A BRIEF EXPOSITION OF THE EPISTLES of Paul TO THE GALATIANS AND EPHESIANS.  
BY JAMES FERGUSSON, Minister at Kilwinning.  Isa. 28. 10. For precept must be upon precept, precept upon precept, line upon line, line upon line, here a little and there a little. Col. 3. 16. Let the Word of Christ dwell in you richly in all wisdom, teaching and admonishing one another, etc. 
LONDON, Printed for the Company of STATIONERS, Anno Dom. 1659.   

To the Right Honourable and noble Lords, Alexander, Earl of Eglintoun, etc. AND Hugh, Lord Montgomery, his Son; And to the Right Honourable & noble Lady, The Lady Mary Lesley, Lady Montgomery.  
RIGHT HONOURABLE,  
IT is decreed in Heaven, That we must through much tribulation enter the Kingdom of God, Act. 14. 22. God only wise hath so resolved, that, by means of sanctified trouble the Heirs of glory may be weaned from earth, and learn to place their chief contentment and happiness, not upon their enjoyments below, which are uncertain, empty and perishing; but upon things above, an inheritance incorruptible, undefiled, and that fadeth not away, reserved in Heaven for them. How hard were it to make, even those who are born of God, long to be dissolved and bid adieu to all their sublunary contentments, except the Lord in mercy did place a prick in every one of those roses, and make their most promising earthly comforts within a little to prove as streams of brooks that pass away, Job 6. 15? And how should this conciliate love to a sad and suffering lot, and make the Lord's People (who are strangers and pilgrims) delight in the way, which leadeth to such an home as Heaven is? It is indeed our unacquaintance with Scripture, and with what the Word of Truth holdeth forth to be the mind of God, while He scourgeth every son whom He receiveth, which doth occasion so much proud rising of spirit, or base dejectedness of mind, when the Lord doth not carve us out such a satisfying lot in all things as we would. How often do we mistake our way, and little less than quarrel with God? only because He hedgeth us in with thorns of affliction, that we cannot find out our lovers; and therefore that man is truly blessed whom the Lord doth not only chastise, but also instruct out of His Law, Ps. 94. 12. and thereby make him understand and hear the voice of the rod, and of Him who hath appointed it, Mica. 6. 9 And herein indeed the Lord doth greatly manifest His marvellous loving kindness, and in wrath remembreth mercy, that He joineth instruction with correction, and doth furnish His afflicted People with abundant means, by which they may take up the mind of God for good unto them under His saddest dispensations, even that the fruit of affliction is to take away their sin, Isa. 27.- 9-. that He doth punish them seven times more, and yet seven times more, until their uncircumcised hearts be humbled, and they accept of the punishment of their iniquity, Levit. 26. 24, 28, 41. that though He visit their transgression with the rod, and their iniquity with stripes: Nevertheless His loving kindness will He not utterly take from him, Psal. 89. 32, 33. and that when they are judged, they are chastened of the Lord, that they should not be condemned with the world, 1 Cor. 11. 32. All this, and much more to this purpose, hath the Lord made known by His Word, and doth daily inculcate and make more and more known by His sent Ministers, who, according to their Commission, do open up and apply the rich treasure of holy Scripture unto the Lord's People of their charge. And, as if all this were not sufficient, He hath besides stirred up the spirits of many of His Servants in every age to 〈…〉 mit their Labours upon Scripture unto writing, for the more public use of the Church of God, not only in the present, but also the succeeding generations.  
As for myself, I ingenuously profess, that, being conscious of mine own weakness, I did much incline to rest satisfied with expressing my Commission by word only in preaching to, and conferring with, my Flock and those of my charge: But, being earnestly requested, and in a manner commanded by some Reverend Brethren, whom I honour and reverence in the Lord, to draw up briefly in writ, a plain Analysis, a short and sound Exposition of, and the chief Observations grounded upon such Scriptures as I had either largely preached upon, or more briefly opened-up to the Lords People of my charge, I showed them some of my weak endeavours of that kind to be disposed upon at their pleasure: which when they were pleased to publish and to call for more work of the same nature, expressing their confidence, that what I had already done, was acceptable to all that love the Truth, and would be edifying to the present and after-ages; and, being thereunto also encouraged by divers faithful and understanding persons, I have, in obedience to their desires, given-out this other Piece to be disposed of by them as they should see good.  
And seeing they have advised the publishing of it, To whom could I, with more confidence and conscience of duty, dedicate these my mean labours than to your Honours; considering, that God hath appointed me to watch for your souls, as one who must g 〈…〉 n account, and that your Honours have endeavoured, for your parts, to encourage me to go about all the parts of my Ministry with joy, and not with grief?  
My Lords, when I called to remembrance how long each of you was detained these years bypast from enjoying the benefit of my public Ministry, by your necessitated abode elsewhere, I thought the best way to give you an account, and to make you reap some fruit of my labours in your absence, was, to present these my weak endeavours to your Honours: and what you have heard from me upon these Scriptures in public, when you were permitted to be my hearers, I hope this little piece shall conduce to bring it to your remembrance, and the Lord Himself convey it into your hearts, there to remain, to make your Honours more and more wise to salvation, that in the day of the Lord Jesus ye may be matter of joy, and a crown of rejoicing to those who have laboured among you and spoken the Word of God unto you.  
And for you, Madam, who hath had liberty to be my hearer more frequently and constantly than my noble Lords, as I trust your Honour will observe there is a good harmony betwixt that which I taught in the Congregation and which I now publish to the world; and that this little piece shall (according to your usual diligence in searching Scripture, and in keeping fellowship with God in the practice of all commanded duties) be improved by your Honour for your further edification and encouragement to walk worthy of the Lord unto all wellpleasing: So, when I consider how refreshful it hath been often unto me to behold your sweet submission under the Lord's hand, your truly Christian courage under variety of afflictions, your tractable disposition to receive wholesome counsels, your willingness to be instructed in the way to life, and, in order to that end, to attend public duties beyond many of your equals; your strengthening my hands in the work of my Ministry, as by other means, so especially by your good example amongst the People of my charge, I should judge myself very unanswerable to God, and exceeding much blame-worthy if I did not encourage your Honour to make progress in that good way, wherein ye are already engaged. And if my present essay upon this Piece of sacred Truth do contribute any thing to this end, it shall be matter of thanksgiving from me unto the Lord, who alone doth teach His People to profit.  
And finally, I do profess unto you all (Right Honourable and most dearly beloved in our Lord) that those words, 2 Pet. 1. 12, 13, 14, 15. sound much in mine ears, and do sometimes work upon my heart, if so I may in some measure follow the example of that blessed Apostle who wrote them, Wherefore (saith he) I will not be negligent to put you always in remembrance of those things, though ye know them, and be established in the present Truth. Yea, I think it meet, as long as I am in this tabernacle, to stir you up, by putting you in remembrance. Knowing, that ere long (or, not knowing how soon) I must put off this tabernacle. Moreover, I will endeavour, that you may be able after my decease, to have these things always in remembrance. Now, it is the Lord alone who blesseth the endeavours of His Servants, and giveth increase both to our planting and watering. To whose rich and saving grace I commend your Honours most heartily, and shall ever pray for all manner of blessings on you and all your rising posterity, as is the duty of,  
Your Honours obliged Servant, who beggeth grace to approve himself your faithful Pastor, JAMES FERGUSSON.   

To the Reader.  
Christian Reader,  
I Do here present thee with an Exposition of two of Paul's Epistles after the pattern (so far as my weakness could reach) held forth by those two Reverend Brethren, Mr. David Dickson, and Mr. George Hutcheson, in their late Pieces of this kind upon other parcels of holy Scripture.  
The Reasons of my undertaking (besides what is held forth in the former Epistle) were not any confidence I had to come up to my copy, wherein I doubt not, but, as I myself am very conscious, so, the intelligent Reader will easily perceive that I come far short, and that the superstructure by me is much unanswerable, as to fullness of purpose, accuracy and stile of language to the foundation laid by them: But, first, an apprehension I had, that as the completing of such a work as this upon the whole Scripture, is much wished for by many, and would prove acceptable and profitable to the Church of Christ; So, many of greater abilities and fitness than I for such a task, who did lie-by, might be strongly induced to contribute their endeavours towards it, if any essay of mine should be accepted, Wherein, I bless the Lord, I have not been in a mistake, as may appear by what is sent abroad to the world since the publishing of my former Piece, by a Reverend Brother my nearest fellow-labourer in the work of the Ministry, upon the two Epistles of PETER. And, secondly, I was one of those, who, some ten years ago, without my knowledge, were pitched upon by some Reverend Brethren of the Ministry for carrying-on this Work: at which time, I almost perfected the whole task then allotted for me; but, through some sad accident in those times of trouble, all the Papers I had written upon that subject, were destroyed and lost, and so a great part of my time and life in a manner lost with them: which, notwithstanding, did not so discourage me, but the remembrance of what sweetness I tasted in that study, and of the manifold advantage wherewith it did recompense my pains, did make me full seven years after more easy to be wrought upon and persuaded by the earnest desires of others to make a new essay, as being confident from former experience, I myself at lest should be no loser by it.  
If any shall think this present Piece to be of greater length than my former, and some others of this kind are, I hope they will (for satisfaction) consider, that seeing the Apostle doth discuss a great and needful controversy in the Epistle to the Galatians, it requireth time and enlargement to find and follow the thread of an intricate dispute; and to explain those excellent Truths, which the Apostle doth so much labour to assert. And as for the Epistle to the Ephesians, it is well known to be so comprehensive (as containing the whole substance of Christian Religion in so little bulk) that hardly can any man (at least not I) satisfy either himself, or his Reader, without enlarging himself somewhat in opening up such a rich treasure and excellent subject.  
I know there may be much coincidencie of Doctrines, which do natiuly arise from those Epistles and from those others to the Philippians and Colossians; But, the Reader may, for his satisfaction, consider that (besides I have frequently referred him to those places, where such Doctrines were formerly raised) seeing the Spirit of God hath thought it necessary to assert necessary truths oftener than once, in several Scriptures, for our further confirmation, it should not be thought an idle repetition in a Writer to draw out the same conclusions from the same truths when they occur: for, hereby is given a proof of the sufficiency and fruitfulness of Scripture, as furnishing many arguments to establish one and the same necessary truth; To write the same things to you, to me indeed is not grievous, but for you it is safe, saith our Apostle, Philip. 3. 1.  
I trust it shall not offend, that in some places I do not only hold forth the doctrine and conclusion, which flow naturally from the text; but also couchin some explanations, cautions, reasons, and sometimes some short uses; for, those serve to obviate mistakes about the truth in hand, and to leave some impression of it upon the heart and affections.  
If any take exception that Scriptures are too frequently cited, and think they are hereby retarded from making progress in reading the treatise, They may be pleased to consider, that I cite no Scriptures to confirm the Doctrines themselves, which, as I conceive, are sufficiently grounded upon, and confirmed from the text, but only the cautions reasons and uses of those Doctrines, which not being grounded upon the present Scripture, I desired none to take off my hand upon trust. However, if any understand the purpose to be truth, and grounded upon Scripture, he needeth not stand to seek the particular passage, which is brought to prove it, except he please and judge it convenient, that he may have some further ground of meditation upon the truth in hand thereby afforded.  
And now, beloved Christians, let me exhort you all, and especially you to whom the Lord hath carved out such a lot in things worldly that ye have abundance of time and leisure from your other employments, Give more of your time to the searching of Scripture, and labour to understand the mind of God concerning your Salvation revealed therein. Hereby shall you be preserved from being led aside by Satan's emissaries, who do err, not knowing the Scriptures, Matth. 22. 29. Hereby ye shall be made wise unto Salvation, and rendered victorious over your strongest lusts, and throughly fitted for the most difficult duties, while the Lord by His Spirit shall make the Scriptures profitable unto you for doctrine, for reproof, for correction, for instruction in righteousness, and thereby make you perfect, throughly furnished unto all good works, 2 Tim 3. 16, 17. Only in order to the gaining of those rich advantages by reading Scripture, ye would read, not superficially, but conscientiously, attentiuly, and devoutly; and do not slight to take what helps ye can get from the Labours of others for attaining to the increase of solid knowledge and sanctifying grace.  
What humane frailties you discern in this piece of mine (which doubtless are not a few) pity them and so much the more pray for me that I may discern and amend them: and if any will be so faithful and free as to advertise me either immediately, or by causing others to acquaint me with them, I shall (God willing) be humbly thankful, and endeavour to make the best use I can of their freedom, knowing that such reproofs will not break my head, but be as a precious ointment. The great and gracious God bless all your endeavours for advancing yourselves and your relations in knowledge and grace. So prayeth,  
Kilwinning, Nou. 12. 1658. Your servant in the Lord, JAMES FERGUSSON.   

ERRATA.  
Page, Line, Read. 6 11 subscribe 10 24 5. 13 28 had deserted 1● 28 their 20 7 believing ●1 6 their 24 15 deal to 36 9 wickedness 37 15 32. 39 16 22. 40 23 went not up 52 5 our 53 23 acquired 54 28 2. 61 24 composing ibid. 35 9 19 84 13 deal who 102 10 affections 131 10 inflicted 136 24 worth 163 20 doth succeed 166 3 ver. 7. 171 7 17. 180 12 us sons 239 23 11. 283 11 may have 298 23 15. 315 7 sin and   

A brief Exposition of the Epistle of Paul to the Galatians.  
The ARGUMENT.  
PAul, having planted several Churches in Galatia (Act. 16. 6. and 18. 23.) a region of Asia the less; and being now, as it seemeth, a prisoner at Rome, (chap. 6. 17.) some false Apostles had seduced these Churches from the sincere doctrine of the Gospel preached by Paul, chap. 1. 6. persuading them that the observation of the Levitical Ceremonies, now abolished, was necessary, chap. 6. 13. and that justification and salvation were partly from faith in Christ, and partly also from their own works, chap. 3. 2. and 4. 21. and that Paul was no lawful Apostle, no ways to be compared with the other Apostles who had seen Christ in the flesh, (as may be gathered from chap. 2. 6, 9) and therefore his doctrine was but false. Upon which occasion, the Apostle writeth unto them this Epistle: wherein his scope, is, to convince those Galatians of their Errors; to reduce them to the right way; to confirm them in the Truth, and to press upon them the duties of an holy life, chap. 3, and 4, etc. which he laboureth to effectuate (after prefacing, to ver. 6. chap. 1.) First, by asserting the truth of the Gospel preached by him, and the Authority of his own Apostleship, to ver. 15. of chap. 2. Secondly, by vindicating the true doctrine of justification by faith, and of the temporary use and abrogation of the Levitical Law, and of the whole legal dispensation of the Covenant of Grace, to the end of chap. 4. Thirdly, by instructing them in the right use of Christian Liberty, having exhorted them to stand to it, and pointing out, and pressing upon them the exercise of several Christian Virtues, to ver. 11. of chap. 6. From whence he concludeth the Epistle, to the end of chap. 6.  

CHAP. I.  
IN the first part of this Chapter, is the preface to the whole Epistle, containing the party who did write it, ver. 1, 2— the party to whom it was written, ver.— 2. the salutation, ver. 3. a description of Jesus Christ from the work of Redemption, ver. 4. and a thanksgiving to God for this work, ver. 5.  
In the second part, he reproveth the Galatians for their defection from the Gospel, ver. 6. to Errors, which did overturn it, ver. 7.  
In the third part, that he may justify this reproof, he asserteth the divine authority of the Gospel preached by him, First, by cursing those who should hold out another Gospel, differing from it, ver. 8, 9 Secondly, from the scope of his doctrine, and his aim in preaching it, ver. 10. Thirdly, because both the first saving knowledge which he had of the Gospel, and his office to preach it, were immediately from God, and not from men, whether Apostles or any other, ver. 11, 12. whereof he giveth several evidences; As first, that ever until the instant of his conversion, he was a learned, but persecuting Pharisee, ver. 13, 14. Secondly, that being miraculously converted and called, he went presently with no small pains and hazard to discharge his Apostolic Office, without instruction or authority received from any Apostle, ver. 15, 16, 17. Thirdly, that after three years he went to Peter, but not to be informed by him, or to receive ordination from him, or from any other Apostle, ver. 18, 19 The truth of all which history he confirmeth by an oath, ver. 20. Fourthly, that he preached as an Apostle in Syria and Cilicia, with the approbation of the Christian Jews whom formerly he had persecuted, ver. 21, 22, 23, 24.  

