intreaty, nor by exchange of prisoners, as in wars, nor yet by strong hand and meer force; but by paying of a price, not to Satan, who de­taineth the Elect in slavery, as a rigid Tyrant, or mer­cilesse Jaylor, from whom they are delivered by force, Heb. 2. -14. but to God, Eph. 2. 2. whose justice was wronged by the sins of the Elect, and therefore behoved to be satisfied: for, redemption, according to the force of the original word, is a delivery by ransom and price. 3. Jesus Christ is that Person by whom we have redem­ption from the fore-mentioned slavery; this work by the counsel of the whole Trinity being put over upon Him, as one, who not only had right both of property to redeem the Elect being His creatures, Heb. 1. 10. and of kinred, Lev. 25. 48. as being our brother, and of the same nature with us, Heb. 2, 14-. but was also fitted to be our Redeemer, (a price, to wit, His humane nature be­ing put in his hands to lay down, Heb. 10. -5.) and was able to redeem, as being also God, whereby His suffer­ings, as man, became a ransom of infinit value, Act. 20. -28. for, by saying, In whom, or, in Christ we have re­demption, he saith, that we have it by Him. 4. We have [Page 22] this redemption not only by Christ, but also in him, which holdeth also in forgivenesse of sins; He being the common store-house, wherein the Elect have all their spiritual blessings treasured up, even before they take their spiritual being from Him, or get those blessings actually applied unto them, as Adam's posterity have their original guiltinesse, whence all actual transgressions flow, treasured up in Him, before they take their natural being from Him, Rom. 5. 12. As also because this redem­ption and the fruits of it are not actually applied to the Elect until they be in Christ, and by faith united to Him, Joh. 3. 36. for, saith he, In whom, meaning Christ, we have redemption and forgivenesse of sins. 5. The wrong done to infinit justice by our sin was so great, that no­thing performed by Christ could be a sufficient ransom in order to our redemption, except he had crowned all his other actions and sufferings by laying down his life and undergoing a bloudy and violent death: for, We have redemption through his bloud, to wit, not as excluding his former obedience, Rom. 5. 18, 19. nor yet his other suf­ferings, especially his soul-sufferings, Isa. 53. 10. but as being the head-stone and compleating of all, Joh. 19. 30. Doct. 6. Sin is a debt, as being a wrong done against God, obliging the sinner to repair God in his honour, or otherwayes to underly the wrath of a provoked God for ever, Rom. 6. 23-. for, the word forgivenesse, in the Ori­ginal, and as it is used in Scripture, is taken from those who are loosed out of a prison for debt; The forgivenesse of sins. 7. There is no delivery from this debt of sin, and obligation to wrath because of sin, but by pardon and forgivenesse. It is an infinit debt, and so cannot be satisfied by finit creatures: for, thus doth Paul expresse the way how the debt is removed, even by forgivenesse of sins. 8. Though the guilt of sin be removed by forgive­nesse, and therefore freely, as to us; yet, that sin might be thus freely forgiven with the good leave of provoked justice, forgivenesse of sin was purchased at a dear rate by Christ: for, as we have redemption through his bloud, [Page 23] so also forgivenesse of sins. 9. Jesus Christ hath this rich treasure of forgivenesse of sins, which he hath bought by his bloud, laid up in himself; so that whensoever a sinner sensible of this weighty debt doth lay hold upon Christ by faith, and is thereby ingraffed in Him, his sins are freely pardoned, and his debt remitted: for, In him, saith he, we have forgivenesse of sins. 10. As that grace, favour and good-will, which God manifested in the sal­vation of sinners is a rich, copious and abundant grace: so nothing argueth the riches of this grace more, than that from it do flow such excellent effects, as, the giving of Christ the Son of God to redeem slaves and rebels, together with forgivenesse of sins; they being infinit wrongs, and there being many of them in every par­doned sinner, Psal. 19. 12. And those not only ordinary infirmities, but sometimes also heinous transgressions, Psal. 51. 14. and yet free-grace pardoneth all, and this not only in one, but in all Believers, in all ages, and doth yet remain as full and overflowing in God, to pardon self-condemned sinners as ever; all which, doth argue no lesse than a copious, rich and abundant grace: for, the Apostle, speaking of grace with relation to those two, redemption and forgiveness, which flow from it, he calleth it a rich grace; According to the riches of his grace, saith he.

Vers. 8. Wherein the hath abounded toward us in all wis­dom and prudence.

THe Apostle doth, thirdly, speak of those spirituall blessings, which were prepared in Election, and pur­chased in that excellent work of Redemption, as they are conveyed and applyed unto the Elect in their effectual calling, whereby he carryeth-on his fore-mentioned scope, in shewing, That as God did give evident proofs of his free-grace and favour in all the former steps ten­ding to salvation; so he had manifested the abundant riches of his grace in the effectual calling of those Ephe­sians, in so far as his eternal love, which was before al­wayes [Page 24] hid in a decree, did no longer contain it self, but overflowed in its effects towards them, or in them, as the word may be rendred: which effects, wrought by Gods grace in them, he sheweth to be all wisdom and prudence, under which are comprehended all the saving graces of God's Spirit in Believers, if we take, as we safely may take, wisdom for the saving knowledge of divine myste­ries, and of such religious truths as are only to be belie­ved and fall not under practice; And prudence, for that grace and vertue, whereby we know our respective du­ties both to God and man, and our actions and practi­ces are ruled and ordered according to the prescript of God's Word: for, so the words are taken, Col. 1. -9. Doct. 1. Whosoever are elected from eternity, and for whomsoever Christ did give a ransom to provoked ju­stice in the fulnesse of time, all such in God's due time have the effects of God's eternal love, and of the price payed by Christ applyed unto them, and wrought in them, even the saving graces of God's Spirit: for, upon those Ephesians, who were elected, ver. 4. and redeem­ed, ver. 7. did God bestow the gracious effects of his eternal love, by working saving grace in them; He hath abounded towards us in all wisdom and prudence. 2. That those spiritual blessings which were prepared for us in Election and purchased in the work of Redemption, are applyed unto us, and we made actually to partake of them, It is the alone work of God in our effectual cal­ling; there being not so much as either power or good­will in us, who by nature are dead in sins and trespasses, to accept of Christ, or of any thing purchased by him, untill God do quicken us: for, the Apostle, shewing how the Ephesians were made partakers of those bles­sings, he ascribeth this work wholly to God, making them but meer patients in it; He hath abounded towards us, or in us, as a full fountain runneth over and watereth the adjacent ground. 3. As the same free-grace, and no­thing else, which moved God to elect us before time, and send his Son to redeem us in time, doth make him also [Page 25] in our effectual calling to work in us those graces, and to give unto us an actual right to all those spiritual bles­sings which we were chosen unto, and which were pur­chased for us; So nothing lesse than abundant and over­flowing grace is hereby made manifest to be in God; considering that there is not only a simple want of good will, but also an utter aversnesse from closing with his gracious offer, Mat. 23. -37. and that not only there is nothing in the Elect before effectual calling more than in the Reprobate, which might move God to bestow those excellent blessings upon them, but also much to scare him from ever medling with them, Ezek. 16. 3, &c. unlesse where sin abounded, grace did much more abound, Rom. 5. -20. for, the Apostle, speaking of God's bestowing grace upon the elect Ephesians, doth ascribe his so doing to his abounding grace; Wherein, or, in which grace (formerly spoken of) he hath abounded to­wards us. 4. All men by nature are destitute of saving wisdom, that is, the saving knowledge of divine myste­ries, and things heavenly; seing there be many such things the light of nature revealeth nothing of, Mat. 16. 17. And though the light of Scripture doth reveal them; yet the natural man cannot look upon them, as real truths, 1 Cor. 2. 14. and so as throughly to venture his salvation upon them, Joh. 5. 40. for, he sheweth, that at their effectuall calling God did abound towards them in wisdom, importing, that untill then they had it not. 5. Though the Lord doth not bestow upon all, whom he effectually calleth, the same measure of saving know­ledge, 1 Cor. 12. 4. yet he bestoweth upon every one so much as is necessary unto salvation, and as doth serve for an earnest of that full and perfect knowledge of God, which they shall enjoy hereafter: for, saith he, He hath abounded towards us in wisdom. 6. All men by nature are also deprived of saving prudence, there being many duties which the natural man cannot be convinced of to be duties, Mat. 5. 29, 39, 44. and many things required to the acceptable performance of every duty (Rom. 14. [Page 26] 23. Col. 3. 17.) the necessity whereof he can be as little convinced of; but chiefly, there being such impotency, and disorder in his will and affections, that he can least of all practise according to what he knoweth of his du­ties, Gen. 6. 5. for, he sheweth, that at their effectuall calling God did abound towards them in prudence, thereby importing, that until then they had nothing of that grace. 7. As God bestoweth this grace of prudence in some measure upon every one whom he effectually calleth; So wisdom and prudence, if they be sanctified and sa­ving, go alwayes together: a man cannot believe well, except he also live well: Though, to speak of them other­wayes, as they are not saving graces, but only civil and moral vertues, they may be and often are separated: for, He hath abounded in wisdom and prudence, saith he. 8. Though God doth not perfect the work of grace in the Elect at the first instant of their conversion, but car­ryeth it on by degrees towards perfection, until death, Philip. 1. 6. yet even then he bestoweth the seeds and ha­bits of every grace and saving vertue upon them. This new man of grace is not lame, nor wanteth any of his members, Gal. 3. 10. for, therefore, saith Paul, He hath abounded in all wisdom and prudence.

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

THe Apostle doth illustrate the former benefit of ef­fectual calling, from the mean which God maketh use of for bringing of it about, to wit, His making known the doctrine of the Gospel, which is here called a Mysterie, (as elsewhere, See Eph. 6. 19. 1 Tim. 3. 16.) that is, according to the use of the word in Scripture, a religious and sacred secret; and this also he sheweth doth flow from the same good-pleasure and free-grace formerly spoken of, the manifesting whereof was firmly resolved upon by God in his eternal purpose, being mo­ved [Page 27] by nothing so to do without himself. Doct. 1. The Gospel, or doctrine of salvation through free-grace, is a sacred secret, transcending the reach of ordinary know­ledge, a very mysterie, even such, as nothing could be known of it either by Man or Angels, before it was re­vealed, Eph. 3. 10. and such, as was but sparingly re­vealed before Christ's incarnation, even to the Jews on­ly, and to some few proselytes, Psal. 147. 19, 20. and such as remaineth a thing hid, even after it is revealed, unto natural men whose minds the god of this world hath blinded; So, as though they can discourse of, and preach the Gospel, Mat. 7. 22. yet, they do not believe it, 2 Cor. 4. 4. Yea, and it is a mysterie, even to Believers themselves, if their knowledge here be compared with what it shall be hereafter, 1 Cor. 13. 12. for, by the my­sterie of his will, he understandeth the Gospel, and chief­ly, as it was now clearly manifested both to Jew and Gentile, chap. 3. 6. Secondly, this mysterie of the Go­spel now revealed, containeth and manifesteth God's will concerning the salvation of lost sinners: though not his secret will, or decree, concerning those whom in par­ticular he intendeth to save, 2 Tim. 2. 19—Yet his re­vealed will, holding forth the way of our duty, and the course condescended upon, by which, and not other­wayes, sinners shall be saved: for, hence it is called the mysterie of his will. 3. The ordinary mean, whereby God doth call the Elect effectually, and convey the graces of his Spirit unto their gracelesse hearts, is the re­velation of the Gospel, and his making of it known, chiefly by the publick preaching thereof, Rom. 10. 14, 15. for, the Apostle, having already spoken of God's bestowing all saving grace upon them, doth here conde­scend 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 ob­scurely to one, and more clearly unto another, but only his own good will and pleasure so to do: neither doth [Page 28] 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 care­full is God to maintain the interest of his free-grace in our salvation, as being the only supream and fountain­cause 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 particu­lar: for, the Apostle doth so, and that by an heavenly and divine artifice, sliding down from one step to ano­ther, from Election to Redemption, and from Redempti­on 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 unchange­able; So he doth nothing in the matter of man's salva­tion, 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 oc­casion 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 plea­sure [Page 29] 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 dispen­sed, measured out, and pitched upon, as most fitting for the businesse in hand, (to wit, the time of Christ's in­carnation 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 uni­ted 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 be­fore 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 na­ture, and being considered in themselves, are under a fearfull dissipation and scattering: Sin hath rent and se­parated them from God, from man, and from the blessed Angels: for, gathering presupposeth a foregoing scatter­ing; and the word rendred gather together in one, being taken from a word which signifieth the head of a natu­ral body, or a short sum of a sparse discourse, and so sig­nifying 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 [Page 30] 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 ga­thering 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 de­pend 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 ga­ther together in one. 4. It is only God, who by His om­nipotent power doth gather together the scattered Elect, and maketh them one with Himself, and with one ano­ther 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 [Page 31] forth his power with the command, whereby He maketh us to accept, Act. 16. 14. for, as is clear from the con­nexion, God's end intended in making known the my­sterie of his will, is, That he might gather together in one. 6. As God is the great Master of his own House and Fa­mily, which is the Church, to whom He dispenseth and distributeth all her mercies, comforts and crosses with no lesse; yea, with infinitly greater care, wisdom and fore­sight, than any man doth care, provide for, and govern his own family; So, among other things, He dispenseth and ordereth times and seasons for his Church, as not only having fixed in his eternal counsel the general pe­riods of the Churches time, how long the Church should be in her state of infancy, how long under the bondage of the Law, and how long she shall continue in her more grown and perfect age under the Gospel; but also the time and season for bestowing of particular mercies, and inflicting corrections and chastisements: for, the word rendred dispensation, signifieth the way of admi­nistrating the affairs of the family by the master thereof, and the times come under those things, which are admi­nistrated by God; That in the dispensation of the fulnesse of times. 7. As every time chosen of God for bestowing of any mercy, is the full and fittest time for his bestowing of it; So the time of Christ's incarnation is in a speciall manner the full time, and fulnesse of time; and that not only because it was that full time which God had ap­pointed in his decree, and, for reasons known to his own unsearchable wisdom, condescended upon as the most fitting time for that great work; but also, because all the fore-going prophecies, promises and types of the Messias, were fulfilled in those times, Luke 24. 27. and the will of God concerning man's salvation was then, and not till then fully revealed, Heb. 1. 2. for, the Apostle calleth those times, the fulnesse of times; That in the dis­pensation of the fulness of times. 8. Though the benefits purchased by Christ, and particularly that of effectuall calling, and gathering together unto God those whom [Page 32] sin did separate from Him, be intended for, and accor­dingly doth light only upon few, Mat. 7. 14. Yet the Gospel, and Promise, by which Christ and the benefits purchased by Him are revealed, is drawn up in the most comprehensive expressions: And this of purpose, that none may hereby be excluded from laying hold upon that gracious offer, but such as do exclude themselves, Joh. 5. 40. for, saith he, That he might gather together in one all things, both which are in heaven, and which are on earth: by which broad expressions are meaned only the Elect (for there is an universality and world even of those, 2 Cor. 5. 19.) and not all the creatures, not Devils or Reprobates, Joh. 17. 9. yea, to speak properly, not yet the elect Angels, who being never separated from God by sin, cannot be gathered to him by Christ, though they may improperly and in some respects be said to be so; to wit, because of those advantages which they have by Christ, as that they are now most perfectly and inse­parably united with God, without hazard of being se­parated from Him, Mat. 18. 10. and have attained the knowledge of that wonderfull plot of Man's Salvation through Jesus Christ, which was a mysterie even to them, Eph. 3. 10. and a greater measure of joy than for­merly they had, upon Christ's converting and saving of lost sinners, Luke 15. 7, 10. Doct. 9 All who belong to God's purpose of Election, and who are, or shall be ga­thered together in Christ, are either in heaven or earth: Paul knew no purgatory, or third place for the souls of the Elect to go unto after death, to endure the temporal punishment due to their sin: for, he divideth those all things, which were to be gathered, into things in heaven, and things on earth. 10. There is an union betwixt the Saints departed now in heaven, and those who are yet alive upon the earth, so as they make up one mystical body under one head, Christ, to whom the Saints de­parted are united (though not by faith, 1 Cor. 13. 10.) yet by sense, as we are united to Him by faith: and as they are united to Christ, so also one to another, and to us by [Page 33] love: for charity never faileth, 1 Cor. 13. 8. from which union there floweth a communion betwixt them and us, whereby they do pray for the Church in general, Rev. 6. 10. (though not for the particular conditions and per­sons of men upon earth, whereof they are ignorant, Isa. 63. 16.) and the Godly upon earth do in heart and af­fection converse with them in heaven, Philip. 3. 20. de­siring continually to be dissolved and to be with Christ, Philip. 1. 23. (though they are not to pray unto them, or give them religious worship, Rev. 19. 10.) for, saith he, That in the dispensation of the fulnesse of times, he might gather together in one, things in heaven, and things on earth. 11. Jesus Christ is that person, in, and by whom we are gathered together unto God by faith in Him, and to the Angels, and also among our selves by the grace of love; He having united the two dissentient parties, God and man, in His own Person, Mat. 1. -23. and having sa­tisfied justice for that wrong which caused the rent, Isa. 53. 5. and working in us by His Spirit those graces of faith and love, whereby we are made one with God and among our selves, Act. 5. 31. and having by His death taken away that wall of partition and enimity which was betwixt Jew and Gentile, Eph. 2. 14, 15, 16. it being also necessary that we be in Him by faith, be­fore we be united to God through Him; for, the Apostle is so much delighted with this Truth himself, and would so gladly have it well known & believed by others, that he doth inculcate it twice in this one vers. That he might gather together all things in Christ, and again even in Him.