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 public Preachers, who then were with Paul, and did give their testimony to those Truths contained in this Epistle, though they were not the immediate Penmen of the holy Ghost in it, as Paul was. 2. To whom the Epistle was written, ver. 2. From ver. 1. Learn, 1. Freegrace 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 heartless 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, etc.) expresseth himself more largely in avowing his Call to the Apostolic Office, than in any other Epistle: not only affirming that he was called by Jesus Christ, and God the Father; but also denying that he was an Apostle of men, or, by man. 3. The Apostolic 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 merely 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 itself, 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 pass by succession to a Pope or any other: for, in this respect, Paul affirmeth he was an Apostle, not by man, to wit, mere 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 mere 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, mere 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 employment in his Calling, Act. 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 allege 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 allege 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 showing 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 Calling had at lest no less dignity and glory in it than if he had been called by Christ when He was here upon the Earth in the days 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 Holiness unto us, that we may embrace 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 embrace, despise or obey what is so pressed upon us; as knowing there will be the more to bear witness of our guilt, and seek to the equity of God's judgement against us, if we obey not, Luke 9 5. for, Paul doth join 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, Host 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, gross 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 err 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 meekness and moderation towards them, allowing them the name of Churches, and exercising his Apostolic 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 until 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 goodwill, 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 ourselves, 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, Host 2. 18. Thirdly, Prosperity and good success, 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 goodwill is to be sought by us in the first place, whether for ourselves (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 withal, Peace is to be sought after Grace, and not to 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 success to our undertake, 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 ourselves 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 compass 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 yield 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 Sovereignty, 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 embrace Him, as one in whom is fullness of sufficiency for the redemption and justification of lost sinners) doth describe Him from one eminent action of His, whereby, as the great Highpriest 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 Cross, 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 readiness, 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 extol, and at large commend Him; so doth he in this verse, Who gave himself, etc. which his attainment, should be our aim; and his practice, our copy, 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 sovereign 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 righteousness, 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, etc. 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 faithfulness in executing the judgement, 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 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 less could be a satisfying ransom to the Father's justice, than the offering-up of Jesus Christ, the holy, harmless and spotless Lamb of God, both in Soul and Body, as a Sacrifice, by death upon the Crosse. The wrong was infinite, Gen. 39— 9 and so must the price be, even no less than the Blood 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 foretell 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 satisfy provoked justice: for, He gave himself for our sins, saith Paul. 6. They for whom Christ did give Himself upon the Cross, 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 sinful 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 wickedness and wicked men abound in the world, Gen. 6. 5. so many are the snares and temptations to sin and wickedness, which are in it, 1 Joh. 2. 16. so many also are the crosses and calamities, which godly men may resolve to meet with while they are in the world, Psal. 34. 19 that though the world simply in itself, and as it speaketh our duration and abode in this life, all the days 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 Holiness 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 wickedness, 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 Father's unspeakable love unto lost sinners, Joh. 3. 16. so it showeth 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, than God signifieth the Father; Yet so, as the other two Persons of the Godhead are not excluded, as is noted upon Ver. 1. Doct. 6. 11. By reason of this satisfaction given by Jesus Christ to provoked justice for our sins, God, who was before a consuming fire to sinners, Heb. 12. 29. a strict sin-pursuing Judge, Exod. 34. 7. becometh now our Father: for, justice being satisfied, and that satisfaction laid hold upon by faith, Rom. 5. 1. the enimity ceaseth, and we become children; yea, heirs and joint-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 infinite Wisdom (1 Tim. 1. 17.) to kith 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 duly 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 ourselves and others; and this not only by speaking to the commendation of His Glory and Greatness, Psal. 145. 5, 6. but by making our whole life and conversation to be nothing else, but a testimony of our thankfulness 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 less required than a succession of Ages to Ages; yea, and Eternity's leisure to ascribe glory to God: for, so much is imported, while he saith, To whom be Glory for ever and ever. 3. The Glory of the Redeemer, and of God who sent His Son to do that Work, shall be the long-lasting and never-ending song of the Redeemed-ones through millions of imaginable ages, even to all eternity: so much doth the word, rendered for ever and ever, bear: for, it signifieth to ages of ages, or innumerable ages. 4. Our praise and thanksgiving to God, must not be formal or verbal only, Mat. 15. 8. but aught 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 embraced: whereof he mentioneth three dangerous consequences, first, That hereby they had made defection from God, who called them; and consequently were ungrateful, as walking unworthy of their heavenly calling, Eph. 4. 1. Secondly, That herein they had the doctrine of Freegrace through Jesus Christ, without which they could not be saved, Eph. 2. 8. And, thirdly, They had embraced another Gospel and way of Salvation, held forth by the false Apostles, concerning which he declareth his judgement 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 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 meekness, eschewing all sharpness of speech, at least until pains be taken to inform their judgement; and this, left the evil which they intent to cure, be otherwise made worse: for, although Paul intent 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 meekness, 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, etc. saith he. 3. They are also in all their reproofs, to use much wariness 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 sweetened, & the guilty patient alluted to the more thorow-receiving of it: Paul useth this circumspection, while he saith, not ye of yourselves 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 quicksighted 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 hope, as Paul showeth 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 wariness 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 sinner's conscience, 2 Sam. 12. 7. prudence and faithful freedom may well consist, Mat. 10. 16. Thus Paul heapeth together several things, whereby their apostasy was aggreged, as that it was sudden, a turning from God, and to another Gospel; I marvel that ye are so soon removed, etc. 6. How great need have they who stand, to take heed lest they fall, 1 Cor. 10. 12. seeing such is man's 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, seeing 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 succumb and yield 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, 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, aught to be presented unto People, that thereby they may be made the more to fly from it; So there are some Errors in Doctrine, which do no less separate the person erring from God and interest in freegrace, than profanity of life doth: of which Errors, this is one, the maintaining of Justification by works: for, Paul showeth 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 inferior 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 elsewhere, 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 freegrace and goodwill 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 saving-faith 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 designations, as of New-Lights, a more pure Gospel-way, and what not? as here they design their Eerror, by the name of another Gospel; and this doubtless, 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 Church's 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 loathe 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 righteousness 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, etc. 3. The proper effect of Error, is, to trouble the Church's 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 woeful rents and deplorable schisms within the Church, Rom. 16. 17. Secondly, their inward peace of conscience, while some are thereby rendered 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 embrace 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, Judas 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 signify 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 pass 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 less 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, Judas 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 complete Saviour, Mediator, and Ransom, and not in part only, Eph. 2. 7, 8, 9 1 Joh. 1. 7. Hence the false Apostles, while they press justification by works, as appeareth from the tenor 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 justify 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 less should there be exemption for others. Doct. 1. The written Word of God, without the help of unwritten traditions, containeth in it all Truth's necessary for bringing about the salvation of those who yield 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 divers 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 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 aught 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 faithful 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 man's inventions to it, is so dishonourable to God, whose wisdom is hereby taxed as defective; so destructive to the Doctrine of the Gospel itself, 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 embrace their pernicious Errors, are liable to the terrible curse of eternal separation from Christ, and aught 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 dreadful sentence of Excommunication, as it was used with the Jews; and the word signifieth that which is put apart from the use of man, and dedicated unto God, with the accursing of them who should convert it to their own use; and so, by a translated sense, it signifieth eternal separation from Christ. Rom. 9 3. 1 Cor. 16. 21. Doct. 6. The more impartial the Ministers of Christ be in reproving of sin, and denouncing of threatenings against all without exception, who are guilty of the sin threatened, the word of reproof and threatening 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 judgement denounced may have the more weight with others, exempteth not himself, if so he should be found guilty of the sin against which he threateneth, Though (saith he) even I Paul, or any other of the Apostles, preach any other Doctrine, etc. 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 add any Authority to it, as though without the testimony of those it had not sufficient Authority in itself, (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 show what he spoke, proceeded neither from rage nor rashness, 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 men's minds to understand the things of God. Eph. 4. 18. the imbecility and weakness of their memories to retain and carefully keep, Heb. 2. 1. Yea, such is the deadness, slowness and averseness of the will and affections from embracing 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 laziness, occasioning vain and idle repetitions condemned, Mat. 6. 7. but from the zeal of God, respect to, and compassion of, the people's 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 fervency 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 people's souls, to have the Gospel preached in purity among them, except it he also received by them, as labouring to understand the purpose of it, Act. 8. 30. giving assent unto the truth of it in their understanding, Heb. 4. 2. and embracing 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 ways mentioned in the Doctrine, and sincere Believers among them in the last way.   

Vers. 10. For, do I now persuade 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 persuade men, that is (by a necessary Ellipsis and a construction somewhat unusual) he did not by his Doctrine persuade men to be heard and obeyed (as the false Apostles, who did always 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, persuading 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 press 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 withal, giveth a reason inducing him to be thus single and sincere, to wit, if he 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 faithful 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 spite and malice, will spread sinistrous reports in secret of honest Ministers, the truth whereof they dare not avow or publicly 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 falsely 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 persuade 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 always inculcated and promiscously unto every sort of hearers; lest thereby the faith of people be brought to rely on the Authority of men: for, this is to persuade men, to wit, to be chiefly heard, as the supreme Judges of religious Truths, which Paul denieth to have been his practice; Do I now persuade 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 persuade God, to wit, to be heard and obeyed, and His Authority only to be stood to, as appear by the causal particle for; For do I now persuade 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 persuade 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 sinful 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 men's sinful 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 his imprudent disobliging carriage to irritate and stir up their corruptions; (for hereby the Word in his mouth should be made unsavoury 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 enlarging 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 public 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 sinful 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 sinful humours of men, by faithfulness 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 faithful Servant of Jesus Christ, will prise 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 loss of the former, he will rather a thousand times embrace with gladness the most certain loss of the latter: for, Paul maketh this an argument, why he did not seek to please men; because 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 certify 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 lawful 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 falsely 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 lest 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 mere 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 prejudicated 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 Heretics and adversaries of Truth, when they have nothing to say in reason against the Doctrine itself, 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 subtle wits do thus puzzle 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 Christ's able and faithful Ministers, to take off those indirect prejudices, by showing how groundless 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 certify you, Brethren, etc. 4. As none may take upon him to dispense the Word of God publicly 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 intervening, Joh. 20. 21. for, Paul doth not preach until 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 Priest's lips should 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 showeth that the Gospel was not taught him of man; and this he saith not to depress 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 alleged 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 persuasion, or by ordinary means; nor yet his Call to preach the Gospel was from the suffrage of men, 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 havoc of it, ver. 13. together with the great measure of knowledge he had in that Religion which he did then profess, and of abilities to defend it beyond many of these who were equal in age with him, and his zeal and fervour 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 publicly 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 embrace the Christian Religion, could not flow from humane persuasion, 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 kithed active for it, and endued with ability to defend it, to be reclaimed from his error, to embrace 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, etc. 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 rejoicing manner, jam. 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 God's honour one way or other may be thereby brought about for, Paul doth ingenuously confess here, that in time p 〈…〉 he had persecuted the Church of God extremely, and wasted it; that he may thereby make evident that his conversion flowed from the immediate and extraordinary work of God, and so stopped the mouth of those who were adversaries to Truth. 3. That the Scriptures of the Old and New Testament were indicted by the Spirit of God, and that the Penmen thereof were not acted with humane policy, but immediately inspired by that unerring Spirit, appeareth from this, jointly with other evidences held forth in Scripture itself, 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 public 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 profess it, as their Religion, and as invented by them: thus the Jews, once right in the point of Religion, Host 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 worshipping God according to those, Mat. 15. 3, 9 and rejecting Jesus Christ the promised Messias, 1 Thess. 2. 15. that Paul seeth a necessity to quit that Religion, calling it theirs, not God's; My conversation in times passed 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 embraced by others, Act. 8. 4, 5, 6, etc. 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, Host 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 (Host 2. 14, 15.) than at another time: thus, Paul persecuted the Church of God extremely. 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 Church shall be totally marred, the Members thereof being partly killed, Joh. 16. 2. partly scattered, Act. 8. 3, 4. the public Ordinances of divine Worship being altogether for a time suppressed, and the public 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 enraged 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 profess, blameless: 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 fulfil 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 blameless, and, according to the dictates of their deluded conscience, so strict, as that it may be a copy unto those, who profess 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 copy 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 did persecute the Church, not lazily, but above measure, or extremely. 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 practice 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 equals. Fiftly, that we be zealous for our Religion, as having love to it, and to the honouring of God whether by ourselves 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 Freegrace, 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 superiors, 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 unlawful objects, than that which is warrantable and commanded by the Lord: So our zeal and fervency of spirit in particular, will bend itself 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 gratify. (2 Tim. 4. 3.) so is not Truth: Thus Paul showeth that his zeal tended 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 mother's 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 blood; 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 employ 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 persuaded of his immediate Call from God, that he did not debate the matter neither with himself nor others, who might have dissuaded him from giving obedience to it, ver. 16, but immediately went about the discharging of his Apostolic 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 less 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 falsely allege of him, the falsehood 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 in Heaven and Earth, (Ps. 135. 6.) that the will of man, though never so deeply engaged in the course of sin and wickedness, cannot resist it, but most willingly doth yield unto it, whenever the Lord thinketh fit to let forth that His good pleasure in its gracious and powerful 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 God's pleasure to his own former weakness, as prevailing over it; But when it pleased God, etc. 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 wonderful contexture of providences making way for it, and tending to it, is also manifested with it: Thus the Lord had separated Paul from the mother's 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, etc. 5. The effectual calling of the Elect in time, whereby they are drawn to Jesus Christ, Joh. 6. 44. and enabled to embrace 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 forementioned 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 People's sake, 2 Cor. 1. 4. Thus, God revealed His Son in Paul, that he might preach Him among 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 newness of life, or to undergo any lawful 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, jam. 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 embrace it, Jer. 13. 23. for, this made Paul immediately to follow the Call of God; Immediately I conferred not with flesh and blood. 6. Because flesh and blood (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, loss, 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 blood, 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 blood: the word signifieth to lay down our cares and difficulties, as a burden, in some friend's bosom; but he looked not on flesh and blood as a friend to be advised with in the present case.  
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 itself, 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 reality of it: for, Paul was so persuaded 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 civilised living under the drop of Ordinances, and thereby enured to a form of godliness 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 public service, which He putteth His Ministers upon, as hazardous, uncouth, and unsuccessful-like as any wherein He doth ever employ them afterwards; that hereby they may be taught to depend more on God's blessing, than upon any humane probabilities for success 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 undertake, Jer. 17. 16. and withal that they may, in the first entry, receive 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, etc. 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 immediately 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, etc. for, the history showeth, it was many days 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 days. 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 selfsame Truth, which was preached by them both, but not that he might learn the knowledge of the Gospel from Peter, as his adversaries alleged: for, his abode with Peter, was but for fifteen days only, ver. 18. And lest any should object, that he had been taught at that time by some other Apostle, he showeth 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 kindred 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 kindred and blood, 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 allege, appeareth from this, that Paul went first to his Work before he came to Peter at all, and that his business 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 show that he was nothing inferior to Peter, or to any other of the Apostles. 2. We ought so to spend our time for diligence and faithfulness in our stations, that we may be able to give a good account how time hath been spent both for days and years: Paul giveth such an account, while he showeth he preached three years in Arabia and Damascus, and after stayed in Jerusalem fifteen days; Then after three years I went up and abode fifteen days. 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 ways, Prov. 3. 6. that His glory and their good is sometimes eminently brought about by some of the ordinary 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 days, 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 aught 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 until he returned to his Charge again; He went to see Peter, and abode with him fifteen days.   

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 elsewhere, he expresseth but one principal part of an oath, to wit, a confession of God's presence and power to witness and judge the Truth, and includeth the other parts, such as our invocation of God to bear witness 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 itself, from 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 witness 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 itself 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 unlawful 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. seeing none but God can bear witness 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, seeing 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 Apostolic 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 bloody persecutor; Yet, God did so bless 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, seeing 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 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 less, that the Pope is Peter's Successor in this Charge; Afterwards I came into the regious of Syria and Cilicia. 2. A faithful 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 entrusted 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 marvellously 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 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 success, 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 always 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 privileges 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 virtue 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 wholly desperate and remediless, seeing 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 godless persecutors propose unto themselves no less 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 less; and his sin before God was no less 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 public 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, thankfulness 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 public benefit of Christ's Church, as we would not be ingrateful unto the instruments themselves, Judg. 9 16, etc. 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 them useless 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.    

CHAP. II.  
IN the first part of this Chapter, the Apostle addeth some further Evidences, that both his Office and Doctrine were divine. As first, They were such as might abide the censure of the chief Apostles, ver. 1, 2. Secondly, In the main thing controverted, which was about Circumcision, the other Apostles did join with him, in that they were not for, but against, the circumcizing of Titus, ver. 3. and for a weighty reason, ver. 4, 5. Thirdly, In that meeting, which was at Jerusalem, the other Apostles did find nothing for which to challenge either him or his Doctrine, ver. 6. but upon the contrary, perceiving that Paul was called of God to be an Apostle, ver. 7. both from that divine assistance, wherewith he was accompanied, ver. 8. and from those Apostolic gifts wherewith he was endued, they acknowledged both him and Barnabas for Apostles, ver. 9 and all of them did part good friends; the collecting of some supply to the poor Jews among the Gentiles being recommended by the rest to Paul, ver. 10. Fourthly. He did rebuke Peter, when in his practice he declined from the Doctrine taught by Paul concerning the abrogation of the Ceremonial Law; and for any thing which appeareth to the contrary, Peter in this debate, did yield to Paul, as having truth for him, to ver. 15.  
In the second part, because this dispute about the Ceremonial Law did fly very high (the false Apostles urging the observation of it, as meritorious of justification) therefore the Apostle turneth the force of the dispute against Justification by Works, and proveth by several Arguments, that we are justified by Faith only: As first, The believing Jews, who had as much reason to boast in their works as any, ver. 15. did renounce all confidence in them for Justification, ver. 16. Next, he preoccupieth an Objection, and showeth that this Doctrine of Justification by Faith without Works, giveth no encouragement to sin, ver. 17. Because, 1. it did press the mortifying and destroying of sin, ver. 18. And, 2. though it did free them from the Law in several respects; yet not, as it is the rule of an holy life, ver. 19 Yea, 3. it doth tie the justified person more strictly to subdue sin, and lead an holy life, ver. 20. Lastly, he addeth a second Argument, to prove that we are justified by Faith only; because, if we were justified by Works, Freegrace and Christ's death should be useless, ver. 21.  

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, showeth 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 success, which (as it seemeth) was in hazard to be much retarded by the calumnies of his adversaries, affirming that the other Apostles did not approve of the Doctrine which he preached ver. 2. So that here is a fifth Evidence, that both his Doctrine and Office were divine; in that not only they were such as might abide the censure of the other Apostles, but also that he in the course of his Ministry was singularly owned and approved of by God, as being directed by immediate revelation from Him. Doct. 1. It pleaseth the Lord often, in mercy toward His Church, to preserve the lives of profitable Instruments for His Work for a long time, notwithstanding of all the endeavours of Men and Devils to the contrary: for, Paul, whose blood 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 despite of all, in the free exercise of his Ministry, 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, etc. 2. It may be sometimes lawful; 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 misrepresent 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 testify to the Gentiles that consent, which was betwixt him and the Apostles; And this, lest his adversaries might have objected that he had lied 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 completed, and the gift of extraordinary Prophecy had ceased, Heb. 1. 1. Yet seeing the written Word is given unto us as a complete 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 ways, 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 lawfulness and expediency of what we undertake, Psal. 119. 9 that thus while we acknowledge God in all our ways, 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 supreme 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 inferior 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, rendered to communicate, signifieth to make any thing known to another in a familiar and friendly way, which in strict Law we are not bound to. See Act. 25. 14. where the same word is used: And communicated unto them. 6. Though the Minister of Jesus Christ is not to depend upon the approbation of others for confirmation of his Doctrine, as if he himself were uncertain of the truth thereof, before their testimony be added to it, chap. 1. ver. 8. Yet he is not to be so self-willed as to misregard what others do judge or think of what he preacheth, but aught 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 joint 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 candour 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 faithful 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 Ministry against his adversaries, that in his Doctrine he hath been always constant to himself, without wavering or contradicting of himself in any thing, which he did ever vent for Truth; providing always, that he be constant in the Truth: for, constancy in Error, is nothing else but obstinacy; and to retract an Error, is praiseworthy, Philip. 3. 7. Thus Paul, that he may further stop the mouth of adversaries, showeth the Doctrine 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 always 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 Apostolic 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, etc. 10. There is much prudency required in the public 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 unskilful Judges in weighty and intricate Questions: thus Paul, while this controversy was but yet in its birth, did not make any public noise of it, communicating the matter but privately to them that were of reputation. 11. It is the part of a faithful 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 also solicitous about the success of his pains towards those among whom he laboureth: for, so was Paul, who compareth his continual labours and painfulness in his Ministry to running in a race, and yet was careful, 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 faithful Minister is never in vain; Lest by any means I should run in vain, saith he. 12. Nothing marreth the good and success of the Gospel among the hearers more than difference of judgements, and strites and debates about these differences among the eminent Preachers thereof: for, hereby are people carried unto schisms, 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 showeth he endeavoured so much to get the joint 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 useless; 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 sixth Evidence, especially of the truth of his Doctrine, to wit, that in the point controverted, betwixt him and his adversaries, the other Apostles did join 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, 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 joined with him in that controversy, 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 necessarily to be observed by virtue of a divine Precept, Gen. 17. 10, etc. and as the external part of Worship then prescribed, Heb. 9 10. until Christ should come in the flesh, and offer-up Himself a Sacrifice upon the Cross, Eph. 2. 15. Yet, after he was come, they were abolished, and all necessity to observe them, through virtue of a divine precept, removed: the body being come, the shadow did vanish, 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 profess, 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 virtue 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 enjoin 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 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, rendered 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: which if he had not done, but ceded to them in that one particular of circumcising Titus, than 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 yield 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 itself sinful, 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 weakness 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 virtue of a divine precept, whereby they were obliged to observe them, and leaving for a time the practice lawful 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 Ecclesiastic, by God; after which time, the use of the Ceremonial Law was not only dead 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 itself unlawful and sinful: 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, etc. 2. Though the practice of the Ceremonial Law was for that time a thing in itself indifferent; Yet (which also holds, of all other things in their own nature indifferent, 1 Cor. 8. 9, 10, etc.) it might not always 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 Church's 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 quicksighted 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 themselves: Thus, those false brethren were brought in unawares, to wit, to the Church at Jerusalem; they carried the matter so handsomely, 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, etc.) could see nothing for which to stumble at them, or reject them. 5. Heretical spirits are most active, vigilant, and so effronted as to engyre 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 judgement 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 Cross, 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 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 enjoined; some whereof were extremely expensive. Leu. 1, 2, 3, 4, 5. chapters, others painful and hazardous to the natural life, Gen. 34. 25. and others most wearisome to the flesh, Deut. 16. 16. and what through the punctual observance of all those Ordinances enjoined 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 sinful, 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 meekness and forbearance towards those who oppose themselves, 2 Tim. 2. 25. acting jointly with them in those things, wherein there is an harmonious agreement, Phil. 3. 16. holding off public 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 aught to be so expounded: thus Paul, who for lawful ceding did become all things to all men, 1 Cor. 4. 19, etc. would not give place by way of subjection, so as to yield the cause controverted to the adversaries, neither would he do any thing, though never so little, and in its own nature indifferent, which might be an evidence of his yielding; 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 confess 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 faithful 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 man's 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 superiors, Paul had learned nothing (which last words, or some such like, are to be supplied for making out the sentence) and because their 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 showeth these were not to be taken notice of by him, neither would be taken notice of by God, whose judgement is not swayed by any thing which is extrinsical, 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 less divine than theirs; seeing 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 inferior to them; because if he had yielded 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 wouldst, etc. or, If thou wouldst. 2. It is not unusual for heretical spirits, to cry-up some of Christ's faithful 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, Judas, ver. 16. as hereby rendering those, whom they so cry-up, suspect of favouring their Error, and bearing down the rest with the pretended show of their authority: Thus Paul's adversaries did extol Peter, James, and John, as much preferible to him, because of their personal prerogatives above him, as appear from Paul's labouring so much to prove that they were no ways superior 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, etc. 3. In our esteem of persons and things, our judgement 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 less 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 business, 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 man's person: whereby in this place is meaned, that the personal prerogatives of the other Apostles did not bear weight with God to make Paul's Office or Doctrine more uncertain, and less divine than theirs; seeing whatever other use those prerogatives did serve for; Yet they appertained nothing to the present cause. 5. Though some of Christ's faithful 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 groundless applause, and from despising those 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 liars: 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 chose, 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 success, 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 commonly, and no less 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 Colleagues 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 employed 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 ways refute that dream of the Papists concerning Peter's primacy, or supremacy over the rest of the Apostles, and over the Catholic 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 show that he was every way equal with Peter, and the rest of the Apostles, and no ways inferior unto them, and that he was acknowledged to be so by Peter himself; so that Peter was not supreme over all: When they saw that the Gospel of uncircumcision was committed unto me, etc. 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 superior to him; so that this of Peter's primacy above the other Apostles hath been an old plea, but ill grounded, and expressly 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 virtue 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 supreme: 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 Precedent at the Council of Jerusalem; for, he spoke last, and concluded all, Act. 15. 13, etc. 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 supreme 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 alleged for one main ground, upon which the Pope's succession to Peter, as universal Bishop over the whole World, is founded: 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 success 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 mouths of his adversaries might have been fully stopped: But chose 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, entrusted to him; The Gospel of the Uncircumcision was committed unto me. 5. It is not the pains of Ministers, Isa. 49. 4. or any virtue which is in the Word preached, as of itself, 1 Cor. 1. 18. from whence the success 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 press upon us, 1 Cor. 3. 6. for, Paul ascribeth the success 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 powerful among the Gentiles, and endued with gifts fitting him every way for the Apostolic 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 accounted 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 employment, and chiefly whom He calleth to the Ministry, those he fitteth with gifts and abilities suitable for that employment in some measure 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 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 employment 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, aught to press upon the People not only duties which are easy, 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 press 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 him and his adversaries; which he maketh appear from this, That, as an Apostle, and by virtue of his Apostolic 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 yield to Paul, as having Truth for him. This action of Paul's towards Peter, is first summarily propounded in this Verse, wherein Paul showeth 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 entered, no fear of occasioning the breaking-off of friendship (whatever may be the consequences thereof) ought to make those, who are so conjoined, connive at others in a sinful course, or withhold a testimony against that which is sinful 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 asunder, 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 dreadful 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 boldness 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, 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 yielding a hair breadth to the adversary, Rom. 13. 2. Eph. 6. 13. Secondly, with ingenuity and candour, 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, Leu. 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 show, and for the fashion, making the beholders think they were serious when they were not, as some of the Ancients did allege: 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 rendered, 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 err 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 embrace it, and with silence to correct 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 showeth 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 unlawful to have entire 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 itself, be not sinful; Yet, by reason of accompanying circumstances, it may become exceeding sinful: for, the exceeding sinfulness 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 lawful to have entire 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 itself 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 doubtless 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 the following 14. verse) did tend to force the Christian Gentiles to take on the yoke of the Ceremonial Law, (which had been most sinful in them, they being never under it) as they would not have been debarred from the fellowship of Peter, and of the Church; Why compelest 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 break-off 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 public place, and do enjoy the applause of many, to be both men of courage, and self-denied 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, they venture upon the dishonour of God: for, even Peter, fearing too much his loss 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 judgement 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 unlawful, 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 dissimulation: and ver. 14. his example had a kind of compulsion in it towards the Gentiles, to make them do as he did; Why compelest 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 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 Superiors, 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 dreadful 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 compelest thou the Gentiles to live as do the Jews?  
SEcondly, The Apostle enlargeth what he said ver. 11. of his withstanding Peter; showing that when he had perceived they walked not uprightly, or with 〈◊〉 straight 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 show 〈…〉 in this, that Peter himself, who was a Jew, and so more 〈…〉 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 〈◊〉 it, that he should enforce that yoke upon others. Doct. 1. The multitude of those who swerve from Truth, should not make Truth the less 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, etc. 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 straight 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 straight foot, according to the truth of the Gospel. Their practice and their opinion concerning the lawfulness of gratifying the Jews in the present business, 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 less accessary 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 public scandal of many, are to be rebuked in private, Mat. 18. 15. Yet, public sins are to receive public rebukes; that hereby the public 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 publicly 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 itself 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 scandalising 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 less to the more; If thou, being a Jew, livest not as do the Jews, to wit, in observing the Ceremonial Law, why compelest thou the Gentiles to live as do the Jews? Whereby he implieth, 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 account 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 appear from the question here propounded, If thou livest not as do the Jews, why compelest 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 Superiors to bind where the Lord hath left free, by urging upon their Inferiors 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 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 compelest 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 compelest 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 thread & method 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 controversy, 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 virtue 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, jointly 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 jointly with the other, proving there was no necessity at all of observing the Ceremonial Law, or any part of that Mosaical pedagogy, 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 righteousness 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 righteousness by the Law in this sense: for, it implieth no further than that they were justified according to the tenor of the Covenant of Grace, as it was wrapped-up in that ancient legal dispensation. The Apostle therefore takes the Law more strictly, and, in the sense of his adversaries, for the mere precepts and threatenings 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 itself, 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 conjoined 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 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 privileges 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 justify 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 madness 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 supplied 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 man by nature, is a child 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 freegrace, 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, whereby 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 holiness, and were altogether sinless 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 privileges, which were enjoyed by the Church under the Old, Rom. 11. 17. So that even young Infants are expressly called holy, 1 Cor. 7. 14. to wit, with an external and federal holiness: and on this account they have right to Baptism, the seal of the Covenant, which no Infidel can claim, Act. 2. 38, 39 We 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 righteousness 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, etc. 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, etc. as if Works were only excluded, when Faith is not joined 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 completely righteous, and we do owe them to God in the mean time, Luke 17. 10. and so they cannot satisfy 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 virtue whereof we are thus justified and absolved by God, is the righteousness 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 righteousness 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 righteousness, which is imputed to us, as said is, and by which 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 business; 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 itself, more than in other graces, or, as if the act of believing, whether it alone, or jointly with other graces, were imputed unto us for righteousness, but only as it layeth hold on Jesus Christ, and giveth us a right to His Righteousness, 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 itself, as it is a work, is excluded also. Seventhly, This way of Justification by Freegrace accepting of us for the Righteousness 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 conceit of their own righteousness, 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 virtue of this imputed Righteousness, he must first be convinced of his own utter inability to satisfy divine Justice, and so to be justified by any thing which himself can do: So natural is it to seek for a righteousness of our own and in ourselves, that we will never seek in earnest to the Righteousness of Christ until we be made to despair of ourselves, Rom. 10. 3. for, the Apostle showeth 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 satisfy 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 showeth that the knowledge of this also did preceded 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 Righteousness 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, privileges and graces, who have quit their own righteousness, and ventured their soul wholly upon this imputed Righteousness of Christ, laying hold upon it by Faith, aught to be looked on as a strong argument enforcing 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 ourselves 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 example subjoineth 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 ourselves 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 Righteousness 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 Holiness and good Works, seeing 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, etc. 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 Righteousness as others: for, this is that which the adversaries did stumble at, that the Jews by nature, who enjoyed so many rich privileges, 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 ourselves are found also sinners. 3. Whatever be a man's privileges 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 worthless 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 pass it as granted, and speaketh only against their Inference from it; But if while we seek to be justified by Christ, we ourselves 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 Freegrace, or the Doctrine of it, to live in sin, is, so much as in us lieth, to make Christ the minister of sin, and therefore a thing which all christian hearts should skinner 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 denial, joined 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 myself 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 propose himself an example unto others. The first, is, that Paul, in preaching the Doctrine of Justification, had jointly with it pressed the ruin 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 Freegrace, cannot be rightly preached, except the Doctrine of Mortification and destroying of sin be jointly preached with it: for, the same Faith which layeth hold on Christ for Righteousness, doth rest upon Him also for grace and strength to subdue corruption and sin, Act. 15. 9 and if He be not employed 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 profess this Doctrine, do not reflect upon the Doctrine, as if in itself 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 myself a transgressor; or, the fault is not in the Doctrine, but in myself.   

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 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 careless, 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 itself, 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 virtue 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 itself, 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, showing more fully that justified persons are most strictly tied 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 showeth 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 virtue 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 seeing 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 cross, Gal. 3. 13. so in His dying He did stand, not as a private, but as a public 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 upon Him by Faith, and thereby are made one with Him, Eph. 3. 17 the cross 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 quickening of them in the way of holiness (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 consideration 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 infinite wisdom hath found out the way whereby the threatening 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 threatening 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 Freegrace, revealed in the Gospel, layeth on strong obligations upon 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 quickening 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 showeth they were both conjoined 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 quickening 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 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 employments, 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 persuasion 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 witness with His Spirit that he is a child 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, showeth he had attained it; Who loved me, and gave Himself for me, saith he. 9 This full persuasion and assurance, in its own nature, is so far from making those, who have it, lose the reigns to wickedness and security, that upon the contrary, it serveth as a strong incitement to make them mortify 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 form.   

Vers. 21. I do not frustrate the grace of God: for if rightebusnesse come by the Law, than 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 useless, (for the word signifieth all these) and the reason of the consequence lieth in this, That if Justification be by Works, Than 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 persuasion and full assurance of God's favour and love in Christ, aught 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 encroach upon it, obscure it, or weaken the thoughts of the excellency of it in the minds of men: for, Paul, who was persuaded 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 joining of Works with Faith in the matter of Justification, is a total excluding of God's Freegrace and favour from having any hand in this Work: for, Grace admitteth of no partner; so that if Grace do not all, it doth nothing; if any thing be added to it, that addition maketh Grace to be no Grace, Rom. 4. 4. for, the Apostle, reasoning against those who would have made Works to share with God's Freegrace and favour in Justification, showeth his joining with them in that opinion, would be a total rejecting, and making useless 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, than 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 virtue of Faith drawing influence from Christ, appeareth from this, that the Apostle useth this argument taken from the uselessness 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 justify a sinner; and yet Paul reasoneth against those, If righteousness come by the Law, than 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 jointly with His Merit, appeareth from the former ground that he is reasoning against professed Christians, who doubtless did give Christ's Merit and Death some share at least in Justification; else the absurdity, which is deduced from their Doctrine by Paul, should have had no weight with them, as being no absurdity in their mind; Then Christ is dead in vain. 6. If there had been any other way possible in Heaven or Earth, by which the Salvation of lost sinners could have been brought about, but by the Death of Christ, than Christ would not have died; our disease was desperate as to any other cure: for, while he saith, If righteousness come by the Law, than 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 ways to be admitted of. 2. If the Justification and Salvation of sinners could have been attained by Works, or any other mean, than His Death had been in vain; and so that it were an absurd thing to suppose he would have died in that case.    

CHAP. III.  
IN the first part of this Chapter, the Apostle (having sharply rebuked these Galatians for their defection, ver. 1.) useth five other Arguments to prove that we are justified by Faith, and not by Works. First, They had received the saving Graces of God's Spirit, by hearing the Doctrine of Justification by Faith, and not by Works, ver. 2. Which Argument, is further urged, ver. 3, 4. and enlarged unto their receiving these other miraculous Gifts of the Spirit by the means of that Doctrine, and as confirmations of it, ver. 5. Secondly, Abraham was justified by Faith, ver. 6. From which he inferreth, that Believers are Abraham's children, ver. 7. and that all of them, whether Jew or Gentile, must be justified by Faith also, ver. 8, 9 Thirdly, Those who seek to be justified by the Law, are under the curse of the Law; and therefore not justified, ver. 10. Fourthly, Scripture testifieth that men shall be justified by Faith, ver. 11. Whence he inferreth and proveth his Inference, that therefore they cannot be justified by the Law, ver. 12. Fifthly, Christ's redeeming of us from the curse of the Law, and all the fruits following upon His Death, are received by Faith, ver. 13, 14.  
In the second part of the Chapter, he answereth some Objections, and jointly showeth the date prescribed by God, for keeping the Ceremonial Law, was now past. Object. 1. It seemeth the way of Justification by Faith in the Promise made to Abraham was changed by the Law given upon Mount Sinai. He answereth by a similitude taken from humane Covenants, ver. 15. that the Covenant of Grace made and ratified by God with Abraham in Christ, could not be altered nor abrogated by the Law, which was given so long after, ver. 16, 17, 18. Object. 2. The Law seemeth to be given in vain and to no purpose, if it do not justify. He answereth by showing another end for which the Law was given, to wit, for the discovery and restraint of sin; and that God's design was not, that people should be thereby justified, ver. 19, 20. Object. 3. The Law seemeth then to be contrary to the Covenant-promise, if the one discover sin, and the other forgive and cover it. He answereth, first, retorting the Objection against the Propounders, to wit, that by their way the Law would be contrary to, and destructive of the Promise, ver. 21. Secondly, showing the Law in discovering sin, and condemning for it, was subservient to the Promise, while it did necessitate guilty sinners to believe, and apply the Promise, ver. 22. Object. 4. It seemeth the Ceremonial Law, and the whole ancient dispensation ought to be observed under the Gospel for the same use and end at least. He answereth, showing the Law was for good use to the ancient Church, ver. 23. which he illustrateth by comparing the Law to a Schoolmaster, ver. 24. but denieth that therefore it should be observed now; because the Church was come to perfect age, and so could not be any longer keeped under a Schoolmaster, ver. 25, 26. Object. 5. It seemeth Circumcision at least ought to be observed; seeing it was not added upon Mount Sinai, but instituted long before. He answereth, showing that Baptism doth serve for all those spiritual uses now, which Circumcision did serve for then; and consequently that Circumcision was not to be any longer practised, ver. 27, 28, 29.  

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 rendered 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 plainness in which that Doctrine was preached unto them, even such, as if Christ, together with His bloody 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 showing 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, etc. 2. Where the precious Truths of the Gospel are preached, and disobeyed, People neither labouring to be persuaded of the Truth in their understandings, Act. 17. 32. nor to prise 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, 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. Heretics, who by fair words deceive the simple, (Rom. 16. 18.) are a kind of spiritual Sorcerers; and Heresy and Error is spiritual Witchcraft: For, first, as Sorcerers, by deluding the senses, make people apprehend that they see what they see not; So Heretics and erring spirits, by casting a mist of seeming reason before the understanding, do delude it, and make the deluded person believe 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 missed before the eyes to dazzle, 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 wisdom 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, aught to charge men with folly, with a mind to reproach them, or in way 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 lawful and allowed moderation with it, as here, he calleth them not wicked, but more gently, foolish or imprudent, and withal 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, etc. 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 plainness, Col. 4. 4. that power and liveliness, 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 effectual 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 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 elsewhere, (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, seeing God bestoweth His Spirit upon none but such as are reconciled unto Him, Rom. 5. 1, 2, etc. Doct. 1. There is not ordinarily any Church so corrupt, but God hath some who are truly gracious among them: for, Paul's Argument supposeth 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 truly 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 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, etc. 7. Our Justification before God, and the renovation of our natures by the Spirit of God, are so much conjoined, 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 seeing their beginning in the way of Christianity was spiritual, (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 extreme folly and madness in them to quit that Doctrine, and to embrace the Doctrine of Justification by Works, as if they could be perfected by it; seeing 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 embrace 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 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 judgement, 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 holiness to sin, as a consequence of this change of judgement 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 completed, is no new error, but that which hath been held of old by these Heretics, 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 forementioned Doctrine, hath so many absurdities following upon it, That the embracing of it doth argue no less than folly and madness: for, Justification by Faith and Works, cannot consist, Rom. 11. 6. much less 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, etc. 4. Our after-carriage, and walking in the things of God and religious matters, aught 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 madness, which is in following the way presently spoken of, by showing, 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 profess 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, wrapped up in the public, 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 sweetness, 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 sweetness 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 satisfy 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, 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 useful 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 nevertheless to keep charity towards them, as hoping God will give them repentance, and reclaim them: Yea, all our sharpness 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, aught 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 threatening them for their present defection with the loss of all those advantages which they might have expected from their sufferings, the suspendeth the certainty of the threatening, upon their hoped-for repentance; If it be yet in 〈◊〉, saith he.   

Vers. 5. He therefore that ministereth 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 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 ministereth 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 nature's 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 showeth 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 let 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 ministereth to you the Spirit, and worketh miracles among you, etc.   