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

THe Apostle, having hitherto spoken of all the Elect in general, doth now make application of the former [Page 34] 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 with­all doth clear, that God did call them freely and accord­ing 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 Mi­nisters, [Page 35] 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 live­ly 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 un­defiled, 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 got­ten a lot and inheritance actively. 3. Every Believer hath already obtained this glorious, excellent and hea­venly inheritance, though not in personal compleat pos­session, 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 deser­ving 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 in­heritance: 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 [Page 36] 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 there­fore 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 pre­destinated 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: be­cause, 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-men­tioned blessings, but must be extended to all things what­soever, 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 [Page 37] 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 al­wayes joyned with, and founded upon the light of coun­sel 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 accor­ding 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 cau­ses, 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 wil­led 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 con­cerning things to be done, as men do from ignorance, or doubtfulnesse of what is most convenient, and there­fore do, first, consult and advise about the best expe­dient, and then make choice accordingly; There is no such doubtfull inquisition, or previous deliberation in God in order to his working; His will alone is in stead of all counsel and deliberation, seing his most holy will hath all equity, wisdom and righteousnesse joyned with it, so that there is nothing more required to make an action be well, wisely and advisedly done, than that it be willed of God: for, the Apostle saith not, He worketh all things according to the will of his counsel, as if counsel and deliberation went before, and the choice of the will [Page 38] followed after; but, after the counsel of his will, shewing, that His willing of a thing to be done, is in place of all further consultation about it.

From Vers. 12. Learn, 1. As God's giving grace un­to gracelesse sinners, His drawing them out of nature to the state of grace, and bestowing the heavenly inheri­tance upon them, is a work which setteth forth the glory of God's most excellent Attributes, of mercy, goodnesse, justice, power and beneficence, and giveth occasions un­to beholders to set forth his praise in all those, though the man himself upon whom this work is wrought, were silent, the very work should speak for it self; So it is the duty of those especially, whom God hath so dealt with, to take occasion from his gracious work in them to set forth the praises of Him, who hath called them out of darknesse to his marvellous light, 1 Pet. 2. -9. They are not alwayes to dwell upon complaints of themselves, but sometimes would mount up in the high thoughts of His commendation and praises: for, this is the end de­signed by God in calling them to obtain this inheritance, even that we should be to the praise of his glory: which words may be taken both passively, the praise of His glory was to be manifested in them, and actively they themselves were to set forth His praises. 2. The more early a man doth close with Christ and imbrace Him by faith, as He is offered in the Gospel, the lesse he doth pro­tract and delay his so doing, the more of praise to God's glorious Attributes is manifested in him, and the more of obligation doth ly upon him to set forth God's praises, who hath so early broken the yoke of his slavery to sin and Satan: for, their trusting, and first trusting in Christ before others, is spoken of as a mean conducing to His praise, and engaging them to it; That we should be to the praise of his glory, who first trusted in Christ. 3. That any do believe in Christ at all, and that some do believe in Him sooner, and others later, dependeth not upon any difference in the persons themselves, but upon God's pur­pose, counsel and good pleasure: for, their trusting, [Page 39] and first trusting before others, is subservient to the end, which was proposed by God, to wit, the praise of His glory. Now, the necessary means, and the end intended, do depend upon one and the same purpose, so that if God have decreed the end, He must also have decreed the means tending to that end; That we might be to his praise, who first trusted in Christ. 4. The Gospel, when it is preached to a People, though never so godlesse and ob­dured, will not want its own saving fruits among some of those to whom it is preached: God useth not to send His Gospel unto a People of purpose to harden all, and to make them inexcusable; but because there are some belonging unto the election of grace, who are to be converted by it: for, as the Gospel was to be preached first to the Jews, because of the promise made to the fathers, Rom. 15. 8. So when it was preached it wanted not fruits among them, though they were a People to be cast off, enemies unto all good, had cru­cified the Lord Jesus, 1 Thess. 2. 15, 16. for, they were of those Jews who first trusted in Christ. 5. It is no small priviledge for any, wether person or people, to be trusters in Christ, before others, it is a matter of their commendation, Rom. 16. -5. it glorifieth God, in so far, as their example and experience may prove an encouraging motive unto others, 1 Tim. 1. 16. it car­ryeth with it several advantages: for, the sooner a man doth close with Christ, he will get that work done the more easily, he is the sooner freed from slavery to Satan and his own lusts, he is the sooner capacitated to do the more service to God, and his great con­cernments are the sooner out of hazards: for, Paul maketh it a prerogative and priviledge, which the Jews had beyond the Gentiles, even that they first trusted or hoped in Christ.

Vers. 13. In whom ye also trusted after that ye heard the Word of Truth, the Gospel of your salvation: in whom al­so after that ye believed, ye were sealed with that holy Spirit of promise, 14. Which is the earnest of our inheritance, until the redem­ption of the purchased possession, unto the praise of His glory.

THe Aposte applyeth the former doctrine, in the second place, to the believing Gentiles in the person of those Ephesians, That hereby he may shew they were as much in the debt of God's free-grace for salvation, as the be­lieving Jews. In order to which he holdeth forth, first, the benefit which they had received from Christ, even the same which he shew was bestowed upon the belie­ving Jews, to wit, the heavenly inheritance, and all those other spiritual blessings which lead to it: for, as it is necessary that some word be added to the beginning of this verse for making good sense; so it seemeth the word, trusted, taken from the close of ver. 12. cannot be it: for, the word rendred there, first trusted, is but one in the Original, and cannot be applyed unto the Gentiles, as not being the first who trusted in Christ; And there­fore it is safer, and more apposit also unto the Apostle's scope to repeat that word (which is v. 11.) have obtained an inheritance, especially seing he is applying here to the Gentiles, what he had applyed there to the Jews; the principal part whereof, and that upon which all the rest spoken of there doth depend, is their obtaining an inhe­ritance. Secondly, he setteth forth the mean whereby they obtained this excellent benefit, even their hearing of the doctrine of the Gospel, which he describeth from its excellent nature, as being the Word of Truth, and from that great good which it revealeth and offereth, even sal­vation. Thirdly, he mentioneth a work of God's holy Spirit upon their hearts after they had believed, which is here called sealing, by a metaphor taken from the use of [Page 41] 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 sea­ling, did serve to evidence the truth and reality of some­what 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 Go­spel: 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 especi­ally His carrying-on of that work, whereby He im­printeth 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 sanctifica­tion 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. Fourth­ly, (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 in­heritance, 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 begin­nings, and a part of that glory which shall then be re­vealed; that hereby He might assure them of their ob­taining the whole in due season. Fifthly, he sheweth the date and time how long they were to content them­selves 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 [Page 42] 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 pur­posed 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, (be­sides 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, as­well 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 Adop­tion, Glory, Covenants, &c. Rom. 9. 4. for, Paul can­not speak of this without an also, which is a note of ex­aggeration, 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 con­sequently a right is conveyed unto the heavenly inheri­tance, in so far as the Gospel so preached doth not only propound and make known to the understanding the ob­ject [Page 43] 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 no­thing but truth, (for, so the whole Scripture is the Word of Truth, Psal. 19. -9-) but also the Truths of the Go­spel 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 Go­spel, 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-ty­dings to lost sinners; (for, the word rendred Gospel, sig­nifieth 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 Salva­tion. 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 be­lieving, Learn, 1. As the Gospel preached, and heard, doth not profit unto Salvation, except it be believed; so [Page 44] 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 pa­tent, even a way how the sinner may be saved and di­vine justice not wronged: for, the Apostle, having spo­ken 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 Go­spel, 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 con­cerning 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 be­lieved, ye were sealed. 5. The Lord hath provided, and accordingly doth bestow sufficient means upon Believers [Page 45] 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 vi­sibly 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 Spi­rit 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 exer­cised 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 sa­ving 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 Pro­mise in general, or our own particular interest in the Promise, ought not in reason make us suspend our be­lieving in Christ and the Promise, untill we first be sea­led 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, [Page 46] 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 par­ticular 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 cal­led the holy Spirit, not only because He is essentially holy, and very holinesse it self, but also the author of sancti­fication, and of all saving graces in Believers, Gal. 5. 22. and the Spirit of promise, not only, because He was pro­mised to be abundantly poured-out upon Believers un­der the New Testament, Act. 2. 16. but also His office is to seal and confirm by His gracious operations the Pro­mises 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 sa­ving 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 di­vine 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 work­ing 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 opera­tions, 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 [Page 47] 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 up­on 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 them­selves 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 in­heritance shall be bestowed and actually enjoyed by them; So the Lord is most willing to do all which in reason can be required, for removing all doubts of that kind; and more particularly He giveth them an earnest, or a part of this covenanted inheritance in hand, to assure them of his purpose to bestow the whole in due time: for, the metaphor of an earnest doth bear this also, the end of giving an earnest being to assure the receiver of the giver's honest purpose to perform all that he hath promised, which otherwise might be called in question; [Page 48] Who is the earnest of our inheritance. 5. The Spirit of the Lord sealing Believers, and those saving graces of the Spirit, which he worketh in sealing, do serve for the same uses in relation to the Covenant of Grace, where­in heaven and glory is promised to Believers, for which an earnest doth serve in a civil bargain: for, as the ear­nest is a part of the sum, and usually but a small part, and yet may assure the receiver of his obtaining the whole; So the Spirit and His work of grace received here, is be­gun glory, Joh. 17. 3. and though but a small part of it, 1 Cor. 13. 12, 13. yet the smallest measure of grace may assure the man who hath it, of his obtaining the full pos­session of glory in the day of the Lord Jesus, Philip. 1. 6. hence the Apostle calleth the Spirit with his graces this earnest; Who is the earnest of our inheritance.

From the time how long the use of this earnest was to continue, Learn, 1. As real Believers are Christs posses­sion in whom He dwelleth, Eph. 3. 17. and whom He manureth and maketh fruitfull, Joh. 15. -2. So He hath purchased them, to wit, by paying a price to provoked justice, 1 Cor. 6. 20. and by force from Satan their old possessor and master, Heb. 2. 14, 15. and purchased them for this end, that He might possesse them: for, speaking of Believers, he calleth them a purchased possession. 2. Though the redemption and delivery of Believers be already begun, and their bonds loosed in part, Col. 1. 13. yet their compleat redemption is but to come, to wit, from sin at death, Heb. 12. -23. and from misery, not untill the last day; then, and not while then shall their bodies be raised up in glory, and their redemption be full and compleat, Rom. 8. 23. for, the Apostle speaketh of their redemption as of a thing yet to come; Untill the redemption of the purchased possession. 3. As this earnest, even the holy Spirit with His graces, being once given, cannot totally be lost; So, if this day of redemption were once come, there shall be no further use of an ear­nest: the covenanted inheritance will then be fully pos­sessed, and consequently no place left for fears or doubts [Page 49] about the obtaining of it; for, he saith, the Spirit was to be an earnest untill the redemption, and so He must continue with them untill then, but was not to serve for an earnest any longer; Who is the earnest untill the re­demption of the purchased possession.