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 virtues 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 embracing 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 righteousness, 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 Righteousness, and Justification thereby, which he enjoyed; for, an equivalent phrase to this here, is that which is, ver.— 9 They are blessed with faithful Abraham, ver. 7. Doct. 1. Though saving Faith hath for its general object, the whole Word of God consisting of Histories, threatenings, 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 Righteousness, as the meritorious cause of the Believers Salvation: for, this Promise which Abraham did believe, and the Faith whereof was imputed to him for righteousness, 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 clothed with some righteousness of one sort or other: for, Faith was accounted unto Abraham for righteousness. 3. It being wholly impossible for fallen man, to attain unto that personal, perfect righteousness, which the Law requireth, Rom. 3. 10, etc. 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 righteousness: for, Abraham's Faith was accounted unto him, to wit, by God, for righteousness. 4. Faith is not in a proper sense imputed to the Believer for righteousness, as if the work of Faith itself were imputed to us, and accepted of God, whether freely, or because of the merit of Christ, for our total and perfect righteousness, 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 righteousness, 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 justify as a work, and for any worth in itself; 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 Virtues, (Gen. 12, 13, 14, chapters) his Faith was accounted for righteousness. 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 always 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, etc. 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, implieth a right to enjoy all divine Ordinances, (Act. 2. 38, 39) whereof they are capable, and from which they do not debar themselves by ignorance, (1 Cor. 11. 28.) or scandal, Mat. 18. 17. It implieth also all external Church-priviledges leading unto Salvation, Rom. 9 4. Yea, and a right to Salvation itself, upon God's terms, 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 profess the Doctrine of Faith, but also embrace 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 privileges, 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 justify 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 Promise, he showeth, was no other than the Gospel or glad tidings, 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, foreknowing, 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 all-knowing 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 justify the Heathen through faith. 2. The foreknowledge of future events, at the greatest distance, doth most properly and peculiarly belong unto God; which doth always suppose His Will and Decree, that such things shall come to pass; 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, etc. 3. The calling of the Gentiles, and their attaining to Salvation by freegrace, and all the spiritual privileges 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, 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 justify 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 pass by virtue 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, etc. 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 justify the Heathen by Faith, saith, In thee shall Nations be blessed. Fifthly, The man who is justified by Faith, is a blessed man; and there is no blessedness under the Sun comparable unto this, for a man to have his sin pardoned, Psal. 32. 1. and the Righteousness 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 justify the Heathen by Faith. Sixthly, This Promise made to Abraham, containeth in it the sum of the Gospel, to wit, the glad tidings of all spiritual blessings, and particularly of a free-gifted Righteousness, purchased by Christ, to be bestowed upon all who by Faith should be ingraffed in Christ, and that the Gentiles should have access in the days 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 tidings 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 Patriarches 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 daylight of the Gospel under the New Testament, was then drawing nearer; yet it was far short in clearness and plainness 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 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 faithful Abraham. Doct. 5. Eminent Privileges bestowed by God upon particular persons, do not exempt them from walking to Heaven in the common pathway with others, if so they look for it at all: for, Abraham, though highly privileged 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 virtuous Abraham. 6. God, in bestowing of Blessings promised upon condition of Faith, doth not so much look upon the greatness 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 faithful 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 fulfil 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 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, etc. 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 happiness 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 controversy) that they are under the curse. 3. The cursed estate of man by nature through sin and misery, together with that impossibility he lieth under, to be recovered from that woeful estate, and to regain a state of favour with God by any work of righteousness 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, (jam. 2. 11.) who is infinite 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 less 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 itself, (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, 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 righteousness, 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 itself 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 righteousness, that the Law requireth; which appeareth, not only from what the Law requireth, as it 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, than 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, seeing 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, etc. 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 righteousness, 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 Righteousness of a Cautioner imputed (Philip. 3. 9) instead of an exact personal righteousness, 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 seeing the Law doth curse them (as not having come up to the exact righteousness 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 to outward appearance, but according to Truth, 1 Sam. 16. 7.) by his personal obedience to the Law; and that because righteousness 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 lie 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 mere precepts, legal promises, and threatming 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 righteousness, as he proveth from Leu. 18. 5. but Faith conveyeth life to him who is destitute of that righteousness, 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 express 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 judgement is unerring, and always according to Truth, Jer. 11. 20. Another, which is before men, and is here employed, whereby the sinner is reputed and standeth righteous in the estimation of men, whose judgement, as flowing from charity (1 Cor. 13. 7.) and grounded upon outward appearance (2 Sam. 16. 7.) may frequently err and be deceived; But that no man is justified in the sight of God. 2. Though God do not justify 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 judgement passed upon the person, that God hath justified him by Faith; which judgement is grounded upon the evidences of the person's faith, manifested in the fruits of good works, jam. 2. 18. But that no man is justified by the Law in God's sight, etc. 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 Righteousness are offered, is that which maketh a sinner just and righteous in God's sight; for, the words may be rendered thus, The Just by Faith shall live; so that they show 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 lieth, Eph. 2. 1.) and doth live; which life of his, doth also flow from faith: for, both righteousness 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 through-bearing in the midst of hardest dispensations, without apostasy and fainting, in so far as he doth not walk by present sense, but taketh up God as reconciled to him in Christ, 2 Cor. 4. 18. and looketh upon his present cross, 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 show 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 virtue 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, ever-continuing 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 righteousness, 1 Cor. 1. 30. The Law again holding forth those duties wherein the man, made righteous by Faith, aught to walk, and to testify his thankfulness, Eph. 5. 1, 2. and the Gospel, or Faith in Jesus Christ offered in the Gospel, furnishing him with spiritual strength to walk in these duties, which the Law prescribeth, 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 enjoineth, 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 withal showeth how Faith doth justify, not for any merit or worth in itself, but as it receiveth Jesus Christ, whereby all the blessings purchased 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?) showeth, 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 cross, 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 shows 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) jointly with the Gentiles, who being by Christ's death joined 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 showeth 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 justify us; but also indirectly, and (as it were) at the by, hinteth at two other Truths, tending also to clear the main controversy 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 Gospel, were to be joined 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 threatenings of the Law, denouncing a curse against those who yield not personal obedience to it, did not exclude or forbid a Surety to come in the sinner's 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 darkness, (Col. 1. 13.) slavery and bondage to sin and Satan, (Eph. 2. 2.) so to remain until they be cast in utter darkness, Judas, 13. except delivery and redemption do intervene: 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 woeful 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. 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 entered a Covenant of friendship with man at the beginning, by virtue 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—) too 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 merely, 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 rendered 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 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 signify 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 less 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 always, 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 ourselves who sinned, had been in His place: for, the Text saith, He was not only accursed, but made a curse, in the abstract, to show 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 alleged out of Deut. 21. 23. for, though the Apostle, intending the sense only, and 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 itself, as being afflicted 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 appear from the Apostle's alleging 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 wonderful 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 temporal things only, as of Corn and Wine, of a fat and rich soil: these were only the shell, but the kernel 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 Abraham's 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 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, wherein 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 fullness 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 God's wise dispensation not to be actually bestowed, until 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, etc. was after Christ's death to be made more clear, the vail of Ceremonies and earthly blessings to be removed, and the promised blessings of Righteousness 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, yielding obedience to the Commands, Rom. 16.— 26. trembling at threatenings, Isa. 66. 2. and embracing 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 Faith's part in Justification, setteth forth the exercise of it thus, That we might receive the promise by Faith. 6. Faith doth justify and make us blessed, not for any worth in itself, as if the work and merit of Faith were reckoned to us for righteousness, 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 righteousness before God, Rome, 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 embracing 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 man's Covenant, yet if it be confirmed, no man disannulleth, 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 disannul, 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 jointly herewith refuteth the other Error, maintained by his adversaries, about the necessity of observing the Ceremonial Law; showing, 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 tenor of the Law given by God on mount Sinai, seeing 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.  
The Apostle answereth by a comparison, which he showeth 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 showeth, 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 rendered Promise doth signify) and next he showeth, 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 tenor 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 show, 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 God's 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 so here, to show, that not Moses, not the Law, not Works, but Christ, the Promise, and faith in Christ, and the Promise is the bond and tie of this Union pleaded-for in Abraham's seed, ver. 16. Thirdly, He applieth the similitude taken from the unchangeablnesse of humane Covenants, and inferreth, that much less 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 enforced 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, etc. 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 God's part was a free absolute Promise, the performance whereof did not depend upon the works of the other party, and so their unworthiness 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 conjoined, 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, 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 shown, 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 embittered against them, and would always keep love and affection toward them; yea, and testify 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 nevertheless 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, etc.) artificial (jam. 3. 7.) or from common custom among men, for clearing or confirming of spiritual Truths to the understanding, and for enforcing 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 employments: 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 lawful 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 lawful and accustomed olemnities, (Gen. 31. 51, etc.) that hereby it may be the more esteemed-of as sacred and inviolable: So it is a mark of extreme inconstancy, and carrieth with it the guilt of high perfidy for those who have once entered such a Covenant, to disannul, alter, or add 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 man's Covenant, yet if it be confirmed, no man disannulleth, 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 signify 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 entered by God with Abraham, as accepting the tender of it, not only for himself, but for his seed, whereby all his natural issue, excepting those only who were expressly excepted by God (to wit, all the posterity of Ishmael and Esau, who continued and waxed worse in the apostasy of their forefathers from Abraham's God, Rom. 9 7, 13.) were comprehended within the Covenant, by virtue whereof, though none did attain Salvation, but those only who did come up to the conditions of the Covenant, whereupon Salvation was tendered, to wit, Faith (Habak. 2. 4.) and Repentance (Isa. 55. 7.) yet all of them did enjoy the privilege of Ordinances (Gen. 17. 10.) and had Salvation offered unto them, (Joh. 4. 22.) not absolutely, but upon God's 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 Rome 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 profess 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, seeing 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 personal was only meaned in the Promise, seeing 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 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 Church's Head (Eph. 1. 22.) but also as the Church is His Body and fullness, Eph. 1. 23. So Christ is mystically and virtually the fullness 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 sovereignty, as an absolute Monarch, enjoining 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 happiness 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 broken by Adam (Gen. 3. 6.) and made useless unto all his posterity, as to the obtaining of Heaven and happiness 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, entered 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 days 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, etc. 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 itself worthy of all acceptation and trust, 1 Tim. 1. 15. yet He hath been graciously pleased to add 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 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 enjoined) 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 righteousness, 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 itself chiefly, is necessary and profitable for the better understanding of God's mind in divers parts of His Word: for here, the Apostle observeth the time when the Law was given, and layeth the great stress of his argument upon it, whereby he proveth, that the Law could not disannul the Covenant of freegrace, 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 Israel's 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 righteousness 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 showeth here, that God's design in giving the Law, could not disannul the Covenant made with Abraham, or, make the Promise of none effect.  
From Vers. 18. Learn, 1. So subtle 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 joint 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 ways 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 tenor 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 tenor of the Covenant of Grace. The Apostle speaketh of these two ways 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 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 justify. 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, enjoining so many moral, judicial and ceremonial duties, promising life unto the obedient? Leu. 18. 5. and threatening 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, showing, 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 through-conviction of the sinners lost and cursed estate in himself because of sin, Rom. 3. 19 He showeth, 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 complete 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. 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 enforce the Apostle's main scope, to wit, That the precepts and threatenings 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, seeing 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 entered a Covenant for life, upon condition of works, with such a guilty sinful people, as could not fulfil the condition required in that Covenant; and consequently could reap no advantage by it, especially seeing, as he expressly affirmeth, God is always 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 tenor 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 gratify 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 justify, it was wholly useless; Wherefore then serveth the Law? say they. 2. As the Moral Law (Gen. 13. 8.) together with the powerful working of God's 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 stiffnecked 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, etc. Deut. 5. 6, etc. 27. 15, etc. and 28. 15, etc. 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. Leu. 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, Luke 24. 29. which was formerly made to Abraham, only it was clothed 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 always in the Church, but until the partition-wall 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 complete 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 freegrace 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, etc.) 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 days 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 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 show 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 seeing 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 intercourse can be between God and His people, when they are not one, but differ by reason of His people's 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, entered with Adam in the state of innocency, was immediate, no Mediator intervening 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 sinful 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 always one, and like to Himself, without any shadow of turning, jam. 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 Covenant-promise, which doth cover and pardon sin, quicken and justify 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 righteousness before God, should consist in Works, or, the Law should justify; 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, showing the Law, called here the Scripture, (or, that Scripture, as it is in the Original) while it convinceth, accuseth and condemneth all mankind for sin, and so concludeth and encloseth 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 righteousness, Rom. 7. 9) doth flee by Faith in Jesus Christ for a refuge to the Promise; and so the thing promised, to wit, Righteousness 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 Heretics 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, than 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 Heretics 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 always false, and Truth to be ever most consonant, and never contrary to itself: for, so the Apostle showeth 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, aught 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 fastened 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 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 alleging of such Reasons and Scripture-truths' as do directly overthrow the Error) it is lawful and also convenient, to present those absurdities which do natively flow from it; that in these the absurdity of the Error itself may be seen, seeing 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 righteousness, 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 righteousness; verily righteousness should have been by the Law. 6. So exact and full is that righteousness that is required in order to life, (See ver. 10.) and so far short do all mankind come of that righteousness in themselves, Rom. 3. 23: that no works of our own, done in obedience to the Law, can amount to that righteousness: for, he speaketh of it as a great absurdity once to imagine, that righteousness should have been by the Law. 7. Whoever maintain a life-procuring righteousness by Works, they do in effect abolish and destroy that Freegrace held forth in the Promise, in so far as they make the Promise useless and in vain, ascribing that to Works, which is the proper effect of Grace in the Promise, and which cannot 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 righteousness 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 carrieth 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 threatenings, 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 legal 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 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 God's righteousness 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 righteousness, according to the Law, Rom. 10. 3. that until the Law of God convince them of their altogether sinful 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 righteousness, and flee, by Faith in Jesus Christ, for obtaining of righteousness and salvation, according to the tenor 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, until that concluding under sin precede. 5. The Lord's design in pressing the duties, and thundering out the curses of the Law for disobedience, is merely 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 embrace 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 embrace 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 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 specify 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 Schoolmaster 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 Schoolmaster. 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 days of the Gospel: The Adversaries might have objected, Seing the Law, or that legal Dispensation of the Covenant of Grace, was so useful 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 showeth, that before Faith came, whereby he meaneth not the grace of saving Faith, (for, that was always in the Church, Heb. 11. 4, etc.) 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 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 embrace 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 showing the Law, as a Pedagogue or Schoolmaster, did with much rigour 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 showed (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 showeth 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 child under a Schoolmaster, ver. 26.  
From Vers. 23. Learn, 1. Though there was Gospel, or the Doctrine of Salvation by Freegrace, held forth, to be laid hold upon by Faith, unto the ancient Church, 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 days of the Gospel: for here, he calleth all the time of the Old Testament, the time before Faith came, or before the Doctrine of Freegrace, 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,) joined 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, etc. 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 politic Laws, such rigid pressing of moral duties, with the annexed promises of eternal life, and threatenings of God's 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 soldiers from the irruption of enemies: for, this is aimed at while he saith, We were keeped under the Law, 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 wherewith 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 righteousness, and to betake themselves for righteousness 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 Freegrace 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 politic 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 Patriarches, 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 Church's rudeness and incapacity to comprehend spiritual Truths in their native beauty and lustre, which were always 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 always more and more clear, until at last, according to the foregoing prophecies, (Mal. 4. 2.) The Sun of Righteousness, 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, 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 always one and the same, but divers according to the temper and complexion of His Church in her several states and ages; so that as the Church's 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 awe, even the frequent inculcating of God's curse (Deut. 27. 15, etc.) and comminations of temporal calamities (Deut. 28. 16, etc.) and also many ceremonial penances, in their many washings and purifications, Leu. 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, etc.) 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, (Leu. 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 fell 〈…〉 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 righteousness, 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 righteousness, which God required; and that therefore they behoved to seek for righteousness somewhere else, which was enforced by the threatenings of the Law, showing 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 filthiness and deserved damnation, and to make them seek for righteousness, satisfaction to provoked Justice, and the expiation of their sin, in that alone sacrifice of the death and blood 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 righteousness, 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 ourselves to bring about a good, necessary and spiritual end, is not sufficient to justify our usemaking 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 righteousness 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 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 days of the Gospel, the ty of divine authority enjoining the usemaking 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 ourselves 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 righteousness, Joh. 3. 36. and the precepts thereof are to be urged upon the Regenerate, as the rule of their obedience, Eph. 6. 1, etc. and though the exact righteousness, required in the Law, doth serve as a glass, wherein even the Renewed may see their manifold failings, Rom. 7. 14, etc. and so be necessitated to betake themselves daily to the blood 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 rigour 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 access to the Covenant-promise, and a clearer insight in, and knowledge of all those privileges, 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 show, 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 add 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 privileges, and outward state and measure of access) 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 baptised 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 baptised into Christ, have put on Christ, are one in Christ; but also and mainly, to obviate an 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 engraffing 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 baptised 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 showeth 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 virtue of its institution, did serve for keeping up a distinction between Jew and Gentile, (Exod. 12. 48.) could have no influence upon this business, ver. 28. From all which he concludeth, Seing Baptism doth testify and seal up Christ's interest in those who are baptised, 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 joining them to the blessed Nation by Circumcision, as the ancient Proselytes were, and, as the false Apostles alleged, should yet be practised, ver. 29.  
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, seeing 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 enjoin 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 less painful and burdensome; 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 show how Baptism doth it in all those necessary uses for which it did serve; For as many of you as have been baptised into Christ, have put on Christ. 2. Among other uses for which Baptism doth serve, this is the first and chief, to signify and seal up our engraffing 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 terms 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 baptised into Christ, even that our engraffing into Him is signified and sealed by Baptism. 3. Baptism doth also signify and seal our putting on of Christ, to wit, by Faith; for, by Faith we make application of Christ unto ourselves, 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 loathsome nakedness, Rev. 3. 18. and is also for an ornament unto us, Eph. 5. 27. He communicateth heat and warmness, even those sweet refreshing influences of His Spirit, for life and godliness, 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 baptised, to put Him so on, Rom. 6. 4. and partly, because those who are baptised 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 baptised 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 civil 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 access unto Christ and usemaking 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 subjoineth, there is neither Jew nor Gentile, Greek, etc. 2. After, and upon Christ's coming in the flesh, the door of Freegrace 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 access with the Jews to Jesus Christ: for, the Apostle's main scope in this verse, is to show, 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 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 privileges under the Old Testament, (Gen. 17. 10. Leu. 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 baptised, 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 politic Body, having by divine appointment the same Laws, Government, the same kind of Office-bearers, and spiritual Courts, and enjoying the same privileges, 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 Church's 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 virtue 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 nearness unto these who are Christ's: for, having spoken of their putting on Christ, he subjoineth, ye are all one in Christ Jesus.  
From Vers. 29. Learn, 1. By virtue 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, seeing 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 baptised into Christ, have put on Christ, (which was the foundation of the present inference laid down, ver. 27.) he resumeth, If ye be Christ's, implying the one of these doth follow upon the other. 2. The Christian Church, or all who are given over unto Christ in Baptism, 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 always for substance one and the same, and that the Church of the Old and New Testament are both one, even the selfsame seed of Abraham, differing in nothing further than a man of perfect age, doth differ from himself being a child, 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 Christ's, ye are Abraham's seed, speaking to the Christian Church. 3. Though all those forementioned, be the same under both Testaments, yet there are some accidental differences, whereof one lieth in the different ways of incorporating persons unto that blessed society to whom the heavenly inheritance doth appertain, which then was by being circumcised, in evidence of their subjecting themselves wholly to that burdensome administration, under which the Church then was; But now it is sufficient to be baptised, and by so doing to subject ourselves 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 Christ's, then are ye Abraham's seed, etc.    

CHAP. IU.  
IN the first part of this Chapter, the Apostle doth further clear the Church's freedom from that ancient Policy of the Jewish Church by the similitude of a Pupil, and his Tutors; which similitude is propounded, ver. 1, 2. And applied, first, to the Church's bondage under the Old Testament, ver. 3. and secondly, to her freedom from that bondage under the New, ver. 4, 5. whereof he giveth an evidence, to wit, God's bestowing upon them the Spirit of Adoption, ver. 6. and so concludeth the dispute, ver. 7.  
In the second part, he laboureth upon their affections, first, by a sharp reproof for their defection, which he aggregeth, ver. 8, 9 and giveth some instances of it, ver. 10. and hinteth at the great hazard they were in because of it, ver. 11. Secondly, by a most affectionate insinuation, wherein he exhorteth them to be affectionate towards him, and sheweth how dearly he affected them, ver. 12. enforcing the former, and evidencing the latter, from his thankful acknowledgement how affectionate they were once to him for the Truth's sake, to ver. 17. And obviateth an objection taken from that intense affection which the false Apostles seemed to carry unto them, by showing wherein their zeal and affection was defective, ver. 17. and the nature of true zeal, ver. 18. Giving evidences, that this true zeal and affection was in himself towards them, ver. 19, 20.  
In the third part, he confirmeth and illustrateth the whole preceding dispute by the history of Abraham's family. And first, he prefaceth, desiring them to make the Old Testament judge in this controversy, ver. 21. Secondly, he propoundeth the typical history, ver. 22, 23. Thirdly, he expoundeth the mystery of the two Covenants prefigured by the history, ver. 24. 25, 26. Fourthly, he confirmeth the truth of this mystery from Scripture, ver. 27. Fifthly, he maketh application of the whole purpose, first, for information of the way to attain the heavenly inheritance, ver. 28. Secondly, for consolation against present persecutions, to the end.  

Vers. 1. NOw I say, that the ●eir as long as he is a child, 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 Church's freedom from that legal external policy of the ancient Church, whereof he spoke so much, chap. 3. ver. 19, etc.) 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 child though he be heir and owner of all his father's 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 showeth 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 children's 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 itself, and without respect had to that spiritual purpose unto which it is applied afterwards. Learn, 1. So licentious is youth, 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 public good of the society among whom he liveth) he be first subjected unto others, and made to obey as a servant, (whereby in progress 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 child 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 lieth to secure their portion for them; lest it be delapidated by their children's folly, or any other way rendered useless unto them: for unto this end are tutors and curators provided by the father unto the child; 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 cross their humour, to wit, especially when their so doing tendeth evidently to their children's good: for, though the heir, even when he is a child, 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 until they themselves attain to so much age and experience, as may enable them to manage their own affairs; seeing 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 straightness in providing 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 entrusted party'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 child 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 applieth the similitude, showing 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 worldly things. The first Doctrine which ariseth from his usemaking 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 child, 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, such as Abraham, David, etc. 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 privilege of Adoption, (for so the similitude should not hold, which compareth the Church then to a child who is heir, and by right, lord of all things) but, first, they were tied 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 strictness 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 fullness 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 applieth the similitude yet further unto the Church's freedom from the forementioned bondage, which he showeth was brought about at the time resolved upon by God, as most fit for that business; 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 rigour 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 seeing 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 itself, (for Believers under the Old Testament were the adopted children of God, Jer. 31. 9) but also, and mainly a clearer manifestation of that privilege, 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 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 fullness of time was come, God sent forth His Son. 2. We are not to wonder, or curiously inquire, why Jesus Christ did come no sooner to the world, or why the Church's delivery from her external bondage was so long delayed, seeing all these things were so ordered of God, and did come to pass in the full and fit time; When the fullness of time was come, God sent forth His Son. 3. Jesus Christ had a being and subsistence 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; seeing 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 God's Son in a way proper to Himself alone as being His only Son by nature, Joh. 1. 14. the eternally begotten Son of the Father, Psal. 2. 7. and the express 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 unchangeable 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 form 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 virtue 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 ceremonial, 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 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 supreme Law, was thus bound to subject Himself to the Law; yet it doth not follow hence, that therefore He did not fulfil 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, otherways 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 burdensome ceremonies; (See ver. 3.) so no less 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 virtue 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 to the Law, God having so ordered that those legal shadows should not vanish 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 influence upon the ancient Church, even as to the inward state of particular Believers, in so far that though the Godly than 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 Faithful 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 days 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 plentiful measure; for, it is not unusual in Scripture that this should be affirmed of one, and as it were tacitly denied 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 plentiful 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 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, rendered 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 mere 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 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 indwelling 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 privilege 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, etc. 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, etc. 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 fervour required in Prayer, opposite to careless formality, and deadness: for, praying is here called crying, which is an usual evidence of fervency and earnestness; and the doubling of the word Father, maketh for the same purpose; Crying, Abba, Father, or, Father, Father. 9 This holy vehemency and fervour consisteth not so much in the lifting up of the external 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 earnestness requisite in Prayer, there would be also a confident familiar owning of God, joined 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, than 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 privileges are bestowed upon us through Christ, and through virtue 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 ourselves, 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 privileges 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 privileges, which, as to the degree wherein they are bestowed, are proper to the days of the Gospel, and doth always from the former infer the latter; Wherefore thou art no more a servant, but a son; and if a son, than an heir of 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 completed 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, than 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 virtue of Christ's obedience and death, whereby all those high and precious privileges, 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 privileges 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 days of the Gospel; and showeth 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 beggarly elements, whereunto ye desire again to be in bondage?  
THe Apostle (having now sufficiently confirmed by Scripture and Reason, the Church'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 embracing 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 showeth, 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 unwillingness to depart from it, which those Galatians could not, ver. 8. And secondly, that he may make their defection yet more inexcusable, and convince them of great ingratitude to God in it, he mentioneth the happy condition which they were brought unto before they made this defection, to wit, they had attained to the knowledge of God in Christ, and this not by any industry of their own, Rom. 9 16-. or for any merit or worth in them, Deut. 7. 7. but were herein prevented by mercy in God, who had first known them, having from all eternity elected (Eph. 1. 4.) and in time effectually called them to the knowledge of Himself, Gal. 1. 15, 16-. Thirdly, from those grounds he doth with a kind of admiration at their ingratitude and folly, fall upon them with a sad reproof for their turning again, and desiring to be in bondage, and under subjection to the observation of those Mosaical Elements, or Ceremonies, (See ver. 3.) which he calleth weak, as having never had any power in themselves to produce any spiritual effect, Heb. 9 9 and now under the Gospel have not so much as any figurative or sacramental use, which formerly they had, as being shadows of Christ to come, Col. 2. 17. he calleth them also beggarly 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 beggarly elements under which they never had been, ver. 9  
From Vers. 8. Learn, 1. However Nature's light doth serve to make us know there is a God, and that He ought to be served, Rom. 1. 19 yet all the knowledge of God thereby attained, is nothing else but ignorance, in so far as it leaveth us destitute of the knowledge of God in Christ, without which there is no salvation, Act. 4. 12. for, in this respect, these Galatians are said to have been ignorant of God, while they lived in gentilism, although even then they had some knowledge of God, as other Gentiles had, Rom. 1. 19 Howbeit, them when ye knew not God. 2. When people are destitute of that knowledge of God which the written Word affordeth, or though they have it, yet will not follow it, but give themselves up to be guided by those notions of a Deity with which the light of Nature doth furnish them, they cannot but miscarry far in their apprehensions of God, and in the nature of that worship which is due unto Him: for, the Galatians, following this guide, did worship plurality of false gods, when they ought to have satisfied themselves with that one only true God, Mat. 4. 10. Ye did service unto them which by nature are no gods. 3. Men are naturally inclined to feign some representation of the Godhead unto themselves by things which incur in the outward senses, whether Sun, Moon, Stars, Gold, Silver, Wood, or Stone, that hereby at first they may be only kept in remembrance of God, Exod. 32. 1. from which they do easily advance further to give divine worship unto those images and representations, and so do service unto those who by nature are no gods, as these Galatians did. 4. There is not any kind of religious worship or service, under any name whatsoever, to be given unto any creature, but to God only, as the giver of it would not commit idolatry: for here, the doing of service unto those who by nature are no gods, is condemned, and it is the same worship and service, as is clear to any who understand the first language, which the Papists affirm may be given to Saints and Angels. 5. It is not unprofitable, but very necessary sometimes for converted Christians, to be put in remembrance of that sinful 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 thankful to that freegrace which showed pity on them: for, so the Apostle mindeth them of the time when they knew not God. 6. The more 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 less 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 Church's minority (spoken of, ver. 3.) they were not under that yoke, and so not engaged by education and former instruction to adhere unto them, as the Jews were; Not knowing God, they served them which by nature were no gods.  
From Vers. 9 Learn, 1. Such are the riches of mercy in God, that He doth sometimes convert and save the most debauched and graceless 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 freewill, industry and pains, or withdraw any part of it from the alone efficiency of God's 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 employed to be the privilege of true Converts, while he saith those Galatians, now converted, were known of God, which implieth, 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 extremely heinous: for, he mentioneth their knowing God, and being known of God, hereby to aggrege their apostasy 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 encroach 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 until they should have an honourable burial, Rom. 14. 3, etc. 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 encroaching upon Christ's royal and legislative Power, and tying the conscience where He left it free, or as a part of their righteousness before God, encroaching thereby upon Christ's Priestly Office, whose obedience and suffering is our only ransom and righteousness, Eph. 5. 2. the Apostle is bold to give them the name of weak and beggarly 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 apostasy; which contributeth nothing to that foul error of the total and final apostasy 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 beggarly elements. 9 Though Apostates and authors of defection pretend to never so much of reason to justify their apostasy and declining, Rom. 3. 31. and 6. 1. Yet, upon an exact survey, all their reasons will appear to be mere 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 beggarly elements? saith he. 10. As defection and apostasy 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 rendered desired, signifieth to will a thing earnestly and with great desire.   

Vers. 10. Ye observe days, and months, 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 Days, such were their Sabbaths, and new-moons, Numb. 28. 9, 11. Secondly, Months, to wit, the first (Numb. 28. 16.) and the seventh, Numb. 29. 1, etc. Thirdly, Times or seasons, whereby are meaned their anniversary feasts, as the Passe-over, Exod. 12. 3, etc. Penticost, Leu. 23. 16. and feast of Tabernacles, Leu. 23. 24. Fourthly, Years, to wit, every seventh year of release, Leu. 25. 2. and the fiftieth year of Jubilee, Leu. 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, and not so easily slighted, or forgotten as otherwise: thus the Apostle giveth an instance of the sin formerly reproved, in their observing days, and months, and times, and years. 2. Though the placing of some difference among days and times be lawful, 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 days when God calleth us to it, for the work of humiliation, or thanksgiving, Mark 2. 20. Yet all superstitious observation of days (See upon Col. 2. 16. Doct. 5.) is unlawful, as being here condemned either expressly or by consequence; Ye observe days, and months, etc.   

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 piercing, by showing 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 child. 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 weariness going alongs with it, as any other employment 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, toil, strife, and earnestness, even until fainting and weariness; Lest I have bestowed upon you labour, saith he. 2. A Minister ought not to satisfy 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 less anxious and solicitous about the success of, and the people's profiting 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 painful 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 profess 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 faithful 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 joined 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 sharpness towards them, they should apprehend that he was alienated from them also, Therefore he setteth himself to cure both the 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, seeing 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 gentleness, and his rebukes with exhortations and entreaties, 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 entreat; 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 faithful 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 otherways 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, aught 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 rejoicing 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 jealousy to rend them asunder, that so the Minister may be useless unto the People, and they a heartbreak 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 testify 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 spite against their persons for some real or apprehended injury done unto him by them: So it is most base and sinful for a Minister to intend and sharpen his zeal, even though against sin, from any consideration of that kind; and a thing, the very groundless suspicions whereof, he would labour to wipe off: for so doth Paul here, by showing 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 blessedness you spoke of? for I 〈◊〉 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 withal, by showing 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 show of humane wisdom and authority, (as weakness 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 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? etc.) 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 useful 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 employeth to preach the Gospel, what, with the sense of their own infirmities from within, what, with heavy 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 showeth 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 employeth 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 is meaned mainly, if not only, those hard sufferings which he did meet with, as appear 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, jam. 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 mind what hardships they have been made to undergo of that sort, as finding the Truth preached by them to have been thereby 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 jam. 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 careless of the heavy 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 faithful Ministers, as if they were their own, and do sympathise 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 duly 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, showeth 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 faithful 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 always truth and worthy to be received, whoever do preach it, neither doth it borrow any intrinsic 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 only 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 to receive this Doctrine, and the faithful Preachers of it, with all due reverence, love and subjection. The enjoying of honour, riches, and abundance of outward peace, is no blessedness, 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 blessedness? 2. Injuries received afterwards will not obliterate the inward sense, or mar the outward acknowledgement of favours formerly received in a thankful 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 expressly here, while he saith, I bear you record, ye would have plucked out your eyes, etc. 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 itself 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 readiness 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 ourselves, 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 ourselves; and especially when he is an instrument employed 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 which we prefer unto ourselves, according to Mat. 10. 37. Hence, because Paul was such an instrument, the Galatians are commended for their readiness to pluck out their own eyes, and to give them to him. 5. The wisdom and goodness 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 useful 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 inferiors, 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 kindness 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 candour 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 sinful; 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 enemy unto them; Am I therefore become your enemy? 2. When men are once engaged in a sinful 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 faithful 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 nevertheless 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, etc.   

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 always 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 joined with serious endeavours to oppose, and a kind of indignation against any thing that might prove hurtful 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 seemed zealous, but rather their destruction, while all their zealous endeavours did tend to exclude them, and rend 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 cried 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 praiseworthy 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 itself 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 showeth more of indignation towards them, nor he could have done by giving them any designation, though never so base; They zealously affect you. 2. Heretical 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 embrace 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 sinful 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 fervour to rend the Church of Christ, and to create prejudices in the minds of people against their faithful Pastors while they extenuate their good, 2 Cor. 10. 10. and above measure aggrege their sins and infirmities; all such zeal is sinful, and unworthy to be taken notice of: for, the Apostle proveth that their zeal was not good from this, that it carried them to rend 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 people's affections, all such zeal is also sinful: 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 people's 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 always in a good thing. 8. It is not enough that the thing which we do, be in itself 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 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 neighbour's 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 choosing right and approven means for bringing about the proposed end, and not putting forth itself 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 always one and the same, notwithstanding of any extrinsical change of that kind; for, saith he, It is good to be zealously affected always. 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 always; and not only when he was present with them.   

Vers. 19 My little children, of whom I travel in birth again until Christ be form 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 persuade 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, 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 entire affection, are much sweetened by the affectionate stile of little children, given unto them; So that his whole discourse doth breath out no less affection than that of a tender mother towards her dear child 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 meekness 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 express 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 aught 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 kindness 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 affectionately, 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 employment of no small labour and pains, partly, because of much labour and diligence which is required to fit a man for that employment, 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 the faithful discharging of it, Mat. 10. 17. but mainly, because the object of that employment 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 lie about those, and maketh conscience of his charge, cannot but be much exercised even to weariness, and the wasting of his natural spirits with a tide of contrary affections, as hopes and fears, joy and sorrow, desire and indignation, etc. 2 Cor. 11. 28. Hence Paul setteth forth the measure of his ministerial pains by the travel of a woman with child; 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, jam. 1. 18. 1 Cor. 3. 6. yet, He maketh use of called Ministers as the ordinary means and instruments, by whose ministry 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 itself, 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, lie 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 form in them: which supposeth, that the Image of Christ in them was much darkened, the beauty thereof marred, and their spiritual life and motion hid and hardly discernible, as the life and motion of an unborn child 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 holiness (Eph. 4. 24.) wrought in the hearts and lives of his hearers: for, this was aimed at by Paul; Until Christ be form 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 people's 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 always 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 threatening 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 easy to be wrought upon by the Word, and some more obdured, some more subject to heartless discouragements, and others to high and lofty unsobernesse of spirit; So that way of dealing in a 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 success answerable to his pains; yet he is not to give over, but must go on, doing what is likeliest, and depending upon God for success: 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 showeth the Lord did prefigure not only the doing away of that ancient Dispensation under the days 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 tenor 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 possess the heavenly inheritance hereafter.  
In order to this, the Apostle first prefaceth in this vers. 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 itself, 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 meekness to condescend to the humours of those, who oppose themselves, in order to their gaining, as that he always 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 tenderness 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 righteousness 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 madness) go about to establish their own righteousness 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 righteousness 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 righteousness, Rom. 10. 4. for, Paul doth point at the reason of their so great desire to be under the 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 bondmaid, the other by a freewoman. 23. But he who was of the bondwoman, was born after the flesh: but he of the freewoman, 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 bondwoman 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 freewoman to wit, Sarah, (Gen. 21. 2, 3.) who had been never a servant, but mistress, and joint in the government of the family with her husband, and therefore Isaac himself was no servant, but a freeman, even the heir, ver. 22. A second difference did lie 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 virtue 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 itself, 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 Patriarches, 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 more 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 Patriarches, 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 bondmaid, and a freewoman. 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 lawful 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 sinful 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 child until Sarah his wife through age had lost all hopes of conception, is moved, at her desire, to go-in unto Hagar his bondmaid, that he might obtain seed by her (Gen. 16. 1, 2.) rather than the Promise should lie unperformed; The one by a bondmaid, saith he. 3. The Lord standeth not in need of our sinful 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 freewoman. 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, whereby 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 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 subsistence unto every thing contained within the compass of a Promise, Isa. 46. 11. So it doth accordingly perform, even when all ordinary means and second causes do fail, and become useless for bringing about the thing promised: for, a promise being made to Abraham, that Sarah should have a child, she conceiveth and beareth Isaac, not after the flesh, or according to the ordinary course of nature, but through virtue of that Promise; But he of the freewoman, was by promise, saith he.   

Vers. 24. Which things are an Allegory; for these are the two Covenants; the one from the mount Sinai, which gendereth 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 showeth, that those things, or the Scripture presently cited is an Allegory, 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 Abraham's 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 showeth was prefigured by Agar the bondwoman; and he describeth it, 1. from the place where it was first given, to wit, upon mount Sinai. 2. From the like effect produced 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, shown the fitness 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 showing 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 showed 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 justify 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 more meanings than one, it should be ambiguous and doubtsom) yet this hindereth not, but that the sense of Scripture may be sometimes not simple, but composed, so that there is one thing signified 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 immediately 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 aforementioned; Which things are an Allegory, saith he. 2. Though the Spirit of God speaking in Scripture, giveth us express 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 expressly showeth, 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 signify 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, entered 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 ways 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 itself, 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 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 gendereth 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 mistress Sarah (Gen. 16. 4.) and her son to persecute Isaac the child 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, showing 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 progress of time may not make such apostasy 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 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 shown 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 tenor of the Covenant of Grace, although the Catholic Church-visible be not excluded, seeing 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 compactness 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, jam. 1. 17. and the lively members thereof have their conversation in Heaven, Philip. 3. 20. Secondly, by showing 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 God's 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 virtue 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 newborn 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 universal, which is most properly our mother, aught 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, Rejoice thou barren that bearest not; break forth and cry, thou that travelest not: for the desolate hath many more children than she which hath an husband.  
THe Apostle, in the fourth place, confirmeth the truth of the former mystery 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 traveleth 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 cross and persecution, which she was then to be under, he exhorteth her to rejoice, and to express her joy against all contrary discouragements; and that because her state should be changed, and she made a more fruitful mother, by a numerous accession of converts to the Christian Faith from among the Gentiles, than the Jewish Synagogue herself, 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 supreme 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 controversy appealeth to Scripture; For it is written, saith he. 2. It is not the Church's lot to be always alike fruitful in bringing forth children to God; she hath her barren times, wherein the labours of Christ's Ministers are attended with little success, and but very few are converted by their pains and this even sometimes when outward means are such, as may be most promising of fruitfulness, 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 showed 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 traveleth 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, etc. 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 cross, 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, liable, as to their outward condition mainly, to great variety and many changes, it being almost impossible that we who are of such changeable tempers ourselves, 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 read, 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; Rejoice thou barren: for the desolate hath many more children. 7. The enlargement of Christ's Kingdom, and gaining of many sinners to God, together with the weakening of Satan's interest in the world, aught to be entertained with much joy: for, saith he, Rejoice, break forth and cry: for the desolate hath many more 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 rejoicing is not easily come at, even when God in His gracious providence giveth reason for it: Hence the command is inculcated in several words, Rejoice, 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 showeth the only way of attaining the heavenly inheritance, as children, to be by virtue of the Covenant-promise, in resemblance of Isaac who was so begotten, ver. 23. and tacitly implieth, that it is not attained by virtue of our own natural endeavours, or fleshly privileges, whereof the Jewish Synagogue and her followers did boast, (chap. 6. ver. 12-) and wherein they were represented by the child of the bondwoman, Ishmael, ver. 23-. Doct. 1. A Minister ought to prosecute general Doctrine so far, until 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 until he make application of the Doctrine in hand; Now we, Brethren, as Isaac was, etc. 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 wariness and circumspection, as to point out their duty, and what he would have them to be, rather by showing 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 showing 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 virtue 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 vigour, 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 applieth 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 showing that the like persecution did befall Isaac, and was prefigured by those bitter mockings which Isaac, who was begotten by the power of God's Spirit, according to the tenor of the Promise, did suffer from Ishmael, who was begotten by the ordinary strength of nature, and boasted in his carnal outward privileges, (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 cross 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 tied unto them by most strict and nearest relations, of kindred, 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 godless 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 child, spoken of, Gen. 21. 9 (wherewith was doubtless joined his mocking of the Promise made to Isaac) is here called persecution; He that was born after the flesh persecuted, etc. 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, whereby he did prefigure those who are truly regenerate, which are born not of blood, 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 Church's ordinary lot in former ages: for, this is Paul's scope, even to comfort Christians under their present sufferings, because Isaac did endure persecution as well as they; But as then, even so it is now, saith he.   

Vers. 30. Nevertheless, what saith the Scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.  
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 passed upon Hagar and Ishmael, at first by Sarab, (Gen. 21. 10.) and authorised afterwards by God Himself, Gen. 21. 12. Doct. 1. The Child 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, until 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 God's mind in Scripture; Nevertheless, 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 heresies, He will quit them at the last, by suffering them to make total apostasy 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 bondwoman and her son, etc. 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 less 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 herself 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 bondwoman. 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 Abraham's family, Ishmael was thereby debarred from having any part in the promised Land; Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir, etc. 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 bondwoman, against whom a sentence is passed, that he shall not be heir with the son of the freewoman.   

Vers. 31. So then, Brethren, we are not children of the bondwoman, 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 bondwoman, 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 freewoman, 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 pedagogy of Moses, as they would not exclude themselves from the heavenly inheritance. Doct. 1. As a Minister must sometimes denounce most terrible judgements against the obstinate and godless; 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 bondwoman. 2. The heavy denunciation of fearful judgements to come upon any, are speaking warnings unto us to flee from that way wherein those have walked who are so threatened: for, having shown that the bondwoman with her son, were to be cast out, he inferreth, So then we are not children of the bondwoman, but of the free, which hath the force of an indirect exhortation to quit all relation unto the bondwoman, as they would escape the threatened judgement.    

CHAP. V.  
IN the first part of this Chapter, he exhorteth them to persist in their Christian Liberty, from the bondage of the Mosaical Yoke, and chiefly, that they would not seek after Justification by these Ceremonial Observances: In order to which the observation of the Ceremonial Law was mainly urged by the false Apostles, Act. 15. 2. Which exhortation he presseth, 1. directly; because, first, Christ had purchased that liberty, ver. 1. Secondly, Circumcision did deprive the person circumcised of all benefit by Christ, ver. 2. Thirdly, it engaged him to keep the whole Law, and so made his Salvation impossible, ver. 3. Fourthly, seeking after Justification by these Observances, was a renouncing of Christ, ver. 4. Fifthly, Paul, and other converted Jews, sought not to be justified by these, but by Faith, ver. 5. Sixthly, the Command enjoining Circumcision, had now ceased, ver. 6. Next, he presseth the exhortation indirectly, first, by reproving them for their defection, ver. 7. and by obviating two objections, ver. 8, 9 Secondly, by professing his hope of their recovery, ver. 10. Thirdly, by refuting a calumny spread of himself, as if he had preached Circumcision, ver. 11. Fourthly, by wishing the prime seducers were cut off, ver. 12.  
In the second part of the Chapter, he exhorteth them to use their liberty aright; for which he giveth two rules, 1. They would not give licence to their fleshly corruptions. 2. They would serve one another by love, ver. 13. The latter of which he enforceth Because first, love is the compend of all duty, ver. 14. Secondly, dangerous effects would follow upon the want of it, ver. 15. and prescribeth an help for reducing the first rule in practice, to wit, walking in the Spirit, ver. 16, 17, 18. And having cleared what it is to fulfil the lusts of the flesh, v. 19 20, 21. and what to walk in the Spirit, from the respective effects of both Flesh and Spirit, ver. 22, 23. he useth one argument against fulfilling the lusts of the flesh; because they were engaged to crucify them, ver. 24. and another, for walking in the Spirit, because they all pretended at least, to regeneration, and the first principles of a spiritual life, ver. 25. and concludeth with a dehortation from ambition, provoking and envying one another, ver. 26.  