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

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

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

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

From Vers. 15. Learn, 1. It is not sufficient that Christs Ministers do presse duties upon the Lords People, [Page 50] having convincedly cleared unto their consciences the equity which is in those duties; but they must also hold forth unto them a copie of that obedience, which they so much presse, by their own example and practice: for, so the Apostle, having abundantly cleared, ver. 13, 14. that the Lord's converting and sealing of those Ephesians did call upon them to praise the glory of His grace, he himself doth here put hand to this work; Wherefore, saith he, I cease not to give thanks for you. 2. It is a great encouragement to blesse the Lord, and to pray unto Him in behalf of those who are making conscience of these duties for themselves: for, while he saith, I also give thanks, he supposeth they were doing the like, and that he was encouraged from thence. 3. Grace is like a preci­ous oyntment, whose savour cannot be hid: the report of it, where it is in life, will spread, and make his name, who hath it, savoury unto such, as are truly gracious themselves: for, Paul, though at a great distance being now at Rome, heard of their faith in Jesus Christ, and love to all the Saints. 4. It is the duty of Christians to be joy­fully reporting and speaking of the grace of God and good which is in others; providing it be wisely done, that is, first, sparingly, and so as not to place all our own Religion in speaking of the Religion of others. Se­condly, not rashly, or without such grounds in the per­son whom we commend, as charity at least may rest up­on. Thirdly, impartially, and not factiously crying up some, and decrying others, who are equally deserving, Jude -16. for, Paul's hearing of their faith and love, im­plyeth, that some had reported to him of that good which was in them. 5. Even in the best Churches in those primitive times, who were most commended by the Apostles, every one had not faith, and so is it yet; All are not Israel who are of Israel, Rom. 9. 6. for, the word rendred their faith, in the Original, is, the faith which is among you; he could not say positively that all of them had faith, but faith was among them. 6. Saving faith is an excellent fruit of the Gospel preached among a [Page 51] People, without which the Word cannot profit, Heb. 4. 2. and by which we are united to Christ, and have right to all the spiritual blessings purchased by Christ, who is the chief object of faith, whom it doth apprehend, as He is offered in the Promise: for, Paul doth mention their faith in Jesus Christ as an excellent praise-worthy fruit of the Gospel, for which he blesseth God; After I heard of your faith in Jesus Christ, saith he. 7. The grace of love to our neighbour, with the duties thereof flowing from love to God in the first place, (1 Joh. 4. 12.) is an excellent praise-worthy fruit of the Gospel preached among a People, especially, when the Saints have most of this love as resembling God most. And when their love is laid forth upon Saints, as they are Saints, and for the reality or appearance of God in them, and not for other by-respects only, or mainly; and in a word, when it is extended unto all Saints: for, Paul doth mention their love to the Saints and to all Saints, as another ex­cellent praise-worthy fruit of the Gospel, for which he blesseth God; After I heard of your love unto all the Saints. 8. As the graces of faith in Christ, and love to the Saints, are alwayes conjoyned, they being in a manner the two legs of a Christian, without any one whereof he can­not walk, and the other is but dead and withered, I am. 2. 17. so faith in its exercise hath the precedency of love, faith being the fountain from which the streams of love do flow; in so far, as faith laying hold upon God's love in Christ, inflameth the heart with love to God; which love to God consisteth in keeping of His Command­ments, 1 Joh. 5. 3. and the chief of God's Commands, next unto love to Himself, is, that we love our brother, 1 Joh. 4. 21. for, the Apostle here, as elsewhere, Col. 1. 4. 1 Thess. 1. 4. conjoyneth these two graces, and giveth faith the precedency; After I heard of your faith in Christ Jesus, and love to all the Saints.

From Vers. 16. Learn, 1. As the duties, both of thanks­giving and prayer, ought to be made conscience of by Christians; so the practice of these two duties do well [Page 52] together: for, each of them doth contribute for the help of another; in so far, as thanksgiving to God for favours received, doth notably tend to suppresse that fretting, quarrelling, impatient humour, which often venteth it self against God in our prayers, Psal. 77. 7. compared with 10, 11. and the exercise of prayer doth elevate the heart somewhat towards God, and so in some measure warm the affections with love to God, Psal. 25. 1. and thus disposeth much for the duty of thanksgiving: for, the Apostle maketh conscience of both those duties, and that joyntly; I cease not to give thanks in my prayers. 2. It is not sufficient for Christians once to begin well, and break off fair in the practice of those duties; but they must continue in them; there being always abiding reasons both for thanksgiving and prayer; and, when there is a lazy falling off from the practice of them for a time, it is usually found a task of greater difficulty to begin of new, than it was at first: for, the Apostle saith, I cease not to give thanks in my prayers: he ceased not, to wit, so far as his other necessary imployments and du­ties of his calling did permit: for, what we do frequent­ly, and alwayes when occasion offereth, we are said to do it without ceasing. 3. The Ministers of Jesus Christ especially, ought not to be puffed up with any successe, which the Lord is pleased to give unto their labours, or sacrifice to their own drag or net, Gal. 6. 13. but would ascribe the praise thereof to God, who alone maketh His People to profit, Isa. 48. 17. for, Paul, hearing of their faith and love, ceased not to give thanks for them to God. 4. As it is the duty of one Christian to pray for ano­ther, and especially of a Minister for his Flock; So our prayers for others will avail little, except we be daily making conscience of praying to God for our selves: for, saith Paul, I make mention of you in my prayers: he had his own ordinary prayers for himself, wherein he did remember them. 5. As to the occasion of his pray­ing for them, see upon Col. 1. 9. doct. 1.

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

THe Apostle, in the second place, giveth a short sum of his prayer unto God for them. And, first, he descri­beth God the Father, unto whom he prayeth, to be the God of our Lord Jesus Christ, to wit, as Christ is man, Psal. 22. 10. as He is our Mediator, Psal. 40. 8. and with relation to that Covenant of Redemption betwixt God and Christ as mediator, Heb. 2. 13. And the Father of glory; so called, because He is in His own nature in­finitly glorious, Psal. 145. 5. the fountain of the whole Godhead, and all the divine Attributes in the Son (Psal. 2. 7.) and holy Ghost, Joh. 14. 26. for, glory is some­times taken for the Godhead and divine Attributes, Joh. 2. 11. and because He is the first cause of all that glory which is in any of the creatures, Psal. 8. 5. And lastly, He is the object of all glory, to whom all glory is due from the creatures, Psal. 19. 1. Secondly, he sheweth what he sought in prayer, even wisdom, or a further en­crease of that wisdom and saving knowledge of divine mysteries, whereof the Spirit of God is the author, men­tioned ver. 8. together with a clearer insight in Scripture where those mysteries are revealed by the same Spirit. Which wisdom he sheweth, doth mainly consist in the saving, believing, and operative knowledge of Him, that is, of Jesus Christ, ver. 17. And having more clearly expressed what he meaneth by this Spirit of wisdom, even the removing of the natural blindnesse of their un­derstandings, and enduing them with a clear discerning in the things of God, ver. 17- he doth illustrate it fur­ther from those ends, for the attainment whereof he would have this wisdom bestowed, as shall be cleared afterwards. Hence Learn, 1. The more painfull and laborious that others, whether Ministers, parents, friends [Page 54] 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 them­selves, and to endeavour after those things which he sought; Making mention of you in my prayers, that God may give you, &c. 2. Though we are not of necessity to stint our selves unto a set form of words in prayer, Rom. 8. 26. yet, we would have set purposes condescended up­on, and a certain scope to aim at in prayer, so as we may be able to give an accompt of what we pray for, whether in behalf of our selves, or of others; otherwise we can neither expect, nor observe the return of our prayers: for, Paul, setting down the sum of his prayer, sheweth he took notice of those things which he prayed for; even that God may give unto you the Spirit of wisdom, saith he. 3. Our prayers would be directed unto God only, and neither to glorified Saints, who are ignorant of us, Isa. 63. 16. nor yet to the Angels, who (though they be near unto us, 1 Cor. 11. 10. yet) know not the secrets of hearts, Jer. 17. 10. and so are unfit to receive our prayers; besides that there is no warrant in Scrip­ture for praying unto any such, but to God alone: hence the Apostle directeth his prayer unto God, Even, that the God of our Lord Jesus Christ may give unto you. 4. We ought to draw near to God, especially in the duties of prayer, whether for our selves or others, with confidence and reverence (the one not marring the other) and in order hereto we are so to conceive of God, and expresse such conceptions of ours concerning Him, as may most strengthen our faith in the expectation of what we seek, and may strike our hearts with reverence towards God, [Page 55] from whom we seek: for, those epithets which Paul giveth unto God, do tend to strengthen his faith, while he calleth Him the God of our Lord Jesus Christ; and to breed deep reverence in his own heart towards God, while he calleth Him, the Father of glory, or glorious Fa­ther. 5. That we may have accesse unto God with boldnesse through Christ in prayer, it is necessary to re­new that act of faith wherby we apply and appropriate Christ unto our selves, that so being made one with Christ (Eph. 3. 17.) we may be looked upon by the Fa­ther, as clothed with His righteousness, Phil. 3. 9. where­by both our persons and imperfect prayers shall be ac­cepted of by God through Him, Heb. 11. 4. for, Paul, whose practice here is a directory for prayer, doth ap­propriate Christ to himself as his own Christ; The God of our Lord Jesus Christ. 6. It is necessary also in order to the same end, that in closing with Christ we do not part or divide Him, but appropriate to our selves the fulnesse of all those perfections which are in Him; this being an evidence of the sincerity of our closing with Him, and no lesse than whole Christ being necessary to cover all those imperfections, to bear us up under all those discouragements, to help us under all those infirmi­ties which we are incompassed with in our approaches to God: for, Paul doth appropriate Christ to himself under such titles as hold forth His compleat fulnesse, to wit, of Lord, which implyeth His power and soveraig­nity over all things for the Believers good, Philip. 2. 9. 10, 11. Of Jesus, which signifieth a Saviour, and poin­teth forth His great work and errand to the world to save sinners, Mat. 1. 21. And of Christ, which signifieth annointed, and so pointeth at His threefold Office unto which He was annointed and furnished in order to that work, Psal. 45. 7. The God of our Lord Jesus Christ. 7. As wisdom, or the saving knowledge of divine mysteries, is necessary unto a Christian; So, even those who are ef­fectually called, and have a good measure of this grace already, ought not to sit down upon the measure re­ceived, [Page 56] but would constantly aspire after more of it, as being yet ignorant of many things, and not sufficiently rooted in the knowledge of those things, which they al­ready know, 1 Cor. 13. 9. for, while Paul prayeth for a greater measure of wisdom unto those Ephesians, to­wards whom God had already abounded in all wisdom, ver. 8. he doth indirectly excite them to endeavour to grow in this grace; May give unto you the Spirit of wisdom. 8. The wisdom and knowledge which Christians are to seek after, is not at all that carnal wisdom, which is eni­mity to God, Iam. 3. 15. nor yet chiefly that naturall wisdom, or knowledge of the hid mysteries of nature, Eccles. 1. 17, 18. nor yet that wisdom or knowledge of divine mysteries, which is only a gift, and floweth from a common influence of the Spirit, 1 Cor. 8. -1-. but that whereof the Spirit of God by His special operation and influence is author and worker, and is more than a gift, even the grace of wisdom, which is not acquired by our own industry and pains only, nor yet puffeth up, neither is it weak and coldrife, not warming the heart with love to the thing known, as the gift of wisdom is: but this grace of wisdom cometh from above, Iam. 3. 17. by the use of other lawfull means, Prov. 2. 1, &c. and must be sought from above, Iam. 1. 5. It humbleth the man who hath it, Job 42. 3, 5, 6. it is operative upon the heart, and worketh love unto the thing known, Joh. 4. 10. for, the Apostle prayeth, that God would give them the Spirit of wisdom, that is, whereof the Spirit of God is author by His spiritual grace. 9. Spiritual things, the object of this heavenly wisdom and knowledge, are not, for the most part, conclusions drawn from natures light; but are revealed and made known by the Spirit of God, to wit, either in an extraordinary, immediate way, without the help of humane means unto the Prophets and Apo­stles, Eph. 3. 5. or, in an ordinary and mediate way by the help of Scripture, and blessing of God upon the pains of publick Teachers, and such other means as He hath appointed for attaining to the mind of God revealed in [Page 57] Scripture, 2 Tim. 3. 15, &c. for, joyntly with the Spirit of wisdom he seeketh the Spirit of revelation, implying, that this wisdom cannot be had without revelation. 10. The sum of all saving wisdom, is, to know Christ, and what Scripture speaketh of Him as a compleat Me­diator; and so to know Him, as that we acknowledge Him; which speaketh somewhat more than our simple knowing of Him, even a knowing of Him as our own, and with special application to our selves, and so, as we give due honour, respect and reverence unto Him: for, though we are said to know even strangers, and those whom we contemn and despise; yet we are not in strict phrase of speech said to acknowledge any, but these of near relations, or whom we prosecute with that respect and honour which is due unto them, as the servant is said to acknowledge his master. Now, Paul giveth this as the sum and compend of saving wisdom, while he saith, In the knowledge of Him, to wit, of Christ, or, in the ac­knowledgement of Him, as it is in the Original. 11. It is not sufficient for attaining this grace of wisdom, or sa­ving 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 sharpest­sighted at midnight. Thus for the taking up of things heavenly, the Apostle prayeth both for a Spirit of revela­tion, 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, [Page 58] they are only renewed by the implanting of new graci­ous 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 under­standing might be destroyed but enlightened; The eyes of your understanding being enlightened.