Vers. 1. STand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.  
THe Apostle, first, exhorteth them steadfastly, constantly, and against all contrary opposition, to maintain both in judgement and practice the former doctrine of the Church's 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 entangled. See chap. 4. ver. 9 Thirdly, he enforceth 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 Blood. 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: otherways exhortations, persuasions, 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, etc. 2. Every man by nature is a bondslave, as being under the bondage of sin (Rom. 6. 17-) Satan (Eph. 1. 2.) the 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 expense 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 cross, Mark 8. 34. nor yet from that due obedience and reverence which inferiors owe to superiors, 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 forementioned particulars, even such as He hath given Himself for the purchase of it, aught to endear 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 enjoin, 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, Judas ver. 8. Yet, so ignorant are we of that worth, which is in spiritual liberty and freedom from spiritual 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 fleshpots 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 entangled 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 ensnaring 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 entangle them; Be not entangled again with the yoke of bondage; he alludeth to oxen whose necks are tied 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 enforce the exhortation, wherein, having opposed his own Apostolic 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 man's righteousness 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, seeing all those were to be done away at His coming, Heb. 9 10. Secondly, Christ must either be our whole righteousness and complete Saviour, or not at all, Act. 4. 12. Isa. 42. 8. So that by joining Circumcision with Christ, as a necessary part of their righteousness, 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 satisfy himself in this, that, what he speaketh is pertinent and apposite 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 undervalved, he may yet with boldness assert both the one and the other: for, though Paul's Apostolic 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 freewill, 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 justify) otherways, this had been no cogent argum 〈…〉 t to refute their opinion, that if they were circumcised, Christ should profit them nothing. 4. Many do profess Christ who shall receive no saving advantage by Him, especially they who rely upon any thing besides Him, or jointly with Him, as the meritorious cause of their salvation: for, saith he, If ye be circumcised, Christ shall profit you nothing.   

Vers. 3. For I testify 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 public profession confirming, (for so the word rendered testify doth signify) 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 pedagogy, Exod. 12. 48.) and the whole Moral Law, and that under the hazard of condemnation. The reason whereof, is, That no less 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 seriousness and fervency to inculcate and press 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 testify 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 less of ease and peace in their way, and thereby, through God's blessing upon 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 testify against, 1 Tim. 5. 20. for, in order to those ends. Paul (having once, and oftener, both in this Epistle, and by his preaching, doubtless, 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 testify again to every man. 3. It is wholly impossible for any mere 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 rigour 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 rendered 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 Freegrace: 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 man's 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 apostasy from Christ, and the Gospel once received, is of more dreadful 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 apostasy 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 ways 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 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 righteousness 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 privileges, 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 virtue of that righteousness 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 righteousness; for, it is called the hope of righteousness, as being attained unto by the Righteous only, and by virtue of their righteousness. 3. No personal righteousness of our own, doth entitle us to this blessed hope and heavenly inheritance, Tit. 3. 5. but only the righteousness of Christ imputed to us, Rom. 5. 19 and apprehended by Faith, which therefore is called here Righteousness 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 righteousness 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, aught to be of great weight to incline our judgement and affections towards an assenting unto, and embracing 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 righteousness 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 man's righteousness 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 itself 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 enjoined, 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 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 enjoined 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 tie of a Command upon any thing as a necessary part of divine Worship, wherein the Word hath left us free, or to subject ourselves 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 days 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 enjoined by the second Command: for, saith he, in Christ Jesus availeth Faith that worketh by love. 5. Though Faith only doth justify, there being no other grace which concurreth with it in this work, Gal. 2. 16. Yet, Faith is not alone in the heart, no not when it doth justify; but is always 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 always conjoined; 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 forwardness in the embracing of this now controverted Truth (which he calleth their running well, or, with a sort of beauty and comeliness; for so much doth the word signify) and showing 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 Holiness and all commanded duties, especially the exercise of Faith and Love; and therefore we ought to carry ourselves in this way, as those who run in a race (See Philip. 3. 13. Doct. 4.) for, the Apostle setteth forth their progress 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 progress in this christian course, than others, or they themselves afterwards, when they are of older standing; The newness of the thing, the first edge which is 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, until they be a little confirmed and engaged in his way, together with His affording a more plentiful 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 progress in the ways of God may afterward sit up, their after-carriage proving no ways 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 holiness, should alter his course, take up an halt, or make defection from it, and thereby cause the ways 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 remiss and lazy in giving obedience to known Truth, they are upon the very brink & precipice of defection unto contrary Error, and of apostasy from the very profession of Truth: for, therefore the Apostle doth challenge them for not obeying the Truth, though their apostasy from Truth be mainly intended; implying, that not obedience to Truth, and apostasy from it, are near of kin each to other. 6. The serious consideration of a man's former forwardness in the ways of God, and how little reason can be given for his present backsliding and remissness, 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 persuasion cometh not of Him that calleth you.  
HE preoccupieth an objection; for, lest haply they had said, They were fully persuaded in their conscience, that the way wherein they now were, was approven of God; he reponeth, that whatever persuasion they might have of that kind, it was but a mere 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 persuasion, that they are undoubted Truths: for, Paul doth here speak against such a persuasion in those Galatians; This persuasion cometh not of Him, saith he. 2. There is much persuasion and confidence, whereof God is not the author, and especially that, which taketh darkness for light, and error for truth: this persuasion 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 powerful 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 persuasion cometh not of God. 3. Whatever persuasion 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 persuasion upon this ground; It is not of Him that calleth you, saith he. 4. This may evidence persuasion or confidence, not to be of God, or real, but a mere delusion, when that thing, the truth or lawfulness whereof we seem to be persuaded of, is contrary unto that which we are called unto of God, by virtue either of our general or particular calling: for, the description here given of God from His calling of them, importeth, their opinion was contrary to that christian liberty, to which they were called of God; and therefore persuasion about it, was not to be regarded; This persuasion 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, seeing they had not embraced the whole Jewish Religion, but did only observe some Ceremonies thereof, and nevertheless 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 progress of time corrupt a man's judgement 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 aptness 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 sinner's conviction, that his way is sinful 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 show the vanity and lightness of them: for, the Apostle doth forecast, that readily they would extenuate their sin from this, that it was but a little one, and maketh their extenuation to be without ground, showing 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 gainsayers, 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 itself, and insensibly convey its sourness unto the whole mass 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 judgement, whosoever he be.  
HE doth indirectly press the former exhortation, secondly, by showing 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 embrace the same Truth, which he did preach; But withal, lest from this his charity to them, they should conclude the Error wherein they were, was not very dangerous; therefore he showeth his just indignation against it, by denouncing deserved wrath and judgement 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 threatenings, Jer. 18. 7, 8. Doct. 1. A loving Minister, and zealous for the good of souls, when he hath to do with those who are overtaken in a fault, will of necessity be tossed with the tides 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 aught 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, seeing that in our judgement 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 disgraceful, 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 holiness is God's work, Eph. 2. 5. So the recovery of a sinner from his backsliding and defection, is no less a work of infinite Power, Psal. 51. 10. and the only work of God: for, the Apostle, speaking of his confidence of their recovery, doth rely not upon their strength, but on the Lord for bringing about the thing hoped for; I have confidence in you through the Lord, saith he. 5. A Minister would so make known to people his charitable confidence of their recovery from sin and error, as he may not thereby give them ground to conceive that he is not much displeased with their sin, and so render them secure under it, as making a sleeping pillow of those his hopes: for, the Apostle, having shown his charitable confidence towards the seduced people, doth evidence how dangerous their error was, notwithstanding, by denouncing God's judgement against their prime seducers; But he that troubleth you, shall bear bis judgement, saith he. 6. How the native and ordinary effect of error is to trouble the Church's 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 Church's 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 judgement 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 judgement. 8. So just is God, that when He maketh inquisition for blood in His day of vengeance, He will suffer no impenitent transgressor, how subtle soever, escape His most accurate search, nor yet pass free from the dint of His avenging stroke, whoever he be for parts, power, or estimation: for, he speaketh in the singular number, he that troubleth you, to show, that every one, and, as it were, apart, and one by one, should be taken notice of, and shall bear his judgement, 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 cross 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 judgement with them in the present controversy. 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 Cross, or doctrine of the Cross, as 1 Cor. 1. 18. The truth of both which consequences lieth 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 faithful 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 Heretics: 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 opposites, that they are secretly and underhand of the same opinion with themselves, and that sometimes they declare their judgements to that purpose: for, so did they report of Paul, as is here supposed; If I yet preach Circumcision. 3. The faithful 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 ourselves 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 liars, while we go about to justify ourselves; 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 faithful Minister neither aught, nor will conceal any part of necessary Truth, which he is otherwise called to preach, though he certainly know, he will incur hazard, loss 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 people's salvation call 〈…〉 for the preaching of it, though embittered 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 Cross is ceased. 7. If men once place Religion and Worship in rites, ceremonies, and such external observances, the most substantial Truths of God and duties of Christianity, will not bear so much weight with them in progress 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, seeing 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 Cross ceased: which implieth, 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 showeth 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-guide (Joh. 20. 23.) being convened 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 God's People, frequently used in the Old Testament, as Gen. 17. 14. which did express 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 itself exposed to contempt; and therefore would rather doctrinally declare, what censures such persons deserve, than actually inflict the censure itself: for, though Paul by himself alone, had power to cut off and excommunicate, 1 Tim. 1. 20, yet, the infection had so spread itself 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 extreme of abusing their Christian liberty, 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 carnal 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 fulfil 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 employ 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 aught 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 subtlety of inbred corruption, as that it perverteth 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 licentious, 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 therefore 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 usemaking of christian liberty; Only use not liberty for an occasion of the flesh. 5. It is not sufficient for the right usemaking of christian liberty, that we do not from thence take occasion to sin ourselves, 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 lose the ty of any necessary duty, which we are under, whether to God or man. The yoke of duty is no ways repugnant unto, but very consistent with christian liberty: for, the Apostle, having at large exhorted them to stand to this liberty, he subjoineth, 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 freemen, 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 employments, 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 enjoineth 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 neighbour's 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 itself, 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 easy.   

Vers. 14. For all the Law is fulfilled in one word, even in this: Thou shalt love thy neighbour as thyself.  
HE enforceth the last Rule by two Reasons, first, This serving one another by love, is the most compendious way to keep the whole Law, seeing 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 sincerity as we do ourselves: 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 always remain a rule of our new obedience, though it cease from being a Judge either to justify, or condemn us: for, the Apostle enforceth the duty of love from the authority of the Law, which doth enjoin it; for, all the Law is fulfilled in one word, etc. saith he. 2. Love to our neighbour is a most comprehensive duty, as comprising not only inward affection, but also outward action, and extending itself to all the duties both positive and negative, which are enjoined by the whole second Table; (See Mat. 22. 39) love thy neighbour as thyself. 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 conscientious 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 enjoin 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 God's glory and his neighbours good to the fulfilling of his own fleshly lusts) be nowhere commanded, but expressly guarded against, Mat. 10. 39 Yet, there is a lawful orderly love to self, which is enjoined unto every man: so as that by all lawful means he labour to maintain what honour God hath put upon himself according to the fifth Command, 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 ourselves, supposeth we ought to love ourselves, 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 aught to love ourselves; Now the Law commandeth to love our neighbour as ourselves.   

Vers. 15. But if ye by't and devour one another, take heed that ye be not consumed one of another.  
HEre is a second argument, to enforce the exercise of mutual love, taken from some dangerous effects, which, doubtless, 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, rail, and reproaches, set forth by the biting of wild 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 judgement 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 sectarian spirit doth ordinarily pretend to much sobriety and meekness, 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 always found most bitter and cruel: for, the effects of this renting schismatic spirit among those Galatians, were no less than biting and devouring one another. 3. In time of Church-divisions, though that party which is for truth and piety be always the most sober, Judas v. 20. 21. yet, considering that even they have much unmortified corruption apt to be provoked by the insolency of their schismatic 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 rendered 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 by't 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 sinful means, Then especially is schism the forerunner and procuring cause of desolation and ruin 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 hoped-for victory against their contrary party, Act. 15. 37, etc. So it were no small wisdom, before folk meddle with strife, so as to engage their fleshly passions in it, however they may be otherwise provoked, seriously to project and consider what woeful, 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 fulfil 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 usual 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 newman 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 showeth 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 complete 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 kerbed 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 (which sometimes hath come to pass, 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 fulfil the lusts of the flesh. 3. The sin of lust and covetousness, as it speaketh the first motions of corruption, whether in our understanding, will, or sensual appetite, towards unlawful and forbidden objects, namely, such motions as are sudden, and run before our deliberate consent, they cannot be wholly abandoned by the child of God in this life, no not, though he use the utmost of diligence and watchfulness: for, upon their walking in the Spirit, he doth not promise that those lusts shall not be in them; only, they shall not fulfil the lusts of the flesh. 4. It is a Minister's duty to insist so far upon any point of necessary Truth, until 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 fulfil 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 suppress 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 showeth it doth follow, that we cannot completely effectuate neither the good nor the evil which we would; the flesh always 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 easy 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 dead, dull, or merely 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 battle 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 tide 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 itself, 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 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 always more fierce, as the action is carried-on towards its full accomplish meant 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, showing 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 rebel, as being desp 〈…〉 to get all done which the Law enjoineth. 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 enjoineth, 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 guide and leader to the godly in all their actions which are truly spiritual, In so far as, first, itself is ruled by the Word, and to be tried by the Word, Isa. 8. 20. which Word alone is the external light and lantern to direct our steps, Psal. 119. 105. as the light of the Sun or candle is to the eye. Secondly, the work of Grace itself, as the understanding is thereby enlightened, 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 rendered able, and made actually to walk in the ways 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 enraged and made more violent: for, the Apostle (being to prove that those who are led by the Spirit do not fulfil 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, uncleanness, lasciviousness, 20. Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditious, heresies, 21. Envyings, murders, drunkenness, revel, 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 easy 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 pass judgement 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, expressly showing 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 filthiness betwixt parties, whereof one at least is married. Secondly, Fornication, or the sin of filthiness betwixt parties both free from the yoke of marriage. Thirdly, Uncleanness, under which are usually comprehended all other sorts of filthy lusts, and particularly that against nature, Rom. 1. 24. Fourthly, Lasciviousness, or wantonness, whereby is meaned all petulant and wanton behaviour, tending to excite the lust of filthiness, whether in ourselves or others. These are, ver. 19 Fifthly, Idolatry, a sin whereby religious worship, due to God only (Mat. 4. 10.) is given unto those which by nature are no gods, chap. 4. 9 or, whereby the true God is worshipped 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 entered a covenant, either express or implicit, 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 wonderful, so far as God permitteth. Seventhly, Hatred, or, as the word signifieth, enimity and hatred in the heart towards our neighbour, joined 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 forementioned enimity and alienation of hearts. Ninthly, Emulations, not that good emulation whereby we strive to excel others in that which is good, not for love of applause or other by-respects, but merely 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 joined 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 signify a certain kind of litigious striving, probably about civil rights and interests, which, when it is for trifling matters, or in defence of unrighteousness, (1 Cor. 6. 8.) or separated from a spirit of Christian meekness and condescendence (1 Cor. 6. 7.) is a work of the flesh here condemned. Twelfthly, Seaitions, or renting of those into divers factions, who ought to be joined 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 gross 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. Fourteen, Envyings, which are those base passions, whereby we grieve at the good and prosperity of others, without any endeavour to attain unto that good ourselves. Fifteenthly, Murders, or slaughters, which frequently follow upon the for 〈…〉, whereby is not meaned the execution of public justice upon malefactors; for, that is commanded, Leu. 24. 21. but the satisfaction of private revenge, by shedding of blood, and the taking away of our neighbour's life unjustly, though under pretence of public justice, 1 King. 21. 13. Sixteenthly, Drunkenness, 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 signify excess of belly-chear in riotous feasts, joined with all sorts of lascivious behaviour. The Apostle, having made this enumeration, that he might terrify them from the practice of those evils, giveth them timous warning now by Letter, as he had done formerly by Preaching when he was with them, that impenitent persisters in these and such like sins, should never inherit the Kingdom of Heaven, and by consequence should be eternally damned, Mat. 25. 41. I say, impenitent persisters; for, this and all such threatenings 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 judgement 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, heresy, variance, strife, etc. and, as it seemeth, all the rest have been but too commonly practised amongst them, as adultery, fornication, etc. 3. Sin hath seated itself, 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; 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, uncleanness and wantonness, and the two last, belong to the sensual appetite, Idolatry and heresy 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 grossly scandalous evils, works of the flesh, excluding those who are guilty from the Kingdom of Heaven, such as Adultery, witchcraft, etc. 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 gross, as being against all piety, conscience, and the very light of nature itself, 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, etc. 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 showing that they who do such things shall not inherit the Kingdom of God. 6. That a Minister may bear down and suppress 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 gross and external acts of sin and wickedness, 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 uncleanness, but also of wantonness; not only of witchcraft, but also of hatred and variance, which 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 faithful and timous warning unto every man of his spiritual hazard; lest otherwise the blood 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 success; yet, the Minister of Christ, must not faint nor despair, as if there were no hope; but aught to renew his zeal, and reiterate those very same warnings and threatenings, as not knowing when the Lord may give the long, wished-for 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, jam. 1. 12. So this Kingdom is given, not for our merit or works, but by right of sonship and by virtue 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, long-suffering, gentleness, goodness, faith, 23. Meekness, temperance: against such there is no Law.  
THe Apostle, in like manner, for the better understanding, and the more easy practising of the remedy prescribed against fleshly lusts, ver. 16. He giveth a catalogue of some of those gracious virtues, 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 wholesome 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 more virtues than those, as knowledge, hope, patience, 2 Pet. 1. 5, etc. but, because those are virtues 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 itself, 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, Long-suffering, whereby we moderate anger, do patiently bear, and forgive even many injuries, Col. 3. 12, 13. Fifthly, Gentleness, or kindness, whereby we labour to be affable and pleasant unto our neighbour, and easy to be entreated, even when he hath wronged us, Rom. 12. 14. Eph. 4. 31. Sixtly, Goodness, a virtue 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 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, Meekness, a virtue 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 suppress 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 virtues, 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 flower 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 controversy betwixt Paul and his adversaries) doth expressly 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 virtues, or the fruits of the Spirit to grow and thrive in our heart, unless 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 mortify 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, etc. 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 virtues; otherwise sin, being as it were overpowered, may lurk for a season, but will afterwards revive and take strength, Mat. 12. 44, 45. for, the Apostle, having engaged them to mortify the works of the flesh, doth now excite them to the exercise of gracious virtues; But the fruit of the Spirit is Love, joy, peace, etc. 3. There is no virtue truly saving and acceptable to God, but that which floweth from the grace of regeneration. The virtues of the Heathen, how excellent soever they seemed to be, were but shadows of saving virtues, 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 virtues 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 disquietness 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, etc. 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 virtues 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 Christ's, have crucified the flesh, with the affections and lusts.  
THe Apostle, in this Verse, addeth a new Argument to enforce 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 fulfil the lusts of the flesh; because those who are Christ's, as they all professed themselves to be, have by virtue of Christ's death, crucified and put to death their fleshly corruption, with all its sinful motions, whether they be sinful affections and passions, such as those, whereby the man's mind doth suffer, is troubled and afflicted, as malice, envy, 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, uncleanness, 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 Cross (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, ver. 18. and in this verse, they who are Christ's, 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 Christ's, 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 fulfil the lusts of the flesh, because all of them were engaged by profession to crucify the flesh, and some had actually begun to do so already; They that are Christ's, have crucified the flesh, saith he.   

Vers. 25. If we live in the Spirit, let us also walk in the Spirit.  
HE enforceth 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 newman of grace in the heart. The force of which consequence lieth 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 Lord's People, without so much as touching them with one of his little fingers himself, Mat. 23. 4. but aught to lay the edge of every necessary exhortation unto his own heart with the 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 copy 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 graceless 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 Soldiers do march into the battle; Let us walk in the Spirit, saith he. 4. Though a man cannot pass sentence upon his state before God, whether it be good or bad, by some more or fewer particular acts of his life, 1 King. 8. 46. yet he may and aught to pass sentence upon it according to his way, and the ordinary strain of his life and conversation. A godless 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 enforced the usemaking 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 vainglorious man's 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 vainglorious 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 sinful, 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 praiseworthy at all, as not being commended of God, Philip. 3. 19 or when we seek after applause from men, even for things praiseworthy, 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 or empty glory, See Philip. 2. Vers. 3. Doct. 2, 3. Doct. 3. This lust and desire of vain glory is so subtle, 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 ourselves do so much adore; that the best of men, and those who are endued with excellent graces, gifts and privileges, 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 praiseworthy to provoke and excite one another to love and good works, Heb. 10. 24. chiefly by our good example and forwardness 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 sinful course for their own ease or redress (1 Sam. 25. 33, 34.) we are herein guilty, and that not only of committing sin ourselves, 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 less pleasant and base sins, which of necessity do accompany it; that so our indignation may be heightened 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 dependence which two other vexations and base evils have upon it; Provoking one another, envying one another, saith he.    

CHAP. VI  
IN the first part of this Chapter, he presseth the exercise of mutual love, in two exhortations. And, first, he exhorteth them to endeavour the reclaiming of those who were fallen, ver. 1. and to bear patiently with the sinful infirmities one of another; because, first, hereby they should obey the Command enjoining mutual love, ver. 2. Secondly, self-conceit, which marreth the exercise of this duty, is but a self-deceiving, ver. 3. And therefore he prescribeth a remedy against that evil, to wit, self-searching; And enforceth it, because, first, they should attain to such gloriation as God alloweth of, ver. 4. And secondly, every man must give an account of his own actions to God, ver. 5. In the second place, he exhorteth unto beneficence in the general, and especially towards their Ministers, ver. 6. And, having held forth God for a party unto those who neglect this duty, he doth press it from the similitude of sowing and reaping, ver. 7. which he enlargeth, and applieth to an harvest of death and corruption to be reaped by those who do evil, and of life eternal by those who do well, ver. 8. whence he enforceth perseverance in the study of beneficence, promising the expected fruit of their so doing in due time, ver. 9 and so concludeth the exhortation, pressing upon them the usemaking of the present opportunity, ver. 10.  
In the second part, he concludeth the Epistle; first, insinuating how much he loved them, ver. 11. Secondly, insinuating that the false Apostles were not acted from love to them, but from hypocrisy, worldly policy, ver. 12. and from vain glory, ver. 13. Thirdly, he opposeth his own truly Christian carriage to those sins of the false Apostles, showing he gloried only in the cross of Christ, and that the world, and applause from men were undervalved by him, ver. 14. Of both which he giveth two reasons, first, nothing worldly is accounted of by Christ, but the new creature only, ver. 15. Secondly, glorying in Christ, and in the study of piety, and of the new creature, is the only rule, in walking according to which, there is peace, ver. 16. Fourthly, The Apostle (having discharged any to trouble him further, whether by their errors, or calumnies, seeing the standing prints of his sufferings did abundantly refute both, ver. 17) saluteth them with his ordinary farewell-wish, ver. 18.  

Vers. 1. BRethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, 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 enjoined, 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 subtle snares of sin and Satan, which had entrapped 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, inconsiderately and suddenly surprised with any sin (for, the active Verb of the word overtaken, in the Original, signifieth to do a thing preposterously and in haste, 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 meekness, suppressing all fleshly passions, and revengeful affections. Which exhortation he enforceth by two arguments: the first whereof is laid down by 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 surprised 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 sinful 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 ourselves towards them in the spirit of meekness: 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, etc. which supposeth that some were apt to think themselves freed from the duty here commanded towards a person so overtaken; and the Apostle showeth, that nevertheless 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 rigour 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 critic, and lofty censurer of another man's 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 show that this sin here guarded against, hath some kind of dependence upon vainglory; Let us not be desirous of vainglory, chap. 5. 26. And, if a man be overtaken in a fault, restore him in the spirit of meekness. 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 enforce the exercise of love and meekness upon those Galatians in the 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 show his falling in sin is rather to be pitied, than made a wonder of; and withal transferreth the guilt of the sin in a great measure from the person himself to the subtlety of Satan and violence of the tentation by which he was surprised and overtaken; every one whereof doth doth serve as a motive unto that pity and meekness 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 meekness prevaileth nothing in order to their reclaiming, are to be used with more severity and rigour, 1 Cor. 4. 21. Yet others, concerning whom we have not ground in charity so to judge, but rather that they are surprised by the violence of some prevalent tentation, aught to be more gently dealt with: for, they are only such, whom the Apostle will have to be used with a spirit of meekness; If a man be overtaken in a fault, restore such an one, etc. 5. So subtle 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 child of God be not all the more circumspect and diligent, Mat. 26. 41. he cannot choose but be surprised, 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 surprised, 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 guiltiness, (for the Command is given unto all, Leu. 19 17.) yet, the more holy men are, and the further they have advanced in the ways of piety, they are the more obliged to go about this duty, chiefly, because they are in a better capacity to discharge it; as being less 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 always 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 child 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 tenderness, 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 meddled with by others for that end; as a man who hath a bone disjointed can hardly endure to have it touched: The word rendered restore such an one, doth bear so much, as signifying to set in joint the dislocated members of the body, So that sin putteth the soul as it were out of joint. 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 (Leu. 19 17.) prayer to God on their behalf, jam. 5. 14, 15. (all which, and other means in order to the same end, are to be gone about by private Christians by virtue of that tie which christian charity, and their mutual relation one to another, arising from their being members of one body, do lay on; and by public Ministers and church-guide, by virtue 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 tenderness, if he would attain the proposed end: for, saith he, Ye who are spiritual, restore such an one, or, set him in joint again; It is a phrase borrowed from Chirurgeons, who, being to deal with a disjointed bone, will handle the same with skill and tenderness. 10. The grace of meekness, whereby we moderate inordinate anger, and speedily repress revengeful passions, before they come to any great height, Eph. 4, 26. as it is the work of God's 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 meekness, or, in meekness, 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 gross 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 yielding to the tentation, when it should be presented, otherwise the argument had not been of such strength to enforce upon him the exercise of meekness 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 weakness, and how the root of our neighbour's 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 meekness, pity and compassion towards their person: for, the Apostle, to enforce the former exhortation of restoring their fallen brother in the spirit of meekness, doth enjoin, consider thyself, lest thou also be tempted. 13. So prone are we to entertain good thoughts of ourselves, 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 weakness, and of every other thing which may keep him low in his own eyes, without insulting over, or despising of others, as appear from Paul's changing of the number: for, having said, Ye who are spiritual, restore, etc. in the plural number; here he saith, considering thyself, lest thou also, etc. 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 another's burdens, and so fulfil 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, until they be amended, and the sinner reclaimed: which 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 envy, 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, backbiting, self-seeking, and such like, Prov. 16. 28. Secondly, he enforceth the exhortation, thus enlarged, by a second argument, to wit, That hereby they did fulfil the Law, or command of mutual love, which he calleth the Law of Christ; not as if love to our neighbour had not been enjoined 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, etc. 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 press 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 fulfil 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 burdensome sometimes to themselves, and frequently unto others: So we ought not to break the bond of common society, which we are otherways tied unto, because of those: but are to persist in it, patiently bearing those infirmities which we cannot otherways help: for, saith he, Bear ye one another's burdens. 2. This duty of bearing with the infirmities of others, doth well consist with the use of such lawful 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 another's 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 heartless 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 another's 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 sympathising with him under his spiritual 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 fulfil the Law of Christ, saith he. 5. In what sense and measure the child 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 blameless conversation, and by his bearing with him under his infirmities, in order to his recovery, in that same sense and measure he attaineth to fulfil 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, (jam. 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 another's burdens, and so fulfil 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 showing 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 err in passing judgement of himself (as the word doth signify) 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 conscientious practice of the commanded duty: for, Paul, having exhorted to restore those who are fallen, and to bear one another's burden, he doth now dissuade them 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 judgement hath sometimes its rise from some unmortified and raging lust in the heart and affections, the prevalency whereof doth bias the understanding, and in progress of time doth unperceivably incline it to assent unto those opinions as Truths which may most gratify those unmortified lusts: for, saith he, He who thinketh himself something, deceiveth himself, or, maketh his mind to err; 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 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 dissuade 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 employ 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, seeing every man is nothing.   

Vers. 4. But let every man prove his own work, and then shall be have rejoicing 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 ourselves with others who are worse than ourselves (for, we may, and ought compare with those who are better than ourselves, that so we may be humbled, 2 Cor. 10. 12. but this comparing with those whom we esteem worse than ourselves, 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 God's Word, without comparing it with the carriage of others (for, so they behoved to try the work of others also) and 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 rendered prove, signifieth also to approve, as Rom. 14. 22. 1 Cor. 16. 3.) Which exhortation is enforced 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 ways approve of, 1 Cor. 5. 2-. Doct. 1. As a man who would set against a sin to purpose, and with success, must search out, and set against every other sin which doth ordinarily prove an occasion of that sin which he intendeth to subdue and mortify; So the Minister of Christ, in the reproof of sin, aught to point forth unto the Lord's People those things which are the fuel and occasion of such and such sins, and press upon them an abstinence even from those: for, the Apostle, having dissuaded (ver. 3.) from self-conceit, doth here point at the occasion of that sin, even their comparing themselves with others, whom they judged worse than themselves, and dissuadeth 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 God's 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 the word signifieth; and such a probation must be here meaned, otherwise the Apostle's consequence should not follow upon a man's proving his work, even that he shall have rejoicing in himself. 3. Though Civil Magistrates and church-guide 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 employed, 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 enjoined; 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 ourselves, 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 press it as an help to that duty of tenderness and compassion towards those who are overtaken in a fault, enjoined, 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 rejoice because of them, but also to express their joy, 2 Cor. 1. 12. 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 goodwill, 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 uprightness before men, when it is unjustly called in question, 2 Cor. 12. 11. Joh 27. 4, etc. 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 rendering 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 lawful 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 rejoicing (or boasting) in himself alone. 6. That a man may warrantably and upon good grounds thus rejoice 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, 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, enforcing 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 pass 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 tenor of the Gospel, affirming that Believers shall be reckoned with by God, as they are clothed, not with their own righteousness, but with the unspotted righteousness of Christ their Cautioner, Philip. 3. 9 for, it is evident from the scope, that the Apostle excludeth only the infirmities of other sinful men, like unto ourselves, from being the rule, according to which God will pass sentence, and not the righteousness 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 thread to conduct him in falling upon the genuine and literal meaning of the particular words & sentences, and will 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 will vanish; for, by bearing one another's 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 appear from ver. 1. and in this sense every one ought to bear one another's 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 enforce 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 men's 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 mind that great Account which we must give to God, and to busy ourselves 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 employed 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, enjoined 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, rendered is taught, doth signify: or, more generally (as the word is here rendered, 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 virtue of their public 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 the House of God; so the wisdom of God hath thought it fit, because of our weakness (Deut. 5. 23, etc.) to teach us not by His own immediate Voice from Heaven, nor yet by glorious Angels, but by the Ministry of men like unto ourselves, and those not usually of the greatest sort, but of such as stand in need of the people's benevolence for their worldly subsistence, 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 entangled with the affairs of this life, 2 Tim. 2. 4. and seeing 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 painful 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 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 public 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, etc. 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 public allowance for them, or, if turning persecuter, he take that which is already provided by the Law for that use from them, Than 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 Church's maintenance is only due unto such Ministers as have abilities to preach the Gospel, and are faithful 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 painful, Mat. 23. 2, 3. yet it concerneth those whom Christ hath entrusted to be Overseers of His House, to be careful that such who are either really unfit, or unwilling to preach, be removed from their Charge, and not suffered to eat up the Church's 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 naughtiness 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 mouths 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 press 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 men's actions are, whether good or bad, (which are compared to seed, Prov. 11. 18. and 22. 8.) and more particularly as they employ their temporal goods (the employing 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 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 backwardness in people to bestow any thing for upholding the Gospel in the public 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 kith much in that wherein his particular advantage is any way concerned, suffer this sin to go unreproved more than others; seeing it tendeth so much to the Gospel's prejudice, and that it is excess 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 always the sinner's party, whatever sin he doth commit, Psal. 51. 4. yet, seeing 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 public Worship; therefore He is in a singular manner party, and will kith 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 subtle wits may so excuse their sin, as thereby to cast such a blind before the eyes of men, as they will hold them innocent, or at lest cannot know how to fasten guilt upon them; yet the alseeing 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 practices so handsomely that men shall find nothing for which to blame him, as if, because unbiased man cannot find him out, that therefore he shall escape the accurate search of the alseeing 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 cheerful, liberal and christian beneficence, is not to be despaired of: nor yet the justly deserved judgement denounced against the wicked for their evil works, and chiefly for their niggardly 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 threatened judgement, 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 works of charity and beneficence, is a strong encouragement to fruitfulness in works of that kind; So it is lawful for Christians to have an eye to this reward, as a motive whereby to work up their backward hearts unto a willing compliance 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 mind 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.  
What 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 sinful effects thereof, is the true seed of death and perdition. And, secondly, that renewed and spiritual men, who employ 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 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 comprised 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 employing 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 temporal 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 mere folly, while they employ 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 loss and detriment; yet the end shall prove, that those who thought themselves only wise men and gainers, have been but mere 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 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 happiness, 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 unreconcilable 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 selfsame 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, 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. etc. and that they would persevere to the end in that study, notwithstanding of all contrary discouragements, without base and cowardly ceding unto them; and enforceth 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 withal, 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 entering 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 unworthiness, 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 propenseness in all to sit up in that course, and to give it over immediately, or soon after they have entered 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 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 freegrace unto His People's 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 immediately after death, is always the due and proper time, and hath a fitness 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 rendered time, signifieth properly an opportune time, the very article or point of time which determineth the fittest opportunity for doing any business; 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 slackening and remitting somewhat in our course; for, this befalleth sometimes the choicest Saints of God, Psal. 73 2, etc. but such a fainting as maketh the fainter totally and finally abandon the ways of God, which is not incident to the real child 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 household 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 usemaking 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 until then neglect to do good, doth end with it. And 2. to some parts of that time, in which there is more ready access unto duties of that kind, than at other times. And secondly, he showeth the persons unto whom they should do good, first, to all men whomsoever; next and especially unto those, who, being conjoined by the ty of one common Confession of Faith in Jesus Christ, are Members of His Church, which is as it were His Household, 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 dependence of purposes; but, having such a scope proposed unto himself to aim at, whether the illustration and confirmation of a truth, or the enforcing 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, etc. Yea, and for the better help of people's memory, and better carrying along of their attention, with the thread of his whole discourse, he would frequently inculcate and reassume 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 enforcing 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 itself, ver. 6. ver. 9 and here, As we have opportunity, let us do good. 2. The servants of Jesus Christ should so press 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 passed, will not possibly return; therefore are we to look upon them, as a pressing call from the Lord to set about the duty, and aught without delay or foreslowing, close with that call: for, all this is imported by saying, As we have opportunity, let us do good, seeing, as we show, this opportunity relateth in part to some pieces of our time in this life, in which we have more ready access to the duties of beneficency than at other times, and it hath the force of an argument to press the duty, as supposing it will not always last. 4. As all opportunities of this kind are confined within the narrow precinct of this present life, there being no possibility of doing good in the way which we now do it, or, of being beneficial 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 lieth, Eccles. 11. 3. So, because the time of this life is uncertain (jam. 4. 14.) therefore we ought to bestir ourselves in the usemaking 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 household, 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 conjoined, 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 handful 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 domestics of one family which is the Lord's: for, saith he, Do good especially unto them who are of the household of faith, the designation which he giveth them of one household 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 kindred, 1 Tim. 5. 8-. And, fourthly, among strangers, unto those who profess 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 express 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 household of faith; he saith, especially, because the comparison is among those who are strangers, and not under any relation of kindred 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 Paul's, if he had employed 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 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 lawful in itself, and advantageous 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 vainglory, 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 ways) 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 persuaded 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 persuade the Galatians how much he loved them, and that they might be excited to bring forth fruits answerable to his pains, doth show how large a Letter he had written unto them with his own hand.   

Vers. 12. As many as desire to make a fair show in the flesh, they constrain you to be circumcised: only lest they should suffer persecution for the cross 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 without the which they could not be saved, whereby they laid upon them a kind of necessity, and constrained them to be circumcised, and showeth three principles from which they did herein act, two whereof are in this verse; first, from hypocrisy, or a desire to make a fair outward show of Religion by observing those fleshly and carnal rites, such as Circumcifion, difference of meats, legal purifications, and the like, enjoined by the ceremonial Law. Secondly, from pusillanimity, or a politic design to eschew persecution from their Countrymen 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 Cross 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 enrage 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 show, 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 hypocrisy loathsome both to God and man; and that especially when people affect a show 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 show of Religion by observing such carnal rites as God had now abolished under the Gospel; As many as make a fair show 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, doth most run out upon the externals of Religion, thereby affecting a fair show, 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 show 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 embraceth darkness for light, Isa. 5. 20. and uncessantly vexeth them until 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 apostasy from Truth, yet by coming a great length in making shipwreck of faith and a good conscience, only to gratify 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 politic 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 cross of Christ. 5. Though Heretics and every one who are carried away with a spirit of error, pretend to conscience, as that which they desire 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, politic 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 cross 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 politic 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 progress of time: for, so the persecuting Jews did not molest those Christians who were circumcised; though they did otherwise profess 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 cross of Christ. 7. As a desire to eschew a suffering lot and persecution even for Truth by all lawful means, is no ways sinful, but commanded, Mat. 10. 23. and commendable, Prov. 22. 3. So, to dispense with the least jot of Truth, and to embrace the smallest of Errors contrary to Truth, that hereby the greatest of sufferings might be eschewed, is blame-worthy, and extremely sinful; seeing 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 politic 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 vainglory, 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 Judaisme. Doct. 1. As we would not lightly, and without evident cause charge any with hypocrisy, 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 suspect, 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 press most vehemently upon others, it cryeth aloud that they are men destitute of conscience, and that they speak and preach, not because they believe, but for other base ends: for, Paul, having charged his adversaries with hypocrisy in their so much urging of Circumcision, ver. 12, he giveth a reason for his so doing, to wit, their godless conversation and careless 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 mouths of His Servants, is quick and powerful, and sharper than any two-edged sword, so as it entereth 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 vizard, 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 trophies of his victory, and speaking proofs of his unparallelled 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 schismatic 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 cross 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 apostolic conversation and carriage to those sins of hypocrisy, carnal policy, and vainglory, which he hath shown to be in the false Apostles: And, first, in opposition to their vainglory, mentioned, ver. 13. he declareth that the matter of his gloriation and boasting was only in the cross of Christ, that is, the all sufficient, expiatory and satisfactory sacrifice of Christ upon the Cross 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 showeth, in opposition to their hypocrisy and desire to make a fair show in the flesh, that by Christ, or by His Cross (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 undervalved 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, undervalved and despised by the men of this world; for, to be crucified in both sentences, signifieth the same thing, even to be contemptible and undervalved, as those were who died by that ignominions and cursed death upon the Cross, Deut. 21. 23. Doct. 1. It is praiseworthy 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 glass, they and others might see their duty in opposition to those sins; But God forbid, saith he, that I should glory, etc. 2. Though the goodness or badness of men, who maintain and labour to propagate opinions, are not sufficient arguments to prove either the truth or falsehood of what they maintain; seeing even the Godly may err, 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 lawful and opportune to compare the pious conversation of those who are for Truth, with the impiety, pride, and vainglory 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 vainglory, to their hypocrisy, baseness and vanity: and this to make his former arguments weigh more with those prejudicated Galatians, as appeareth by comparing the two former verses with this and those which follow; But God forbid that I should glory, etc. 3. Though it be lawful 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 unlawful; yea, no less 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 Cross, 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 Cross 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, joined with an earnest desire of a more near union with Him, and with an acquiescence in Him as its own, if so the heart be already persuaded of interest in Him; yea, and will sometimes express 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 cross and sufferings of Christ effectually applied by faith, have that much power and virtue 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 usemaking 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 virtue of His sufferings, and nothing else; By whom, or, by which cross, 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 account 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 account which ought to be had of Jesus Christ cannot but be decaying much; for, with Paul, I glory in the cross 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, (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 shameful 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 cross of Christ, and not in those fleshly privileges, or ordinances, and why the world was crucified unto, and undervalved by him, to wit, because those things which were matter of gloriation to the false Apostles, and by making an outward show 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 withal, showeth that the new creature, or the renovation of the whole man by God's omnipotent creating power in knowledge, (Col. 3. 10.) righteousness and true holiness (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 Christ, and people's interest in Him; So for that reason, a godly heart will be more dead unto, and less 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 ways 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 less than almighty creating power is requisite 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 justify him, except in so far as the grace of Faith is included in it; for, Faith alone doth entitle a man to Christ, (1 Joh. 5. 12, 13.) and justify 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. 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 aught to walk in their several employments. 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 joined to the People of God by Circumcision, to whom those promises did belong; he showeth 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 divers. 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 upon others, but there is a fixed, 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 cross 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, aught to make themselves conform: for, the word rendered 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 itself, 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 subtle are those tentations which Satan setteth on foot to make us transgress 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 rendered walk, signifieth to walk orderly, attentively, as Soldiers 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 counterbalance 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 hindered by the malice of men: for, peace shall be upon them, and mercy, saith he; the word rendered, upon them, is emphatic, 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 encourage 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 showeth, 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 countrymen and others, for his sincere preaching of the Gospel, without any mixture of Jewish Ceremonies (2 Cor. 11. 24) the marks, scars, or prints whereof, which were yet visible and to be seen in his body, did sufficiently witness 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 cross for the speaking of truth, ver. 12. Doct. 1. Though it be the duty of Ministers to contend for Truth against Error, Judas, v. 3. and to wipe off that disgrace which adversaries intent 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 practical 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 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, rendered trouble, signify. 2. When the mouths of heretics and slanderers cannot be stopped with reason and fair persuasions, 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 persuasions already by his Apostolic 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 disgraceful usage from raging persecuters, as if they were the basest of slaves, malefactors, and the very off-scouring 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 memorial of their sufferings, as they do judge of the stripes and scars 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 of that person, seeing 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 heretics 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 add weight to all his other arguments, and argue his sincererity and uprightness 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 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 hypocrisy, Mat. 15. 8. for, the Apostle wisheth the grace of God to be with their spirits, by seating itself 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.    
FINIS.   