Vers. 18.—That ye may know what is the hope of His cal­ling, 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, ta­ken here for the object of hope, or things hoped-for, as Rom. 8. -24-. Col. 1. 5. and the hope of their calling, be­cause at their conversion they were called to the partici­pation 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 signi­fie, 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 cal­ling, they being called to the enjoyment of it, which calling is also called His, to wit, God's, or Christ's, be­cause it is His work; What is the hope of His calling. [Page 59] 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 up­on 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 ig­norant 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. fur­nish 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 posses­sion of those things, Philip. 1. 23. for, Paul's praying for wisdom, that they may know the hope of His calling, im­plyeth, that much more themselves ought to seek after [Page 60] 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 com­municated to us through Him, In whom we have re­ceived 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 inheri­tance 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 He­brew [...], A rich inheritance. 7. It is also a glorious inhe­ritance, 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 in­heritance, or, his glorious inheritance. 8. Though sancti­fication and holinesse do not merit this heavenly inheri­tance, 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 inhe­rently 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 [Page 61] 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 menti­oneth 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 up­on 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 to­wards 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 hy­perbolically great; for, so the word in the Original sig­nifieth. 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 inheri­tance, Eph. 2. -3. so great and insuperable are these dif­ficulties which are in their way to it, Eph. 6. 12. and so weak and impotent are they to get them overcome, 2 Cor. [Page 62] 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 possi­bility of his ever attaining to it: for, what is here spo­ken of God's power, seemeth to be subjoyned, thereby to point forth the way, how that rich inheritance is at­tained, and to solve those doubts which they might have had against their coming to it; And what is the ex­ceeding 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 in­heritance, 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 holi­ness, 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 evi­dent 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 to­wards Believers; Towards us who believe, saith he. 5. So averse are men by nature from believing in Jesus Christ [Page 63] 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 ex­ceeding greatnesse of this power, implyeth so much; To­wards 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 ex­tended unto all times, without restriction unto any dif­ference 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 com­pleatly glorified, Philip. 1. 6. for, he expresseth no dif­ference 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 effi­cacious power, which belongeth unto Him naturally and essentially as He is God, is not only the fountain and principle from whence His powerfull operation to­wards Believers doth flow, but also the rule according to which He doth work; so that He is not only omni­potent, who worketh, but also He worketh omnipo­tently, [Page 64] and therefore irresistibly: for, saith he, The great­nesse 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 ex­ceeding greatnesse of it: they are destitute even of the no­tional 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 discer­nable 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 ex­ceeding 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 be­ing 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 spiri­tual 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 on­ly 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 be­lieving 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 dig­nity, 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 au­thority 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. al­though the effects of this His power and authority may be and are perceived elsewhere, Act. 2. 33. And that [Page 66] 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, Phi­lip. 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 self­same 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, [Page 67] 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 rai­sed Christ from the dead, to flow from one and the same fountain and principle in God, and the one to be ac­cording 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 un­till 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 Fa­ther 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 na­ture 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 or­der, while he saith, When He raised Him from the dead, and set Him at His own right hand. 5. Although the di­vine 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 per­sonall 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 [Page 68] 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 con­sequently equal with God, That even whole Christ, con­sidered as Mediator, is inferior and lesse than the Father, Joh. 14. -28. as having received all this honour and au­thority from the Father, Matth. 28. 18. and admini­strating 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 [Page 69] creatures, whether in Heaven, Earth, or Hell; for, some­times 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 com­petition 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 crea­tures in a state of lowest subjection unto Him, even un­der 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 la­bour 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 An­gels, 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 deter­mine from this place: for, as we shew, the Apostle's scope is under those titles, and the general clause sub­joyned, 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 domi­nion, and every name that is named. 3. Even the humane nature of Christ, and His glorified body by vertue of [Page 70] that unspeakable union which is betwixt the two na­tures of Christ in one person, is lifted up so high in glo­ry, 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 match­lesse, 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 can­not 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 par­ticulars, 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 righte­ousnesse, 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 ga­thering-in His Elect by the means of Word and Sacra­ments, Matth. 28. 19, 20. Yet this Kingdom of His [Page 71] shall never cease, but be continued in that world which is to come without end, as to the glory, majestie, abso­lute 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 re­ferred 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 dispo­sall. 2. Jesus Christ, God-man, Mediator, is not on­ly 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 crea­tures, even the greatest, are subjected to Him, and that in the lowest degree of subjection, to wit, some willing­ly, 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 uni­versally of all creatures whatsoever, as being most agree­able, not only to the verse preceeding, where the compa­rison 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 so­veraignity 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 autho­rity 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 power­full 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 im­plyeth 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 professi­on 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 im­plyeth communication of influence from Christ to the Church, to wit, an influence of common gifts from His [Page 73] Spirit to the visible Church, Eph. 4. 7, &c. and an in­fluence 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 na­ture 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 bo­dy: 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 sub­jection 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 per­fections, 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 bo­dy are comprehended under that name Christ. See 1 Cor. 12. 12. and therefore, lest any should think that this ex­pression 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 ful­nesse, partly of gifts, and partly of graces, a fulnesse answerable to the present state of childhood and imper­fection, wherein we live here on earth; as the Romans are said to be full of goodnesse and knowledge, Rom. 15. [Page 74] 14 So, that Christ is so far from borrowing any per­fection 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 sub­jection in His Church, Psal. 110. 3-. even as the supe­riority 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, un­to 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 reciprocati­on 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 consci­ence [Page 75] of such duties as each of these relations do bind un­to: 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 na­tural 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 ana­logie 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 empti­nesse [Page 76] in Christ, who is made of God unto them, wis­dom, 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.

Vers. 1. ANd you hath He quickened who were dead in tres­passes and sins.

THe Apostle (being yet further, to establish those Ephesians in the doctrine of salvation by free grace in Christ, and for this end, to set forth the happinesse of that estate, in which free grace had placed them) sheweth the misery of their former estate before conversion, even that they were dead not naturally, but spiritually; there being nothing of that spiritual life in them which consisteth in the union of the soul with [Page 78] God, Joh. 5. 40. and in a vertue and power of the soul, flowing from this union, to do those things which are spiritually good, and acceptable unto God, Joh. 15. 5. even as the natural life consisteth in the union of the soul with the body, whereby the man is inabled to move, speak, and do such other actions as are competent to that life, so that their spiritual deadnesse doth speak a se­paration from God, Psal 53. 3. and total inability to do any thing which is spiritually good, Rom. 8 7. The efficient and formall cause of which death he sheweth to have been their sins and trespasses: whereby under two words used indifferently in Scripture to expresse one and the same thing, and both of them in the plural number, is set forth the multitude of sins under which they lay in this their dead condition, as their original sin, their actual sins, sins of omission, commission, and especially their manifold idolatries, which are chiefly pointed at, as those sins, wherein, not only the Ephesians, but the world in general did wallow before Christ came in the flesh, Act. 17. 29, 30. Hence Learn, 1. It is not sufficient that the Servants of Jesus Christ do only preach privi­ledges, and hold-forth unto Believers that happy estate unto which they are lifted-up through Christ; It is ne­cessary also, that joyntly herewith, they be calling them to minde their wofull, miserable and lost estate by na­ture; that, the one being set foregainst the other, both may more clearly appear in their own colours, and that those dangerous rocks of growing vain because of what they now are (2 Cor. 12. 7.) and of turning discouraged and diffident, because of what they once were (Psal. 25. 7.) may be eschewed: for, the Apostle, in the preceeding chapter, having spoken much of those high priviledges unto which the Ephesians were advanced by Christ, he doth here minde them of that miserable state wherein God found them; And you who were dead in sins and trespasses. 2. There is nothing contributeth more to commend the doctrine of free grace to peoples consci­ences, and so to commend it, as to make them closely ad­here [Page 79] unto it, both in profession and practice, than the serious perpending of mans wofull, and altogether hope­lesse estate by nature: This alone would do much to scatter all that mist, whereby humane reason doth ob­scure the beauty of this truth, by extolling man's free will as a co-worker with grace, Rom. 3. 19, 20. and would necessitate the lost sinner to imbrace it, and to venture his otherwise hopelesse salvation upon it, 1 Tim. 1. 15. for this is the Apostle's scope through this whole Chapter, even, from the consideration of the wofull estate of those Ephesians before conversion, to illustrate this doctrine of salvation by free grace, and to confirm them in it; And you who were dead in sins and trespasses. 3. Believers in Jesus Christ are not to look upon their lost and miserable estate by nature separately, and apart from, but joyntly with, God's free grace and mercy, which hath delivered them from that misery; for other­wise the thoughts of sin and misery may, if God should give way, swallow them up, Mat. 27. 4, 5. Hence is it the Apostle hath so contrived his discourse here, that all­alongs, while he speaketh of their misery in the first three verses, the mind of the Reader is kept in suspense without coming to the perfect close of a sentence, untill God's mercy in their delivery from this misery be mentioned, ver. 5. for, the Original hath not these words, he hath quickened, in this verse: but the Translators have taken them from ver. 5. to make up the sense, without suspend­ing the Reader so long untill he should find them in their own proper place; And you who were dead, &c. 4. Every man by nature, and before conversion, is dead, not to sin, (for that is proper to the Regenerate only. See Rom. 6. 2. where the grammatical construction is the same in the Original with that which is here; only the sense is much different) but in sin, whereby he is wholly deprived of all ability and power to convert himself, Rom. 9. 16. or to do any thing which is spiritually good, Rom. 8. 7. for, while he saith, the Ephesians were dead in sins, be­fore God did quicken them, he speaketh of a thing com­mon [Page 80] 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 fountain­cause of this spiritual death was Adam's sin, in whom all have sinned, Rom. 5. 12. through the merit of whose sin imputed to us, we are deprived of original righteousness, Rom. 7. 18. and a perverse inclination unto all evil hath come in its place, Gen. 6. 5. So every mans own parti­cular actual sins do lay him lower under this state of death, and make his delivery from it more difficult, Jer. 13. 23. for, saith he, Ye were dead in sins and trespasses: under which are comprehended, as we shew, both their original and actual sins.

Vers. 2. Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience.

HE proveth they were thus dead in sins and trespasses from their walking in, and making a daily trade of sin, without striving against it, or any through remorse for it: which wofull walk of theirs he doth illustrate from two guides, which they followed, and by which they were carried-on, and incouraged in their sinfull course. The first was, the universal corrupt course and custom of the world (that is of wicked men in the world, Psal. 17. 14.) in all ages, which had become a Law for them to walk by; The second guide was Satan, who is here called a prince; not only, because there being a number of those unclean spirits, they are joyned as one politick body among themselves under one, who is as prince and head of the rest, Mat. 12. 24. and 25. 41. but also and mainly, because of that power which all the Devils, and chiefly their head and prince, have over wicked men in the world, Joh. 14. 30. 2 Cor. 4 4. even over the children of disobedience, which princely power of his, is described from the place, where by God's per­mission [Page 81] 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 ra­ther 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. concern­ing 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 frequent­ly inculcate and lay it forth in its wofull parcels, yea, and bear-in upon them the truth of it by most con­vincing reasons, taken from their own sense and ex­perience: 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 Regene­rate 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 with­out any reluctancy flowing from a spirituall principle [Page 82] 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 un­converted Ephesians did follow, must be the world of un­renewed men only, and cannot be extended so, as to com­prehend 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 [Page 83] incitement and sufficient excuse in the minds of many to follow the multitude in doing evil without further en­quiry; 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 ac­cording 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 where­ever 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, Sa­tan is called Prince of the power of the air, that is, who hath power in the air. 9. As the Devils are of a spi­ritual nature and substance, and cannot be seen by bo­dily eyes, but when they appear cloathed with bodies, [Page 84] 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 al­wayes 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 prais­worthy vertues and actions seemingly good in men un­renewed, 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 ser­vice, though not of all and every sin in particular (for, that were impossible) yet of some one idol or other, whe­ther 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 re­linquish it. 11. Satan's way of working in, and with obstinate godlesse sinners, is most efficacious and power­full: 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 Sa­tan, withdrawing even His restraining grace from him, Then doth Satan multiply his temptations without any [Page 85] intermission, useth the utmost of created endeavours, whereby and through God's up-giving the sinner for­merly 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) work­eth 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 unrege­nerate 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 [Page 86] 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 di­stinguished 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 ful­filling 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 mi­serable slavery and subjection to sin in the lusts and de­sires 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 rea­son 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 concei­ving themselves to be unequally dealt with, and lest [Page 87] others, to whom he doth apply that convincing doctrine, neither so directly, nor with such an edge and vehemen­cie, 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 priviled­ges which the Gentiles did want, Rom. 9. 4, 5. and though some both of Jews and Gentiles were not en­slaved 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 ac­ceptable to God, as not being done in saith, Heb. 11. 6-. but also that the root of all sin was in them, budding out without any check or restraint, except from respect to self-interest, credit, pleasure or advantage, Mat. 14. 5. and that the more blamelesse they were before the world, spiritual pride did abound the more, Philip. [...]. 7- and so were more loathsom to God, Iam. 4. 6. for, Paul, whose [Page 88] life, even in his unrenewed estate, was blamelesse, Philip. 3. -6. being now converted, affirmeth of himself as well as of others, Among whom also we all in time past bad our conversation in the lusts of the flesh. 4. As the unregene­rate man is powerfully tempted by Satan, and strongly encouraged by the common custome and example of others to sin against the Lord; So there is a corrupt na­ture within him, which maketh him readily entertain those external incitements, yea, and which would make him do mischief, though there were not a devil to tempt, nor any evil example to be followed; and therefore none of those allurements and temptations to sin from without, though never so strong, doth excuse the sinner; seing they are no more ready to tempt than corrupt na­ture in him is willing to be tempted: for, the Apostle, having spoken of two guides of a natural man's sinfull course, which are without him, the custom of the world, and Satan's suggestions, ver. 2. he addeth here a third, which is within him, and as forward as any of the for­mer; We, saith he, had our conversation in the lusts of the flesh. 5. The whole man, both soul and body, is in­fected with sin by nature, so that not only the sensual part, but even his will and understanding are corrupted by it, there being not only ignorance, but also mistakes of God and good in the understanding, 1 Cor. 1. 23. a crooked perversnesse and aversnesse from that which is spiritually good, in the will, Rom. 8. 7. for, Paul rec­koneth even the mind, to wit, as it is corrupted, to be a part of flesh: fulfilling the desires of the flesh, and of the mind. 6. There are several degrees of sin, whereof, as the latter doth carry sin a step further on towards the height, than the former; so the former maketh way for the latter: for, first, there is flesh, or the very inbred corruption of our natures. Secondly, Lusts of the flesh, these are the first motions of inbred corruption towards unlawfull objects, and such as go before deliberation and advice, and are forbidden, in so far as they relate to our neighbour, in the tenth Command. Thirdly, the de­sires, [Page 89] or wills of the flesh, which are somewhat more, even the hearts through-consent to the sinfull motion, and a fixed resolution to act it after deliberation and advice, and is that kind of lust spoken-of, Matth. 5. 28. And, lastly, the fulfilling those wills and desires of the flesh, that is, the actual committing of sin so resolved upon. 7. Every unregenerate man, come to age and discretion, is a slave to sin in all the fore-mentioned degrees; for, Paul affirmeth here of himself, the Jews and Gentiles before conversion, that not only flesh was in them, which did lust after unlawfull objects, but that those lusts did come the length of fixed resolutions and desires, yea, and that they did fulfill and accomplish them: for, though civilians do not fulfill the lusts of the fleshly ap­petite; yet they fulfill the desires of the mind by their pride, vanity of spirit, self-seeking and such like; We all had our conversation in the lusts of the flesh, fulfilling the desires of the flesh, and of the mind. 8. As all men are guilty of original sin by nature, and from the first mo­ment of their conception, Psal. 51. 5. and therefore, in the course of divine justice, liable to the stroke of God's vindictive wrath and anger, and this by nature also; So the misery of unregenerate men is never sufficiently seen, untill it be traced up to this bitter root and foun­tain, even the sin and misery wherein they were born: for, his saying they were children of wrath by nature, implyeth they were also sinners by nature; seing wrath doth alwayes follow upon sin, and this he reserveth last, as that which was the root, fountain and head-stone of all their misery; And were by nature the children of wrath. 9. Though those, who are borne within the visible Church, have a right to Church-priviledges even from their birth, and by nature, which others have not (See Gal. 2. Ver. 15. Doct. 1.) yet all men, whether born with­in, or without the Church, are alike by nature, as to the point of original sin inherent in all, and the desert of God's wrath following upon that sin, which wrath is due to all: for, saith he, speaking of the Jews, We were [Page 90] by nature the children of wrath, even as others, by which others he meaneth the unchurched Gentiles.

Vers. 4. But God who is rich in mercy, for His great love wherewith He loved us, 5. Even when we were dead in sins, hath quickned us together with Christ, (by grace ye are saved)

THe Apostle, having already set forth that miserable state, wherein both Jew and Gentile were by na­ture, and before conversion, he doth in the second place hold forth their delivery from that wofull state, and that in such a lively, ravishing and comprehensive strain of speech, as might not only inform their judgments, but also work upon their affections to imbrace and adhere unto those truths which he here delivereth, according to his intended scope. And, first, (ver. 4.) he declareth God to have been the prime author and efficient cause of their delivery, whom he calleth rich in mercy, to shew that He was acted herein, not from their worth, but His own abundant mercy, which attribute of mercy doth speak His favour and good-will, with relation to His Peoples miserie. And withall, he sheweth that it was only His great and ancient love towards them, which set His mercy on work in order to their delivery.

Next (vers. 5.) having resumed what he spoke of their miserable case, ver. 1. (but so, as he applyeth what was there spoken of the Gentiles only, unto himself and the other Jews, according to what was held forth, ver. 3.) he propoundeth the first branch of their delivery, to wit, God's quickning of them together with Christ, whereby is meaned the Lord's work of regeneration, and bestowing upon them a spiritual life of grace, in opposition to that spiritual death formerly spoken of, together with all those benefits which accompany and flow from regene­ration in this life. And they are said to have been quickned with Christ, though not in their own persons, (for they were so quickned a long time after Christ's re­surrection, [Page 91] in their effectual calling) but they were then quickned in their head and atturney Jesus Christ, whose quickning after death was a sure pledge that they, every one in his own time, should be quickned also, 1 Cor. 15. 20. and that the vertue purchased by Christs death, Rom. 8. 11. and to be applyed unto them by Him, who is now alive, and liveth for evermore for that end, Heb. 7. 25. And therefore the Apostle expresseth Gods bestow­ing of this spiritual life upon them, by His quickning them with Christ. And before he mention the other pieces of their delivery, he doth in the close of this vers. ascribe the whole work of their salvation to Gods free grace, which is the same in effect with His mercy and love spoken of, ver. 4. Only it further expresseth the freedom of those, in opposition to any merit or worth in the persons to be saved, which might procure their sal­vation. Doct. 1. The Ministers of Christ would not only inculcate the doctrine of sin and misery, but, ha­ving insisted so much upon this subject as may serve to bring down that high conceit which people naturally have of their own righteousnesse, and to convince them of their need of Jesus Christ a Saviour, Then is it ti­mous for them to open up the riches of Gods free grace and good will, to save the vilest of sinners, and what He hath freely done for bringing about salvation to their hand: for, the Apostle, having set forth unto the life the natural misery of those Ephesians, doth now open­up the rich treasures of Gods free grace in Christ; But God who is rich in mercy. 2. The Lords Ministers when they fall upon this subject of Gods delivering lost sinners from their natural state of sin and misery through Christ, they would labour to speak to it so fully, affectionatly, sensibly, and with such life and power, as that they may not only inform the understandings of the Lords People in those truths, but also inflame their affections with love to them, and admiration at the wisdom, mercy, goodnesse and other attributes of God manifested in this work: for, so doth the Apostle speak of this purpose, [Page 92] not simply by saying God hath quickned us, but God who is rich in mercy, according to His great love, and so for­ward in the two following verses. 3. There is nothing contributeth more to inable a Minister to speak to the commendation of God's free grace in the salvation of sinners with that fulnesse, sense, life and affection, as he ought, than a deep insight in his own misery, and the great need which he himself doth stand in of God's mercy: for, Paul, in the third verse fore-going, doth shew how sensible he was of the depth and breadth of his own misery; hence he doth here speak so fully and movingly to the present purpose; But God who is rich in mercy, &c. 4. The quickning of sinners, and drawing them out of nature unto grace is only God's work, there being no lesse required for bringing this about, than om­nipotent creating power; See ver. 10. And there being not only no principle left in man, who is by nature dead in sins and trespasses, whereby he might work or concur with God in working towards his own quickning, Rom. 9. 16. but also much to oppose and resist it, 2 Cor. 10. 5. So that in the first instant of his conversion, and untill a new heart be given him, and the seeds and habits of sa­ving graces infused in him, he is wholly passive, as to any actual influence upon the effect which is wrought, Jer. 31. 33. for, Paul here, condescending upon the cause of their quickning, doth pitch, not upon their own free will in whole, or in part, but upon God only, while he saith, But God who is rich in mercy—hath quickned us. 5. This attribute of mercy in God, whereby without any grief or perturbation of mind, (which accompa­nieth men in the exercise of mercy) he hath a propen­sion and inclination to do good to the sinfull and mise­rable, so far as His wisdom seeth convenient, is the only thing in opposition unto all that is in a mans self, which moveth God to quicken and bestow grace upon dead and gracelesse sinners: for, the Apostle, speaking of God's quickning of those Ephesians, describeth Him from His mercy, to shew it was not their worth, but His [Page 93] own mercy, which moved Him to quicken them; But God who is rich in mercy—hath quickned us. 6. As God is rich and overflowing in the exercise of this at­tribute of mercy, which will appear, if we consider that there is no creature towards which He doth not exercise His mercy, Psal. 104. 24. and that mercy is exercised, not only without, but also often contrary to the deser­ving of those upon whom it is exercised, Ezek. 36. 21, 22. so there is nothing wherein God doth more mani­fest the riches and abundance of His mercy, than in the work of quickning dead sinners, and of carrying-on the work of grace in them, untill it be perfected in glory. The misery (Ezek. 16. 3, &c.) and bad deservings of the object, (Jer. 14. 7.) the great good things which are bestowed upon those miserable objects, (Luke 12. 32.) the course taken for satisfying divine justice, that so those good things might be, without wronging of justice, be­stowed, (Joh. 3. 16.) and the multitude of sins, which mercy covereth in those objects, not only before their conversion, (Isa. 55. 7.) but also after it, Prov. 24. 16. All these, and many considerations besides these, do ma­nifest God to be rich in mercy in quickning of dead sin­ners; But God who is rich in mercy—hath quickned us. 7. The highest cause which moveth God to manifest this His rich and special mercy upon any of lost man­kind, and from mercy to quicken them, and bestow His saving graces on them, was His love towards them: which is no other than His will and resolution to impart those good things unto them, together with His hearty acquiescence in the thing, as that wherewith He is well pleased. He did it because He would do it, resolved to do it, and had pleasure in the doing of it: for, saith he, God who is rich in mercy, for His great love—hath quickned us. 8. As God's love towards those whom He converteth doth not begin when they are converted, but is of a more ancient, even an eternal rise, chap. 1. 4. So it is not an or­dinary, but a great love wherewith He loveth them. The infinit distance betwixt Him and them (Psal. 8. 4.) His [Page 94] loving them when they were yet enemies, (Rom. 5. 8.) the great things bestowed by His love (Rom. 5. 6, 7, 8.) and His unchangeablenesse in His love,, even notwith­standing of great provocations to the contrary, Psal. 89. 33. All these, and many besides these, do abundantly de­clare, that this love is a great, wonderfull, and match­lesse love: for, saith he, For His great love, wherewith He loved us 9. The Lord hath love to the Elect, even when they are children of wrath, and liable in the course of justice to the stroke of His vindictive anger: for, although God could not, with safety of His own justice, bestow Heaven upon them, when they were actually such; yet nothing hindereth, why He might not love them being such, that is, have a will and fixed resolu­tion, even when they were liable unto wrath, to bestow Heaven upon them, having first from that same love given His own Son to deliver them from that state of wrath; that so what eternal love had resolved to give them, might be actually bestowed upon them, without doing injury to divine justice: for, ver. 3. he sheweth they were children of wrath, and here, that God loved them, and both these before He quickned them; Where­with He loved us, saith he, even in the by-past time. 10. The doctrine of our natural misery, and spirituall death through sin, is a lesson most necessary to be learned, which we have no great pleasure to learn, and which we are prone to forget, as to a deep and lively impres­sion of it, even when it is learned: for, the Apostle's repeating this doctrine, almost in the same words, by which he had expressed it, ver. 1. doth hint at all these; Even when we were dead in sins, saith he. 11. There is no application of the doctrine of God's mercy in order to our delivery from sin and misery, except the doctrine of sin and misery be first applied and taken with: for, Paul, being to apply God's mercy in quickning sinners, unto himself and his country-men the believing Jews, he doth first apply the doctrine of natural sin and misery unto them, while he doth now speak of himself and the [Page 95] Jews also, whereas (ver. 1.) he spoke of the Gentiles only, as appeareth by the change of the person; Even when we were dead in sins, hath quickned us. 12. What­ever a man be before his conversion, as to the point of civility and right use of his natural parts; yet, he is looked upon by God when He cometh to quicken him, as one dead in sins, who can neither help himself, nor merit help at God's hand: for, therfore doth the Apostle assert that they were dead in sins immediatly before, yea, and in the act of God's quickning of them, while he saith, Even when we were dead in sins, He hath quickned us. 13. The state of grace, which sinners, dead by nature, are brought unto at their conversion, and wherein they con­tinue untill death, is a state of life; the sentence of eter­nall death which they were liable unto (ver. -3.) being taken off, Rom. 8. 1. there being also new principles and powers infused in them at their effectuall calling, whereby they are enabled to do those actions of a spi­ritual life, Ezek. 36. 26, 27. which powers are also con­tinually actuated and excited to their work by renewed influence from the Spirit of God, Philip. 2. 13. and ac­companied oftimes in their actings with assurance of God's love (Rom. 8. 16.) peace of conscience (Rom. 5. 1, 2.) and joy unspeakable and full of glory, 1 Pet. 1. 8. whereby also they have not only a right unto (Joh. 3. 16.) but also the first fruits and begun possession of eter­nall life, Joh. 17. 3. for, the Apostle expresseth God's bringing them to, and continuing them in the state of grace by His quickning of them; hath quickned us, saith he. 14. Though love and mercy in God do set Him on work to quicken dead sinners; yet this work cannot be brought about or accomplished without the inter­vention of Christ's merit and intercession, who behoved to satisfie divine justice, and thereby acquire unto us those things which love and mercy had prepared for us, Isa. 53. 5. seing they were all lost in Adam, Rom. 5. 15, 16. and who, being now exalted, doth also apply them to us, Act. 5. 31. for, notwithstanding of what was said [Page 96] (ver. 4.) of God's mercy and love, as the inward impul­sive causes moving God to quicken them; yet the Apo­stle here sheweth, that their actual quickning had a ne­cessary dependance upon Christ's merit and mediation, while he saith, He hath quickned us together with Christ. 15. That Jesus Christ behoved of necessity to strike-in with His merit and mediation, hereby to acquire and apply saving grace and salvation unto us, doth in no­thing hinder, but that notwithstanding our compleat salvation, from the first step unto the last, doth wholly flow from God's free grace; seing it was of grace that the Father did send the Son to die for us, Joh. 3. 16. It was of grace that the Son did undertake, Joh. 15. 12, 13. And it is no lesse grace, that what He did or suffered should be accepted in our name, Rom. 3. 24, 25. So that all is of grace and free good-will, as to us: for, the Apostle, having pointed at the necessity of Christ's me­diation, in order to their quickning, doth presently adde, as in a parenthesis, by grace are ye saved. 16. There is an infallible connexion betwixt converting grace and salvation; so that all those, who are now converted and quickned, shall be undoubtedly saved: for, what the Apostle calleth quickned in the former part of the verse, he calleth saved in the close, so that he taketh the one for the other; He hath quickned us—By grace are ye saved.

Vers. 6. And hath raised us up together, and made us fit together in heavenly places in Christ Jesus.

HEre are the other two branches of their delivery, to wit, first, The raising of their bodies at the last day; for, their spiritual resurrection from the death of sin to newnesse of life was mentioned, ver. 5. Secondly, Their glorification in Heaven: both which are yet to come, 2 Tim. 2. 18. Mat. 25. 34. And yet he speaketh of them as already past, when the Father raised and glorified Christ; because, seing Christ, in His resurrection and [Page 97] entering of heaven, did sustain a publick person, repre­senting all the Elect, as their Head and Atturney-gene­rall, Job. 10. 15. Therefore He was judicially looked upon by God in those actions, as if all the Elect had risen when He rose, and taken possession of Heaven, when He did enter it: Hence it is, that in the close of the verse it is added, in Christ, to shew we are not yet raised and glorified in our own persons, but in Christ our Head. And the Spirit of God doth choose to set forth their future resurrection and glorification, by shewing these are already accomplished in Christ their Head, rather than by saying, God shall raise them up and glorifie them, that he may with one and the same labour point out the dependencie which their resurrecti­on and glorification have upon Christs, as the effect upon the cause, the thing promised upon the pledge thereof, as also the undoubted certainty that those shall come to passe, a certainty greater than that of a simple prediction and promise, even such certainty, as the giving of a pledge, and holding forth of an effectuall and necessary cause do give for performance of the thing promised; for, Christs resurrection is both a pledge, (1 Cor. 15. 20.) and cause of our resurrection, Rom. 8. 11. which holdeth also in His glorification.

Doct. 1. The fruits and effects of Gods eternal love and mercy, and of Christs merit toward the Elect, are not confined within this present life, but are in a great part to have their accomplishment after time, when the bodies of Believers shall be raised up in glory at the last day, and they perfectly glorified with Christ in Heaven for ever: for, those two fruits of the Fathers love, and of Christs merit, even the Resurrection and Glorification of Believers, are here expressed, while it is said, and hath raised us up together, and made us sit together in hea­venly places. 2. Those, and those only shall partake of the resurrection of the just, which is to life everlasting, Job. 5. 29- And shall be glorified hereafter, whom God doth quicken by converting grace here: for, those three [Page 98] parts of the delivery of lost sinners, are of equal latitude; He hath quickened us, raised us up, and made us sit in hea­venly places. 3. As it is a thing full of difficulty to be believed, that after worms have consumed this flesh of ours, it shall be raised up in glory, and that we, who are heirs of hell, and children of wrath, shall one day reign with Christ for ever; so those are things, not only sure in themselves, but which the Lord would have converted and quickened Believers assured of; that so their comfort under crosses might be more abounding, 2 Cor. 4. 14. with 16, 17, 18. and their courage against death more strong, 1 Thess. 4. 18. and that they in all things may live as becometh those who not only shall rise, and take possession of glory in their own persons, but also are already risen and glorified with, and in Christ their Head, Col. 3. 1, even by having their con­versation in Heaven, while they are yet upon earth, Philip. 3. 20. for, that they might be perswaded of their future resurrection and glorification, the Spirit of God doth speak of them as already done, viz, in the sense given in the exposition; He hath raised us up together, and made us sit together in heavenly places.

Vers. 7. That in the ages to come he might shew the exceed­ing riches of his grace, in his kindnesse towards us through Christ Jesus.

THe Apostle, thirdly, propoundeth the final cause, or the end intended by God to be brought about by His gracious working, formerly mentioned, towards those Ephesians and first Converts among the Jews, even that in all ages succeeding the present unto the end of the world, God might give an evident proof, and in­fallible demonstration (for, so much doth the word ren­dred shew signifie) of the exceeding riches of His grace, that is, how far the abundance of His mercy and favour to­ward sinners doth exceed all expression and created com­prehension, the setting forth whereof to the following ages, was intended by God, not only for His own glory [Page 99] 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 ful­ly explain his own meaning, 1 Tim. 1. 16. And in the close of the verse, he sheweth wherein that convincing evidence doth lye, by giving a short comprehensive sum of all he hath spoken from the beginning of the Chap­ter, even in God's kindnesse, that is, all those effects for­merly mentioned of His mercy, love and free grace, flowing from His good, gentle and bountifull disposi­tion; and this, towards them, whose misery was formerly described; and through Christ, as the purchaser and ap­plier of all those. Doct. 1. As there is grace, yea riches and abundance of grace in God, even such as exceed all expression, 2 Sam. 7. 20. all comprehension, Isa. 55. 9. yea, and all the sins of creatures, Rom. 5. 20. So, the more a man doth dwell upon this sweet subject, his thoughts and apprehensions of it will be the more en­larged, and his expressions also will in some measure go alongs with his thoughts: for, the Apostle, having be­fore (ver. 4.) expressed it under the name of riches in mercy, and falling here upon the same subject again, his thoughts of it are more enlarged, and his expression doth rise accordingly; so that it is now, not only riches, but exceeding riches of his grace. 2. As it is a matter full of difficulty for those who are sensible of their own vileness, to believe the exceeding riches of Gods grace to­wards lost sinners, and to believe it especially with appli­cation unto themselves, Act. 2. 37. So, the particular in­stances and examples of Gods mercy and grace tow [...]ds others, have a peculiar fitnesse and efficacy in them to convince us, how exceedingly gracious God is, and so to convince us, as we may be encouraged to draw nigh to that same fountain of rich grace for pardon and life unto our selves, 1 Tim. 1. 16. a fitnesse beyond what is in the simple doctrinal declaration of those riches of grace; [Page 100] in so far as those instances and examples do speak, not only that mercy and grace may be had, but that it hath been attained unto, and by those, who in all respects did judge themselves, and were really as unworthy of it, as unable to lay hold upon it in the mean time, and to make good use of it afterwards, as we do judge our selves; so that the yce is broken, and the foord ridden be­fore us: for, the Apostle sheweth, that God gave such in­stances of mercy and grace in those primitive Christians, that he might shew forth, as it were, by demonstration and evidence, the exceeding riches of His grace, and this in or­der to the encouragement of others to venture their sal­vation upon that same grace, as we shew in the Expo­sition. 3. The more sinfull, miserable and wretched they are, to whom the Lord is gracious, there is the more convincing proof given of the exceeding riches of His grace, and so a greater encouragement for those who are yet in their gracelesse state to roll themselves over upon this His rich grace, and to expect good from it: for, it was the quickening of such vile sinners, whose misery is described, ver. 1, 2. 3. which did tend to shew forth the exceeding riches of His grace, which the Apostle also hinteth at, while, shewing wherein that convincing evidence did lye, he saith his kindnesse towards us: the word, us, is emphatick as to the purpose in hand. 4. It was a thing resolved upon by God, re­vealed to His servants, and accordingly made known by them to the Church, that the glorious light of the Gospel, though opposed by the fury and industry of men and devils; yet should never be totally exstinct, but was to be preached, believed, and obeyed in some [...]es at least of the world throughout all ages to the worlds end: for, the Apostle sheweth it was Gods de­sign to have the exceeding riches of His grace shown forth in all succeeding ages and generations; that in the ages to come he might shew. 5. Gods bypast dealing, whether in mercy, or judgement (1 Corinth. 10, 6.) are speaking lessons unto those who are in the ages follow­ing, [Page 101] as holding forth both matter of praise unto God manifested in those, Psal. 136. 10, &c. as also matter of instruction, in our duty, to us, 1 Cor. 10. 6. So that the after-ages, in this respect, are better ages than the former, in so far as the latter have the advantage of those exam­ples in the former ages, which they themselves did want; for, the Apostle sheweth, the benefit of God's gr [...]ious dealing with Believers in the present age, should accresce unto the following ages; That in the ages to come he might shew the exceeding riches of his grace. 6. As all those benefits which come to Believers, do flow from the kindnesse of God, or His native willingnesse to imploy what goodnesse is in Him for the good of His creatures; So, though the effects of His generall kindnesse and be­nevolence, which are common to all the creatures, Psal. 145. 9. do flow from God, as Creator, in the chan­nel of common providence, Psal. 104. 28. yet, the effects of His speciall kindnesse, and such as relate to life and godlinesse, do all of them flow from God, as reconciled through Christ, and are convoyed through the conduit of Christs merit and intercession: for, the Apostle, summing up all these saving benefits, together with the way how they are convoyed, he saith, In his kindnesse towards us through Christ Jesus. 7. The lively and seri­ous consideration of those excellent benefits flowing from Gods mercy, grace, goodwill and bounty, to­gether with the consideration of the vileness and wretch­ednesse of those, upon whom those excellent benefits are bestowed, and of the way which infinit Wisdom, set on work by eternal love, hath found out for convoy­ing those so excellent mercies to such base and unworthy objects, even the incarnation, obedience, sufferings and high exaltation of Jesus Christ; I say, it is the conside­ration of all those joyntly, which tendeth to set forth most convincingly how exceedingly gracious God is: for, the Apostle sheweth this convincing evidence doth lye in those three, first, in his kindnesse, secondly, towards us, thirdly, through Jesus Christ.

Vers. 8. For by grace are ye saved, through faith, and that not of your selves: it is the gift of God:

THe Apostle, Fourthly, While he giveth a reason of what is said, ver. 7. (as appeareth by the causall particle, for) doth sum up all which hath been spoken from ver. 4. in this one comprehensive proposition, that their compleat salvation, from the first step unto the last, did flow from Gods grace and favour (for, by grace here must be meaned Gods free favour and grace in him, not the effects of this grace, good works, or grace inherent in us; for those are expresly excluded, ver. 9.) and withall, that they were so saved by grace, as faith was not excluded; This grace of faith being the hand, or instrument, whereby we lay hold upon, and apply to our selves Jesus Christ, and His righteousnesse of­fered freely in the Gospel, in order to our salvation, Rom. 3. 25. And, Secondly, Because the establishing of them in this truth, is his main scope through the whole first part of the Epistle, therefore he doth here, not only explain in what sense salvation doth flow from grace, but also doth expresly confirm it by arguments, First, by removing all things in generall, which could be called theirs, whether prerogative, priviledge, na­turall or acquired worth, from being the meritorious procuring cause of their salvation, or of any part of it; the truth whereof is more than evident from what is said of their spirituall death in sins and trespasses, ver. 1, 2, 3. and therefore he needeth not bring any new argument to prove it. Secondly, by asserting from that same ground, that their salvation was Gods gift, and therefore it behoved to be free, and of grace, else it could not be a gift. Doct. 1. Though the ascribing of salvation unto works, is not wholly inconsistent with, and destructive of Gods grace from having any influence upon salvation, seing Adam's salvation, even according to the tenor of the Covenant of works, had [Page 103] been also of grace in some respect, it being of grace that God did enter any Covenant with man at all, and of grace also that He did accept, even of mans per­fect obedience so, as upon his performance of it to make him sure of eternall life; yet the ascribing of salvation, or any part of it unto the merit or worth of works, doth obscure, and is inconsistent with that exceeding riches of grace, which God intendeth to set forth by that way of salvation, which is propounded in the Covenant of Grace: for, the Apostle being here to prove, that Gods way of saving those Ephesians, was a fit mean to set forth the exceeding riches of His grace, giveth this for a reason, even that their salvation did flow only from grace, and from nothing in themselves, nor any work of theirs, So that if it did not flow only from grace, and from nothing in themselves, it could not demon­strate those exceeding riches of His grace: for, saith he, ye are saved by grace, and that not of your selves; not of works. 2. Whatever differences may be among seve­rall persons in other things; yet all come of Adam by ordinary generation, are equall, as in their common misery by nature; so in the way of their delivery from that misery by free grace through a Redeemer, there being no other name under Heaven given among men, where­by we can be saved, but the name of Jesus, Act. 4. 12. for, therefore doth the Apostle so frequently change the person in this first part of the Chapter, while he some­times speaketh of the Ephesians and Gentiles alone in the second person, as, ver. 1. sometimes of himself, and of the Jews with them in the first person, as ver. 5, 6. not, as if some part of the purpose did belong only to the one alone, and some part of it unto both joyntly: for in one and the same purpose he changeth the person, as while he giveth a reason in this verse, of what he spoke ver. 7. but rather to shew, that the purpose here insisted on, which is mans misery by nature, and their delivery from that misery by free grace and Christ, doth belong equally to Jew and Gentile: and therefore he [Page 104] 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 care­full of, the glory of His free grace being all which He seeketh after in our salvation, chap. 1. 6. and a thing, which men do naturally encline to intrench upon, and to rob Him of, either in whole or in part, Rom. 10. 3. for, therefore doth the Apostle so frequently shew the dependance which salvation hath upon Gods mercy, love and free grace, ver. 4. -5. and here, by grace are ye saved. 5. Free grace, and faith do well agree in the bringing about our salvation: neither is salvation the lesse of free grace, that it is also of faith; seing faith is not only a fruit of Gods grace in us, Phil. 1. 29. but also and mainly, because faith doth not justifie, or save us for any worth in it self, or as it is a work, (for, all works are excluded, ver. 9.) but for the worth of its object, Jesus Christ, and of His righteousnesse, Rom. 5. -19. which faith apprehendeth, Philip. 3. 9. for, the Apostle ascribeth their salvation both to grace and faith; ye are saved. by grace through faith. 6. Though Gods free grace, favour and goodwill doth freely bestow that sal­vation upon the Elect, which Christ by His merit hath purchased; yet the Wisdom of God hath thought it fitting, that this salvation shall not be actually bestow­ed, untill the person to be saved, do lay hold by faith [Page 105] upon the offer of salvation in the Gospel, and of Christs righteousnesse, whereby salvation is acquired, that so the heirs of glory may not only have a right to heaven by faith, before they come to the actuall possession of it, Joh. 3. 16. but also be made meet to partake of that heavenly inheritance, Col. 1. 12. their natures being re­newed, when the habit of faith is wrought in them by God, 2 Corinth. 5. 17. and their hearts also being puri­fied by the exercise of that grace, Acts 15. 9. for, saith he, by grace are ye saved through faith. 7. The ascrib­ing of salvation to Gods free grace, though it doth not exclude Christs merit, and the act of faith, as imbracing the righteousnesse of Christ (See Doct. 5.) Yet it ex­cludeth all things in our selves, whether dignity of our natures, the enjoyment of civil, or ecclesiastick privi­ledges, nobility of discent, all our common, or more speciall gifts and induements, whether of nature or grace, from having any meritorious, or causall influence in bestowing, either a right to salvation, or the pos­session of it: for, Paul opposeth these two, by grace are ye saved and that not of your selves. 8. As heaven and salvation are Gods gift; so they are such a gift, as is freely given by God, who is not induced thereto by any thing in the person to whom it is given, whether sense of benefit already received, or hope of any benefit to be received from Him in time coming, which occasi­oneth the bestowing of gifts among men; salvation is indeed a gift, but not such a gift: for, it is a gift with­out all rise from any thing in our selves; And that not of your selves, it is the gift of God, saith he.

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

HE further explaineth in what sense their salvation did come from free grace, and proveth it by other two arguments, which do also confirm the two former. The first, taken from the removeall of those things in par­ticular from having any meritorious, or causall in­fluence [Page 106] upon their salvation, which all men have a kind of naturall propension to rely upon for salvation; to wit, their works, and those even their good works; for, so doth he explain himself, ver. 10. whence it fol­loweth, that they were saved of grace, and not of themselves. The second is taken from the end aimed at by God in contriving the plot of lost mans salvation, to wit, that all ground of gloriation might be taken away from man, as being, in the meanest respect, a saviour to himself, and that all the glory might be ascribed compleatly unto God in Christ: (See, 1 Cor. 1. 30, 31.) which end could not have been obtained, except they had been saved by grace, and not of them­selves. Doct. 1. Though the word grace, in Scripture, be somtimes taken for the saving graces of Gods Spirit in us, 2 Pet. 3. 18. yet, when salvation is ascribed un­to Gods grace, we are alwayes to understand grace in God, that is, His free favour and goodwill, and not grace inherent in us, or good works, the exercise of that grace: for, the Apostle establisheth grace, ascribing our salvation to it, and excludeth grace inherent and good works, which were inconsistent, if they were the self same thing; Not of works, saith he. 2. The salvation of Believers doth so much flow from free grace, as that all works of theirs, even their good works, are thereby excluded from having any meritorious influence upon it: for, even our best works are imperfect, Isa. 64. 6-they are a debt, which we owe unto God, Luk. 17. 10. the power and activity whereby we do them, is given of God, Phil. 2. 13. and therefore we can me­rit nothing, and least of all salvation by them at Gods hand; Thus the Apostle explaineth how we are saved by grace, even so as to exclude all works; Not of works, saith he. 3. Though a man may boast and glory of the good things which God hath given him, in some respects, (See upon Gal. 6. ver. 4. doct. 5.) Yet the way wherein salvation is conveyed unto sinners, is so con­trived, that no ground is left for man to boast in him­self [Page 107] for any thing, which his wisdom, goodnesse, power, or worth do contribute for bringing of his own salva­tion about, either in part or in whole: From the first step thereof, election, unto the last, his glorification, man and his worth are still depressed, and God and His free grace alwayes exalted; for, the Apostle shew­eth this was the end God did aim at, even least any man should boast. 4. In so far as works, even good works have place in the matter of mans salvation, so far hath man mater of boasting, and ascribing the glory of his salvation to himself, and holding back the glory of it from God: for, although good works do come wholly from the Spirit of God, in so far as they are good; yet they are our works, in so far as they are wrought by us, being now renewed and enabled to work by influence from God; and therefore heaven and salvation 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, im­plying, 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 ne­cessity 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 [Page 108] interveening mediation of Christ Jesus, and this of pur­pose; 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 con­firmeth 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. Be­lievers 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 vi­tious 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 follow­eth, His creating them in Christ, and unto good works. 2. As the making of sinners over again and new crea­tures, 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 pre­existing matter, but such as was wholly unfit and in­disposed 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, [Page 109] (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 un­regenerate 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 work­manship, created in Christ Jesus unto good works. 6. Though good works be not necessary to merit or [Page 110] 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 regene­ration, and as they are the way which leadeth to hea­ven (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 re­spects; We are created unto good works, which He hath fore-ordained, that we should walk in them. 7. Chri­stians 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 perplex­ing 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 [Page 111] renewed influence, thereby making it to work, Philip. 2. 13. In all which respects, good works may be said to be prepared by God, as the word, rendred fore-ordained, may also read; which God hath fore-ordained, or prepared, that we should walk in them.

Vers. 11. Wherefore remember that ye being in time passed Gentiles in the flesh, who are called uncircumcision by that which is called the circumcision in the flesh made by hands.

HEre beginneth the second part of the Chapter, where the Apostle, for the further establishment of those Ephesians in the Doctrine of salvation through free grace in Christ, doth more largely insist upon the for­mer purpose contained in the first part of the Chapter, with a more particular application of it to the Ephe­sians, and in them to all the Gentiles. And, first, (by exhorting them to remember their former misery, while they were in Gentilisme) he giveth; in this and the following verse, a most lively description of their then miserable state, as first, that they were in the flesh, that is, the flesh of their foreskine not being cut off by cir­cumcision, they were not only destituted of that ordi­nance, but also of all other soul-saving ordinances of Gods Worship, unto the enjoying whereof, circumci­sion gave a right and entrance, Exod. 12. 44. Secondly, This their miserable estate was matter also of their re­proach; the Jews making their want of Circumcision a continuall upcast unto them, which he hinteth at, by shewing that the carnall Jews, who were only circum­cised in the flesh by the hands of men, but not in their hearts by the Spirit of God, did not cease to reproach the converted Christian Gentiles with uncircumcisi­on, even at that present time, when circumcision and the rest of those Leviticall ordinances were now abro­gated. Doct. 1. Even Believers having attained to the sense of Gods mercy in Christ, are very prone to forget [Page 112] that wo and misery, which they were under, before their delivery from it: for, the watchword here given to those Ephesians, supposeth so much; Wherefore re­member, saith he. 2. Those who are converted, ought frequently to remember, and call to mind their sin and misery, under which they were before God shew them mercy, though not to take pleasure in the remembrance of it, Ezek. 23. 19. 21. nor to despair of, or question Gods mercy in order to their delivery from it: Isa. 1. 18. yet, that hereby they may be provoked to pity towards others, who are yet in that state, Tit. 3. 2, 3. to greater fruitfulnesse in good works for the time to come, Rom. 6. 19. and to magnifie the riches of Gods mercy in their delivery from that wofull state, 1 Tim. 1. 13. 14. and that they may be kept humble under their present enjoyments, Ezek. 20. 43. for, therefore doth the Apostle exhort those Ephesians to remember their former sin and misery; Wherefore remember, saith he, that in times past ye were. 3. Christians, in order to the more effectual bring­ing about of the forementioned ends, ought not only re­member that sin and misery, which was common unto them with others, but also, and chiefly would search out, and call to mind wherein their sin and misery did exceed the sin and misery of others: for, Paul biddeth them here remember that misery, which in a great part was peculiar unto themselves as Gentiles, and which they had more than the Jews; Wherefore remember, that ye being in time past Gentiles in the flesh. 4. The considera­tion of Gods rich grace through Jesus Christ, whereby alone He carrieth on the salvation of lost sinners in all its steps, may be a great encouragement, and a strong argument to inforce this duty of searching out and cal­ling to mind our matchlesse sin and misery: and that because this rich grace hath not only a remedy for all our sin and misery in it, Rom. 5. 20. but also it is most perceived and felt in its sweet and lively effects, when the soul is most affected with the sense of its own vile­nesse, Luk. 15. 21, 22. for, the Apostle, having spoken [Page 113] of Gods rich grace, whereby we are saved through faith in Christ, he inferreth as a conclusion thence, Where­fore remember that ye being in time past Gentiles in the flesh. 5. Though it is now under the New Testament no more, but much lesse miserable to be born a Gentile, than to be born a Jew, Rom. 11. 20. Yet, to have been born a Gentile, and not of Abrahams race, was once, to wit, before Christ came in the flesh, a sad and mise­rable lot: for, when he is calling to mind their former misery, he biddeth them remember that they were in time past Gentiles. 6. Those, who are born without the bounds of the Church, and live not under the drop of divine Ordinances, are in a poor and wofull case, as being not only under wrath, and destitute of any actu­all interest in the blessing (which piece of misery is common to them with all the unregenerate, whether within or without the visible Church. See ver. -2.) but destitute also of all those means, whereby the blessing useth to be conveyed, Rom. 10. 14, 15. so that their sal­vation is not in an ordinary way possible: for, while he is calling to mind their former misery, he biddeth them remember they were Gentiles in the flesh, that is, destitute of Circumcision the leading ordinance, and consequent­ly destitute of all Ordinances, having no part nor com­munion with Gods Church neither outwardly, nor spiritually, as he explaineth himself, ver. 12. 7. As the contemning, even of outward Ordinances, is no small sin before God, 1 Sam. 2. 17. with 24. So it is matter of just shame and reproach before men, which did hold especially in the contempt of Circumcision un­der the Old Testament; it being then a seal of the Co­venant, Gen. 17. 10. the outward badge of the Lords people, Gen. 17. 14. and a leading Ordinance, giving right and entrance to the enjoyment of all other Ordi­nances, Exod. 12. 44. and it doth no lesse hold in Bap­tism under the New Testament, seing the Sacraments of the New Testament are of as much worth, as the Sacraments of the Old; and Baptism serveth for the [Page 114] same ends now, which are presently mentioned to have been the uses, for which Circumcision did serve then: for, although Paul doth only mention expresly, that un­circumcision was unjustly cast up to the Christian Gen­tiles by the carnall and hypocriticall Jews in the present time wherein he wrote, yet hereby he would have them to remember how this was matter of just reproach and upcast unto them, even from the godly Jews in former times, when Circumcision stood in force, and that this disgrace and reproach, was a part of their for­mer misery, (See 1 Sam. 17. 26, 36.) who are called un­circumcision, &c. 8. There are two things in every Sa­crament, 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 be­ing here expressed by Circumcision in the flesh made with hands, which implieth there was another inward acti­on, spoken of Col. 2. 11. 9. There are not a few with­in the visible Church, who rest upon the outward acti­on 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 Sacra­ments 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 re­lied upon for the producing of wonderfull effects: for, of this sort were those who are here called the Circumci­sion 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 Religi­on 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 them­selves of their Religion and Circumcision against the uncircumcised Gentiles, and did place their whole Re­ligion [Page 115] 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 out­ward form of Religion, but not the life and power of it. 11. As it is a great reproach to be despisers of Or­dinances; 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 with­out 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 with­out Christ, as being not only without all saving and re­all 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 communi­on, 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 Profes­sors, which was in those times among the people of Is­rael, Deut. 32. 8. And this latter alienation was peculiar [Page 116] 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 al­wayes 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 pointed­at 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 remissi­on 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 pe­culiar 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 pro­mised 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 [Page 117] 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 pro­vidence, Acts 17. 28. but they were without the know­ledge 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 mi­sery before mentioned. And he seemeth hereby to con­discend, 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 especi­ally to the truely regenerate in the Church, 1 Joh. 5. -19. Doct. 1. As those who are converted, would frequent­ly 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 se­verall 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 [Page 118] man to be without an offer of Christ, yea to be with­out a reall interest in Christ, though there be never so frequent offers of Him, is a dolefull, sad and dange­rous 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 virtu­ally compriseth all the rest, even that at that time they were without Christ. 3. Though Christ from all eter­nity had a right unto, and interest in the Elect, they being given over unto Him in the Covenant of Redemp­tion, 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 cal­led, 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 in­terest 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 sa­crifices, 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 op­position 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 [Page 119] own kind, and comparatively to be members of His visible Church; for, thereby we partake of all the pri­viledges thereof, which are Gods speciall care and go­vernment, 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, re­lating 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 obe­dience, 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 encou­ragement [Page 120] 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 stran­gers from the Covenants of promise. 8. For men to live and die without an offer of the Covenant of grace made un­to 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 unregene­rate, 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 Co­venant, Jer. 31. 33, 34. and 32. 39, 40. but also shall have no advocate to plead for them, Matth. 7. 23. are [Page 121] bound to fulfill the whole Law, else they can never be saved, Gal. 5. 3. and have no strength allowed upon them for the fulfilling of it but their own, (for they are without Christ) must stand and fall at Gods tribunall, according to that dreadfull and terrible sentence of the Covenant of works, Gal. 3. 10. yea, it shall go worse with them in the great day, than with those who never heard the Gospel, Matth. 11. 22. So that the case of such is most miserable: for, the Apostle maketh this the third branch of their misery, even that they were stran­gers from the Covenants of promise, without all title or interest either to the outward priviledges, or saving blessings of that Covenant. 9. As those, who are with­out the offer of Christ in the Gospel, without the bounds of the visible Church, and the external bond of the Cove­nant of grace, are in a case altogether hopelesse; their sal­vation being in an ordinary way altogether impossible: So all unregenerate men, even those who are within the Church, and have no real interest in Christ, or the sa­ving benefits of the Covenant of grace, by the grace of faith, and have no union or communion with the in­visible Church of sound Believers, all such are desti­tuted of the true and saving grace of hope for heaven and salvation, and those other good things promised in the Word, even that hope which is grounded upon the Word, (Psal. 119. 49.) and the mercies of God, (Psal. 147. 11.) and not upon our own performances, Matth. 7. 22. and beareth up the heart under all discourage­ments, Psal. 119. 81. yea, and setteth the man who hath it upon the task of purifying his own heart, 1 Joh. 3. -3. All unregenerate men are destituted of this hope, what­ever false hopes, blind confidence, and daring pre­sumption they may entertain in their hearts, Deut 29. 19. for, the Apostle, having affirmed of those Ephesians, that at that time they were without Christ, &c. he ad­deth they were also without hope, that is, their salvation was in an ordinary way hopelesse, to wit, as they were without the offer of Christ, and the Doctrine of [Page 122] the Covenant, and they were destitute of the grace of hope, as being without actuall interest in Christ by faith, &c. and unregenerate; having no hope. 10. To be wholly destitute of this true and saving grace of hope, is a most wofull, dangerous, and lamentable case: for hereby men do live in continuall hazard of spirituall shipwrack, being destitute of the anchor of their soul, Heh. 6. 19. hereby they are exposed to deadly blows from sin, Satan and worldly discouragements, being destitute of their helmet, Eph. 6. 17. hereby they want a necessary spur and incitement to diligence in du­ties, 1 Joh. 3. 3. yea, and hereby they cannot choose but die either in stupid senslesnesse, Job 21. 13. or in de­sperate diffidence, Gen. 4. 13. for, he maketh this the fourth branch of their misery, that they had no hope, which includeth mainly their wanting the grace of hope; having no hope, saith he. 11. There is no know­ledge of God, as we ought, or énjoying of Him, except we know Him in Christ, and come to Him by Christ: for, the Apostle maketh their being without Christ, and their being without God, to go together; And without God in the world, saith he. 12. As not only profane avowed Atheists are without God, but those also, who do not know the true God, and give not to Him that trust, love, fear and joy, above what they give unto any other thing else, and who do not labour to have Him made their own God; So to be thus without God, is a wofull, sad, and lamentable case, even the head­stone of all that misery which any creature can be un­der: for hereby God remaineth their enemy, Col. 1. 21. All the creatures are against them, Hos. 2. 18. and they themselves are under the drop of Gods eternall wrath and vengeance: (See, ver. -2.) for, the Apostle affirm­eth here of those Ephesians, that before their conver­sion they were without God, though even then they had some knowledge of the true God, Rom. 1. 19. and he mentioneth this in the last place, as the sum and head­stone of all their misery, even that they were without God in the world.

Vers. 13. But now in Christ Jesus, ye who sometimes were far off, are made nigh by the bloud of Christ.

HEre beginneth the second branch of the second part of the Chapter, wherein is set forth the present happy estate of those Ephesians, together with the way how, and by whom this happy lot was purchased for them. And, first, he briefly propoundeth that blessed change which had befallen them, in so far as they, who were before afar off, to wit, from Christ, His Church, His Covenant, saving hope, and from God Himself, not through local distance, Act. 17. -27. but through want of saving interest, union and communion with God, with Christ and His Church by faith, hope, love, or professed subjection to Gods Law and Ordinances, as was explained, ver. 12. they, even they, were now made nigh to God, to Christ and His Church in the same sense. And withall he briefly sheweth, not only the way how all things requisit to that blessed change were purchased for them, to wit, by the merit of Christ's death upon the Crosse, which was the accomplishment of all His other sufferings and obedience, Joh. 19. 30. but also, how those things so purchased, were actually bestowed upon them, and applyed unto them, to wit, by their being in Christ, and by vertue of their union with Him.

Now as their distance, and severall pieces of their former misery did belong unto them in two respects; First, as they were without the visible Church; Secondly, as they were men unregenerate, in which respect, their misery was common to them with all the unregenerate, whether without, or within the Church, as was cleared, ver. 12. So what is here, and in the verses following spoken of their delivery, and present happy state, is in many things, at least, applicable, not only to their in­ward state, as being a great many of them truely rege­nerate, justified and sanctified, and therefore mem­bers [Page 124] of the invisible Church of Believers; but also by proportion to their outward state, as being members of Christs visible Church, whereby they enjoyed many rich priviledges, (See ver. 12. Doct. 5.) And those also purchased by Christ, Eph. 4. 8. 11. and conveyed to the visible Church, and every Church-member by reason of their visible and political union with him. Job. 15. 2. neither is Scripture hereby rendred ambiguous or doubtsome, as signifying two diverse things; for, whe­ther we look to the priviledges of true Believers, or of visible Church-members (the priviledges of the latter being the enjoyment of those blessings in the offer of the Gospel, and a living under such means and ordinances by which God useth to convey those blessings, 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 Be­lievers, 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 be­longeth to the invisible, that both may safely and with­out 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 secon­darily, 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 nigh­nesse and happinesse which the truely Regenerate are brought unto; Therefore I conceive, that what is men­tioned of the delivery and blessed state, here spoken of, [Page 125] was verified mainly and fully in the Regenerate and in­visible Church of Believers among them, and but pro­portionally only and in part in the visible Church of professors: and therefore I shall only collect such do­ctrines 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 oppo­sition 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 fre­quently 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 free­grace hath wrought upon them in their conversion; be­cause 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 or­der 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 mani­fested in our delivery, 1 Pet. 2. 9. for, the Apostle ex­horteth them to remember this in the second place, That [Page 126] 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. bre­thren, &c. Heb. 2. 11. And because of these sweet in­fluences 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 per­formances; whereof ver. 19. And because of that uni­on, 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 Be­lievers 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 pur­chased 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 Je­sus ye are made nigh by the bloud of Christ; they were in Christ by faith, before they attained that state of near­nesse, 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 be­twixt 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. Se­condly, 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 rea­son 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 considera­tions. 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 [Page 128] them, Ezek. 42. 20. So the meaning is, that in order to this union He did abolish the legall ceremonies, where­by 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 exter­nall [Page 129] 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 abo­lished, 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 en­mity chiefly, which is between God and fallen man, was irreconciliable, and impossible to be removed, ex­cept 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 pro­voked 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 un­to 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 [Page 130] 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 design­ing 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 ceremo­niall Law, which are the grounds of the similitude. And, first, as a wall is builded by the owner of the in­closure, So the ceremonial Law was of Gods own ap­pointment, who only had power to choose what part of the world He thought fit, to be an inclosure for Him­self, Deut. 32. 8. and to appoint these means and ordi­nances, whereby He would have them inclosed and se­parated 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 un­tolerable 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 vine­yard, 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 ce­ment or morter, to make it strong, and therefore but to [Page 131] 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 ma­nured 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 pro­selytes of the neighbouring Nations did joyn themselves to the Church of the Jews, and in some measure ob­served 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 bro­ken down the middle-wall of partition between us. 6. Whoever would make peace betwixt God and him­self, 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 [Page 132] no real follower of it: for, Christ, intending to make peace betwixt Jew and Gentile, did take away what­ever might have impeded it; He even broke down the middle wall of partition between them.

From ver. 15- Learn, 1. As Gods people in cove­nant 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 ceremo­niall Law, was the occasion of hatred and enmity be­twixt 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 Gen­tile; neither was it at all abolished: for, the Law abo­lished, was the Law, not simply, but the Law of Command­ments, 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 wor­ship, 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; [Page 133] Matth. 22. 37, 39. for, He did abolish the Law of Com­mandments 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 nei­ther 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 [Page 134] 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 ha­ving 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 en­joyeth 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 conse­quently 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 no­thing in our power which we ought not to bestow up­on it, and dispense with for the acquiring and main­taining 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 [Page 135] 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 diffi­culty, 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 strict­ly 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 Apo­stle 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 [Page 136] 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 re­maineth 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 friend­ship 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 effectua­ting 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 [Page 137] 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 recon­cile both unto God in one body. 4. There can be no recon­ciliation 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 them­selves: 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 peace­maker 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 Him­self 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 ty­dings of that peace and reconciliation which was pur­chased by Him on the crosse. See ver. 15, 16. And, se­condly, 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 re­conciliation. 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 Testa­ment belong equally both to the Jews and Gentiles; And therefore it was not of any moment which of them [Page 139] 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 sa­tisfie divine justice, but there must also an offer be made of this purchased friendship in the preaching of the Go­spel; 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 friend­ship, 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 pur­chased, 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 ty­dings which ever sounded in the ears of lost sinners: for, the Apostle, speaking of Christs preaching of the Go­spel, saith, He came and preached peace: the word ren­dred preached, doth signifie (and accordingly is tran­slated, Rom. 10. 15.) to bring glad tydings. 4. When Christ doth send His called Ministers with an offer of [Page 140] 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, con­fidence 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 di­vine 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 whom­soever 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 reconcilia­tion 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 [Page 141] 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 where­of, they obtained accesse unto God. Doct. 1. One main fruit and evidence of reconciliation is accesse unto God, whereby reconciled souls have not only li­berty to approach unto God in the enjoyment of all di­vine 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 re­verent 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 ac­cesse [Page 142] unto Him, Rom. 5. 1, 2. and keepeth it alwayes pa­tent 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 lo­call 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 effi­cient thereof; We have an accesse by the spirit. 5. It is not sufficient, in order to our accesse unto God, that ob­structions 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 ele­vate 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, [Page 143] 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 Spi­rit. 7. As there are three distinct persons in the God­head, the Father, Son, and Spirit; So the enjoying of the Father, is the highest happinesse, which can be at­tained, 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 for­reigners, 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 propor­tion 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 [Page 144] porch thereof, and having her own answerable privi­ledges, 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 excel­lent 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 apper­tain 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 al­lusion to those, who are not free-men of an Incorpo­ration or City, but either strangers (that is, such who have neither the freedom of the City, nor a place of ha­bitation in it, but have their residence far from it,) or forreigners, (that is, such, who though they have their re­sidence 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 condi­tion 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 [Page 145] City; for, the chiefest Saints were but their fellow-citi­zens. 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 si­militude; 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 pur­pose to set forth their excellent priviledges, doth not ob­scurely 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 con­vince 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 there­fore 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 con­clusion: Now therefore ye are no more strangers and for­reigners. 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 [Page 146] 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 Be­lievers 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, pe­rishing, 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 privi­ledges they have a right, and shall at last be brought to the full possession of all its outmost blessings and immu­nities 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 re­vealed 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.) Adop­tion, (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 [Page 147] 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 vi­sible professors, Psal. 48. 8. yet only those, who are in­herently 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 fa­milies, that in this houshold there are no mercenary ser­vants, but all the domesticks are sons and heirs, Joh. 1. [Page 148] 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 corner­stone.

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 to­gether, both with the foundation and amongst them­selves: 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 spiri­tual, 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 Apo­stles; 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 Pro­phets 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 [Page 149] 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 al­so 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 ex­tream corner than chief. Doct. 1. Those excellent privi­ledges bestowed upon Believers, consisting in, and flow­ing 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 un­derstanding, 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 Be­lievers, 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 want­ing [Page 150] in one, may be supplied by another; as here, having set forth the happy state of Believers from the simili­tude, first of a city, next of a family, ver. 19. he doth in this verse add a third similitude, taken from an edi­fice; And are built upon the foundation, saith he. 3. So steadable is Jesus Christ unto Believers, and of such uni­versal 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 suffer­ings, 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 over­throw the edifice, Isa. 25. 4. and use to beat most vio­lently upon the corners of buildings, Job 1. 19. who also is the choice of the stones of the building, (as cor­ner-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 po­lished 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, speak­ing [Page 151] 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 par­take 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 foundation­stone, or rock for salvation, except He be conceived and accepted of, as He is revealed and offered in the Scrip­tures 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 instru­ments 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 Apo­stles, 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 Do­ctrine [Page 152] 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 Be­lievers; 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 Pa­pists have from this, or any other Scripture, blasphe­mously 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 foun­dation 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 cor­ner, wherein the severall walls and stones of the build­ing 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 joyn­ing 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, accord­ing 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 conse­quently are parts of this building, 1 Corinth. 12. -5- even as all the parts of a materiall building have a commo­dious 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 un­derstood, not only with respect to the whole body of the Church, which groweth by the addition of new con­verts, 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 glo­rified 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 [Page 154] stone of it doth take immediate band upon the founda­tion; 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 no­thing is more uncomely than for a Believer to be dis­proportioned 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 build­ings, 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 re­quired: 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 extra­cting of a renewed influence from Him, they cannot choose but thrive the better in this their spiritual growth: [Page 155] for, the Apostle ascribeth growth to all this building, and growth from their being in Christ, and vertue com­ing 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 Be­liever; 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 ver­tue 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, un­till 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 mem­bers; 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 pre­sence, 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 be­cometh 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 endea­vour to grow in grace, without resting upon any mea­sure, they may expect the more of Gods speciall pre­sence 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 ha­bitation of God through the Spirit.

THe Apostle doth now, in the next and last place, ap­ply 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 sin­cere 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 com­fort 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, ob­serving 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 to­gether, 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 ap­plied 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 of­fered in the Gospel, even to those which imply an obli­gation upon us of duty, both unto other Believers and unto God: for, those Ephesians were so united to [Page 157] 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. Je­sus 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 build­ing, and serveth for a refuge from the storm, and a shad­dow from the heat, Isa. 25. 4. for, he saith not, upon whom, but in whom you also are builded. 5. As all Be­lievers, 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 them­selves 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 [Page 158] some proportion and likenesse to the personall proper­ties of each person: for, the sanctification of Believers (in regard of which effect God is said to dwell in Be­lievers, seing He thereby doth manifest His speciall pre­sence in them) is here ascribed unto the Spirit, while those Ephesians are said to be an habitation unto God through the Spirit.

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

THis verse belongeth to the purpose contained in the second part of the Chapter, which, being be­gun here, is interrupted untill ver. 14. The rea­son whereof shall be shown, ver. 2. In the mean time he doth here declare the occasion of his following prayer to God on their behalf to have been, even that, which he hath but presently spoken concerning them, to wit, their being already builded upon Christ by faith, toge­ther with all true Believers; for, the words, for this cause, relate to the close of the preceeding Chapter. And withall, that his praying to God so fervently for them may have the more weight, in order to their up-stirring to endeavour after that which he prayeth for, he de­scribeth himself, who is to pray for them, from his pre­sent captivity and bonds, under which he was at Rome for the truth of Christ, and for the behoof and edifica­tion of the Gentiles: (of whom these Ephesians were a part) for, Paul being intrusted, in a peculiar manner, to be the Apostle and Doctor of the Gentiles, 1 Tim. 2. 7. it followeth, that all his sufferings, in discharge of that trust, were for their sake. Besides, that the nearest cause of his sufferings from the Jews, his chief adversa­ries, was his carrying of the Gospel unto the Gentiles, Act. 22, 21, 22. Doct. 1. The pains of Ministers with, and for the Lords people, are so far from being at an end, when people are brought to Christ and built up­on Him by faith, that even their being brought this length, doth lay a new tye upon their Ministers, both to deal with God on their behalf, and to labour with themselves so much the more earnestly, that, not only they do not losse those things which are already wrought, 2 Joh. ver. 8. but also they may make progresse answer­able vnto their fair beginnings; lest otherwise they mar their own comfort, Psal. 51. 12. make the name of God [Page 161] to be evil spoken of, 2 Sam. 12. 14. and thereby draw down sore corrections upon themselves, 2 Sam. 12. 10. for, the Apostle his praying so fervently upon their be­half, and thereby stirring them up to endeavour after that themselves, which he did pray for, was occasioned by their being built upon Christ for an habitation unto God; for this cause, saith he, I Paul—do bow my knees, as it followeth, ver. 14. which closeth up the sentence begun here. 2. Such powerfull influence hath God upon hearts, that He can make those, who for the time are cruel persecuters of truth, prove afterwards famous Martyrs, and sufferers for it: for, Paul was once a bloudy persecuter, Gal. 1. -13. but is now a famous sufferer; I Paul, the prisoner, saith he, or, as it is in the Original, that prisoner, implying he was no ordinary, but a noted sufferer; his sufferings being in a manner singular, 2 Cor. 11. 23, &c. 3. Sufferings for Christ and truth are so far from being cause of just reproach to those who suffer, from others, or from being matter of shame and blushing to themselves, That they are rather a glory unto them, yea, and sometimes will be gloried in by them, as that, wherein their chiefest honour standeth: for, Paul, after the example of Kings and Nobles, who design themselves by their most honourable stiles, doth, in place of all, take this one, of a prisoner for Truth, unto himself; I Paul, the prisoner of Jesus Christ. 4. So far ought people be from stumbling at truth, because of the oppressed and suffering lot of those who preach it, that even their sufferings for truth should make their pains the more acceptable, and adde a weight unto the Word of truth in their mouth: for, Paul describeth himself from his present suffering lot, that both his per­son and pains might have the more weight and efficacy with them; I Paul, the prisoner of Jesus Christ. 5. The Lord doth sometimes give so far way to the rage of per­secuters, as that the choisest instruments for carrying on His work may be, for a season, restrained in their li­berty, and so laid aside as uselesse, even in a time [Page 162] 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 ordi­nary 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 re­straining 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 speak­ing 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 mea­sured 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 [Page 163] 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 stum­bling 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 ha­zardous 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 [Page 164] 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 preach­ing 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 mea­sure 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 Mini­sters, as it is here, it signifieth only a subordinate mi­sterial 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 dis­pensation 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 in­culcate [Page 165] 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 af­terwards, when God calleth them to it: and more espe­cially 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 usu­ally 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 il­lustrate what he did but briefly assert, ver. 2. to wit, that the Apostolick office of dispensing the Gospel to the [Page 166] 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 de­clareth, 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 extra­ordinary 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 com­prehensive 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 somemea­sure, greater or lesser, competently furnished and fitted by Him for that imployment: And therfore giftlesse Mini­sters 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 usu­ally manifest Himself, more or lesse, unto His Servants, according to the nature, weight and difficulty of those [Page 167] imployments unto which He doth call them: for, He maketh Himself manifest to Paul by extraordinary re­velation, because he was to serve Him in an extraordi­dary 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, re­ferreth 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 un­written 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 interpre­tation 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 [Page 168] 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-mat­ter 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 un­derstand 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. nei­ther 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 discre­tion 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 Ephe­sians to passe such a judgement upon his own doctrine and abilities; Ye may understand my knowledge in the my­sterie 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 Apo­stles and Prophets by the Spirit.

THe Apostle giveth a reason, why he called the Go­spel (the knowledge whereof was revealed unto him) a mysterie, and thereby doth also prove, that there was a necessity of extraordinary revelation for bring­ing 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 par­take 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 re­vealed 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 ex­traordinarily assisted by the Spirit of God, did not only open up the prophetical Scriptures of the Old Testa­ment, confirming and proving the Doctrine of the Gos­pel 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 [Page 170] 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 pur­pose 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 seve­rall 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 con­firm 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 spo­ken, 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 cir­cumcision. Those (I say) were either not at all, or but very sparingly revealed, so that even the Apostles them­selves, after Christs ascension, did doubt and hesitate [Page 171] 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 re­vealed. 5. As Christs servants may be sometimes ne­cessitated 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 them­selves: 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 with­out 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 de­signe, who would otherwise have obtruded upon people his own delusions, in place of immediate re­velations 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 my­sterie 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 [Page 172] only because of the precept enjoyning so much in a spe­ciall 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 gi­ving 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 my­stery, 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 Covenant­promise made by God to Abraham and his seed, Gen. 17. 7. so that they were now within the bond of the Co­venant of Grace. He declareth also, that all those pri­viledges were purchased for them, and freely bestowed upon them by Christ, and by vertue of their being in [Page 173] 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 my­sticall 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 com­municated 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 pro­mises [Page 174] 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 pur­chase, 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 de­sperate case in time past was set forth, Chap. 2. 12. are now made fellow-heirs of one body, partakers of His pro­mise 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, [Page 175] that he was called to it, first, from the gifts both ordi­nary and extraordinary, which he was furnished with in the discharging of it. And, secondly, from the power­full 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 ministe­rial 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, mediate­ly, 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 Mi­nister. 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 fur­nished 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 al­so unto others who would otherwise possibly doubt of it: [Page 176] 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 com­petent abilities and gifts for that imployment; So it is no lesse requisit that God do concur with him; other­wise 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 with­out 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 some­what 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 imploy­in 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 [Page 177] at all occasions to acknowledge grace in all these, ascri­bing 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 Gen­tiles the unsearchable riches of Christ.

THe Apostle doth extoll and magnifie his Office, thirdly, from the consideration of his own unwor­thinesse, 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 ap­prehension, 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 compre­hended the whole Doctrine of the Gospel, wherein are contained such things relating to Christ in His Per­son, Natures and Offices, and to the benefits of Justi­fication, Adoption, Sanctification, of grace here, and of glory hereafter, purchased by Him, and bestowed upon the Elect; and such things also relating to His ma­nifold wisdom manifested in His various dispensation to His Church in severall ages, as are not only hid to na­turall men, but also above the reach of all created un­derstanding (even though renewed by grace) to com­prehend 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 be­cause [Page 178] 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 par­doned 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 blas­phemies, as that he accounteth himself lesse than the least of all Saints. 2. Growth in grace, and increase in hu­mility, and in low esteem of a mans self, do usually go together, so, that most eminent Christians, consi­dering 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 lat­ter 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 [Page 179] 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 con­sist 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 of­ten 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 unwor­thinesse; 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 unwor­thinesse; 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 [Page 180] 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 sa­cred 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 com­petencie of gifts for discharging any office, are given of God to those who have them, and especially to Mini­sters, 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 Mi­nisters preaching, whatever he preacheth besides of le­gall 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 [Page 181] 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 sub­ject 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 know­ledge in Christ, and the riches of the glory of His inhe­ritance 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 incom­prehensible subject, necessitate the soul sometimes to suc­cumb under the weight, to stand still, wonder and ex­claim, 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.