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

CHAP. I.  
IN the first part of this Chapter (after the Inscription, ver. 1, 2.) the Apostle unfoldeth the grounds and causes of the salvation of sinners, ascribing all unto God's free grace in Christ: which he doth, first, generally, by way of thanksgiving unto God, ver. 3. Secondly, more particularly: and first, he treateth of the grounds, causes and means of salvation, as they were prepared in the eternal decree of election; which he describeth from those ends which God intended in that decree, as our sanctification, ver. 4. our adoption or glorification, ver. 5. and the glory of His grace, ver. 6. Next, as they were purchased by Christ in the work of redemption, ver. 7. And lastly, as they are applied unto the Elect in their effectual calling, ver. 8. which is illustrated from the mean made use of for bringing it about, to wit, the revealing and publishing of the Gospel, ver. 9 and from the end intended by God in the use of this mean, even the gathering together in one of all the scattered Elect, ver. 10. And thirdly, he cleareth yet further the former doctrine concerning the freedom of God's grace through Christ in our salvation, by giving some instances of it, 1. In the believing Jews, ver. 11, 12. Next, in the believing Gentiles, ver. 13, 14.  
In the second part of the Chapter, he doth indirectly incite them to constancy and progress in the knowledge of this doctrine; first, by showing how he blessed God, and prayed unto Him for them, ver. 15, 16. Secondly, by holding forth a short sum of his prayer unto God on their behalf, even that God would bestow a greater measure of wisdom and saving knowledge upon them, ver. 17, 18— whereby they might know those good things, which they were to partake of in Heaven, ver. 18. together with the working of God's mighty power in, and towards Believers, ver. 19 Thirdly, by commending this power of God unto them, from its mighty working in order to Christ's exaltation, ver. 20. which exalted state of Christ, he showeth, doth include power and superiority over all creatures in general, ver. 21, 22-and over His Church in particular, ver. 22, 23.  

Vers. 1. PAUL an Apostle of Jesus Christ by the will of God, to the Saints which are at Ephesus, and to the faithful 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 Penman; 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 faithful, ver. 1. Thirdly, the Apostle's usual 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 ourselves: hereby to try His People's obedience, Mat. 10. 40. and because their infirmity could not well endure the ministry of others, Exod. 20. 19 For, Paul is employed 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 showeth he was called to the office of an Apostle before he did meddle with it; An Apostle of Jesus Christ by the will of God. 3. The power of God not only can, but also frequently doth gather and preserve a Church to Himself, even where Satan's seat is, and wickedness 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, seeing the best of them are but sanctified in part, 1 Cor. 13. 12. having the dregs of corruption always remaining, and frequently stirring in them, Rom. 7. 23. for, the Apostle's wish in behalf of the Saints at Ephesus and faithful 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 Man, God is His Father by virtue of the personal union of the two natures in Christ, Luke 1. 32—. The reason of which his thanksgiving to God he showeth 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 showeth are bestowed upon Believers in Christ, He, as our Head, Attorney 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 virtue 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 bless 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 fullness of blessedness in God, as nothing can be superadded, Joh 22. 2. Yet it is our duty to bless Him so, as that being convinced of that blessedness, 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 express 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, etc. but also and mainly in our life and actions, 1 Cor. 10. 31. for, Paul doth here bless the Lord; Blessed be God, saith he. 2. It is a looking to God with respect had to Jesus Christ, which inflameth the heart with such a mixture of love and admiration at His excellencies and worth, that it must of necessity break forth in blessing of Him: God considered without Christ being a consuming fire, to whom there can be no confident approaching by sinful 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 steadfastly behold His attributes and excellencies, rejoicing 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 woeful 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 bless 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 wellbeing, 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 spiritual blessings. 6. Though God, considered as Creator and merciful upholder of His own creatures, doth bestow temporal blessings upon the world, even upon those who never heard of Christ, Psal. 17. 14. yet, spiritual blessings, such as the saving graces of faith, hope and love, come from God, being considered not as Creator, but in, and with relation to Jesus Christ, who behoved to purchase those blessings of new, before fallen man could acquire either a right unto them, or possession of them: for, saith Paul, it is the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings; and again, He hath blessed as in Christ. 7. Spiritual blessings, to wit, those of them which are absolutely necessary to salvation and eternal blessedness, 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 holiness, 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 Spiritual 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 pass, as in the production of other natural effects: for, as the word is well rendered, in beavenly places, and better than in heavenly things; so it seemeth the bestowing of those spiritual blessings, is ascribed to God in heavenly places, mainly because their original is only from Heaven, and not from earth; With all spiritual blessings in heavenly places.   

Vers. 4. According as He hath chosen us in Him, before the foundation of the world, that we should be holy, and without blame before Him in love.  
THe Apostle, in the second place, treateth of those spiritual blessings more particularly, and so doth branch forth at large that reason of his thanksgiving to God presently mentioned, and this in pursuance of the former scope, which is to show, 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 showeth, first, That these spiritual blessings are bestowed upon Believers in time, not by chance, or rashly, not from any worth in the receiver, but according as God had fore-ordained in His decree of Election, whereby, before the foundation of the world, that is, from all eternity (See Joh. 17. 24) He did choose some of mankind to eternal life (Mat. 25. 34.) passing by others, and did choose them in Christ, not as if Christ's death had moved God to love and elect; for, His electing love did move Him to give Christ for sinners, Job. 3. 16. Neither did He choose them in Christ, as if they had been considered by God as already in Christ by faith, and that because of their faith thus foreseen, they had been elected by Him; for, so faith should not be a fruit flowing from election, but a condition pre-required in the person to be elected, which doth contradict this same very Scripture, affirming that all spiritual blessings (whereof faith is one) do flow from, and are bestowed according to the decree of Election: He did therefore choose them in Christ, as in Him, whom He did in one and the selfsame 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 rendered 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 soundness 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; seeing as sovereign 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 implieth, some were not chosen, seeing 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, seeing God hath set down in Scripture, the marks and evidences of election, Joh. 6. 37. and hath promised to give His Spirit unto His own, whereby they may infallibly discern these marks, at least, at sometimes in themselves, 1 Cor. 2, 12. for, although the Apostle doth pronounce those Ephesians to be elected according to the judgement of charity only, which believeth the best of others, where nothing appears to the contrary, 1 Cor. 13. 7. yet, he behoved to have some undoubted persuasion of his own election, before he could warrantably conclude himself to be elected, seeing 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 holiness, 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 prise the kindness 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, etc. 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 kith until their effectual calling; He hath chosen us before the foundation of the world. 5. The Lord bestoweth spiritual blessings in time, according to what He hath enacted 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 itself 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 holiness, goodworks, 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 holiness in time: and whatever assurance of Election is pretended unto by any who lead an unholy life, it is but a strong delusion, a vain presumption, and no well-grounded persuasion; for, He hath chosen us, as to Heaven and glory, so also that we should be holy. 8. This real and saving holiness, from which a man may conclude his own Election, is joined with an honest endeavour after such a conversation as is blameless 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 holiness, the fruit of electing love, is, there will not only be a blameless conversation before men, but also sincerity of heart before God, which doth not imply perfection in holiness, (for none should then be holy before Him in this life, 1 King. 8. 46▪) but ingenuity and singleness of spirit, opposite to a double heart and hypocrisy, 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 ways of God; for, those words before Him, express such sincerity of heart, (See 2 King. 20. 3. Psal. 18. 23.) we should be holy before Him. 10. Sound holiness 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 ourselves, as when they are accompanied with the painful and conscientious practice of those duties, which love to our neighbour doth enjoin: for, therefore doth the Apostle give an instance of this holiness 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 express 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 progress 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 possess here, Joh. 1. 12. and whereby they have a right to the heavenly inheritance, Rom. 8. 17. but also and mainly that complete and perfect Adoption, whereof the Elect shall partake hereafter, even the actual possession of their glorious inheritance: See the word so taken Rom. 8. 23. He describeth it also from the causes moving God to elect any, or one more than another, which are set down, first, more briefly, to himself, it is better rendered in himself: whereby are excluded all causes moving God to this act, without Himself. Secondly, more largely and expressly, to wit, God's absolute and sovereign 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 profane 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 child by adoption is opposed to a child 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 justify 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 privileges of sons, as the Spirit of Adoption, whereby they cry Abba, Father, Rom. 8. 15. fatherly pity from God under their infirmities, Psal. 103. 13. protection from the rage of enemies, Prov. 14. 26. provision and furniture for their straits and necessities, Mat. 6. 30, 32. necessary chastisement 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 righteousness, 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 complete, 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 forementioned privileges 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 coheirs 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 privilege of Adoption upon the Elect, both begun Adoption here, and complete Adoption, or the actual installing of them in Glory hereafter, and by consequence did decree to give them saving Faith also, seeing 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 privileges: 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 sovereign 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 sovereign will of His, is the supreme sinless cause why God did elect some to glory; yea, and why He did pass 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 sovereign will of His; According to the good pleasure of His will. 9 The Lord God hath sweetly tempered His absolute dominion and sovereign will, with rich favour and condescendency towards those whom He did elect: His will to them was good-pleasure and goodwill, In so far as when He might have fitted them for destruction as He did the reprobate, Rom. 9 22. or never have given them a being, or but the being of beasts, to be annihilated after death, or have drawn out their life to all eternity upon earth, allowing them some tolerable contentment there, every one whereof would have been a favour, being compared with the state of damned reprobates; yet, His goodwill 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 endless 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 supreme end which God therein designed most, which is, That as His grace, or freedom of His love toward the Elect, is glorious and praiseworthy in itself, 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 shown that it was the fountain-cause of our Election before time, ver. 5. he doth now declare that this same grace and goodwill 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 friend's through Jesus Christ the beloved, and by accepting them both in their persons and actions, and being reconciled to them accordingly; for, the word signifieth both to make accepted, and to accept. Doct. 1. That grace, free-favour and goodwill 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, Host 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 less tongue can express 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 testify 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 praiseworthy in itself, 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 thankfulness for this His glorious grace, Psal. 50. 15. for, seeing 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 supreme end, which God intended most to be brought about by this eternal decree of Election, (and to which the other two ends, formerly mentioned, to wit, the sanctification and 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 freegrace, 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 add any perfection to Him, who was completely 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 aught to be a sweet concord and harmony betwixt a Minister's doctrine and practice, his hand and tongue would jointly preach and press 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. 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 less than a perfect and personal righteousness in order to our acceptation by God, Gal. 3. 10. but the rule prescribed by the Gospel, which admitteth the imputed righteousness of a cautioner in place of a perfect personal righteousness 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 goodwill, which moved God to elect us before time, moveth Him also to make us accepted, lovely and wellpleasing 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, clotheth them with Christ's righteousness, 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 entrusted by the Father to discharge that office, Joh. 5. 30. and carried Himself in the discharge of it according to what was enjoined by the Father, Heb. 10. 7. and did finish all in order to the redemption of the Elect, which He had undertaken to the Father, Joh. 19 30. for, the Apostle, speaking of Christ as Mediator, calleth Him Beloved; He hath made us accepted in the Beloved. 10. Christ as Mediator is so much beloved of the Father, That all the Elect being once effectually called, are made lovely and acceptable to God through Him; Neither doth God accept of the persons or actions of any, but through Him who is Jehovah our righteousness, Jer. 23. 6. and being laid hold upon by faith, we who are in ourselves unrighteous, are made righteous, 2 Cor. 5. 21. and the sinful 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 freegrace, and Christ's merit are no ways 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 less of freegrace, that the price paid by Him is accepted of in our name, Joh. 33. 24. for, the Apostle doth mention grace and Christ's merit, as the joint 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 blood, 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 showing, first, That Jesus Christ hath given a ransom, even his own blood, 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 completed hereafter at the last day, Rom. 8. 23. Secondly, he explaineth this great benefit of redemption by the forgiveness 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 virtue of that price. Thirdly, he showeth 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 freegrace 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 entreaty, nor by exchange of prisoners, as in wars, nor yet by strong hand and mere force; but by paying of a price, not to Satan, who detaineth the Elect in slavery, as a rigid Tyrant, or merciless Jailor, 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 forementioned 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 kindred, Leu. 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 infinite 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 this redemption not only by Christ, but also in him, which holdeth also in forgiveness 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 guiltiness, 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 forgiveness of sins. 5. The wrong done to infinite 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 bloody and violent death: for, We have redemption through his blood, 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 headstone and completing 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 otherways to underly the wrath of a provoked God for ever, Rom. 6. 23-. for, the word forgiveness, in the Original, and as it is used in Scripture, is taken from those who are loosed out of a prison for debt; The forgiveness of sins. 7. There is no delivery from this debt of sin, and obligation to wrath because of sin, but by pardon and forgiveness. It is an infinite debt, and so cannot be satisfied by finite creatures: for, thus doth Paul express the way how the debt is removed, even by forgiveness of sins. 8. Though the guilt of sin be removed by forgiveness, and therefore freely, as to us; yet, that sin might be thus freely forgiven with the good leave of provoked justice, forgiveness of sin was purchased at a dear rate by Christ: for, as we have redemption through his blood, so also forgiveness of sins. 9 Jesus Christ hath this rich treasure of forgiveness of sins, which he hath bought by his blood, 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 forgiveness of sins. 10. As that grace, favour and goodwill, 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 forgiveness of sins; they being infinite 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 freegrace 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 less 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 spiritual blessings, which were prepared in Election, and purchased in that excellent work of Redemption, as they are conveyed and applied unto the Elect in their effectual calling, whereby he carryeth-on his forementioned scope, in showing, That as God did give evident proofs of his freegrace 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 always hid in a decree, did no longer contain itself, but overflowed in its effects towards them, or in them, as the word may be rendered: which effects, wrought by God's grace in them, he showeth 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 virtue, 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 fullness of time, all such in God's due time have the effects of God's eternal love, and of the price paid by Christ applied 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 applied 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, until God do quicken us: for, the Apostle, showing how the Ephesians were made partakers of those blessings, he ascribeth this work wholly to God, making them but mere 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 freegrace, and nothing else, which moved God to elect us before time, and send his Son to redeem us in time, doth make him also in our effectual calling to work in us those graces, and to give unto us an actual right to all those spiritual blessings which we were chosen unto, and which were purchased for us; So nothing less 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 averseness 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 meddling with them, Ezek. 16. 3, etc. unless 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; seeing 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 showeth, that at their effectual calling God did abound towards them in wisdom, importing, that until 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. 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 practice according to what he knoweth of his duties, Gen. 6. 5. for, he showeth, that at their effectual 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 always together: a man cannot believe well, except he also live well: Though, to speak of them otherways, as they are not saving graces, but only civil and moral virtues, 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 carrieth 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 virtue 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 mystery 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 Mystery, (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 showeth doth flow from the same good-pleasure and freegrace formerly spoken of, the manifesting whereof was firmly resolved upon by God in his eternal purpose, being moved by nothing so to do without himself. Doct. 1. The Gospel, or doctrine of salvation through freegrace, is a sacred secret, transcending the reach of ordinary knowledge, a very mystery, 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 mystery, even to Believers themselves, if their knowledge here be compared with what it shall be hereafter, 1 Cor. 13. 12. for, by the mystery 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 mystery 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 otherways, sinners shall be saved: for, hence it is called the mystery of his will. 3. The ordinary mean, whereby God doth call the Elect effectually, and convey the graces of his Spirit unto their graceless hearts, is the revelation of the Gospel, and his making of it known, chiefly by the public 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 mystery 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 the Lord any thing contrary to justice hereby, seeing 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 mystery of his will even according to his good pleasure. 5. So careful is God to maintain the interest of his freegrace in our salvation, as being the only supreme and fountain-cause thereof; that he thinketh it not sufficient once to assert, in the general, that salvation and all the means and steps tending towards it, do flow from his freegrace, but that this be again and again inculcated, and (all the particular steps which lead to salvation being condescended upon) that his freegrace, 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 freegrace, but making grace the mid-link of the chain, whereby he joineth 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 unchangeableness, there being neither want of foresight, 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 did make known the mystery 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 fullness 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 business 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 fullness 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 virtue 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 fearful dissipation and scattering: Sin hath rend and separated them from God, from man, and from the blessed Angels: for, gathering presupposeth a foregoing scattering; and the word rendered 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 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, etc. 2. The Lord hath not left all mankind in this woeful 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 rendered to gather, implieth 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 freewill, 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 God's 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 wander, 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 mystery, is the mean which God maketh use of in this work of gathering the scattered Elect: because, though our actual gathering be an act of Gods omnipotent power; yet, He dealeth with us as with rational creatures, by giving us an offer of His friendship, commanding us to accept of it as it is offered, and in the mean time sending forth his power with the command, whereby He maketh us to accept, Act. 16. 14. for, as is clear from the connexion, God's end intended in making known the mystery 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 less; yea, with infinitely 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 Church's 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 rendered 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 fullness 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 special manner the full time, and fullness 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 foregoing 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 fullness of times; That in the dispensation of the fullness of times. 8. Though the benefits purchased by Christ, and particularly that of effectual calling, and gathering together unto God those whom 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 wonderful plot of Man's Salvation through Jesus Christ, which was a mystery 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 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 fullness 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 ourselves 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 ourselves, 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 doctrine, first, to the Jews, and next to the Gentiles: and hereby he doth yet further, and thirdly, enforce the forementioned scope, while he showeth in effect, that the prerogative of the Jews above the Gentiles made not grace the less free to them, and that nothing which the Gentiles could pretend to beyond the Jews, made it less free to them either And, first, he applieth it unto the Jews, whereof Paul was one; and therefore he speaketh of them in the first person, We. And, first, he showeth, that they, to wit, Believers among them (as is explained, ver. 12.) had, in Christ and by virtue of His merit and intercession, obtained an inheritance, to wit, of Heaven and Glory, Col. 1. 12. and by consequence, all the forementioned 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 showeth 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 withal 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 embrace 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, 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 God's 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, rendered we have obtained an inheritance, may either signify, 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 complete possession, 2 Cor. 5. 6. yet, by right (Joh. 3. 16.) in begun possession (Joh. 17. 2, 3.) and by complete 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 eternal 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 show, 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 itself, He hath purchased it, Heb. 9 12. He maketh us lay hold upon it by faith, when it is offered in the promise, Joh. 12. 32. we must be in Him before we get a right to it, and therefore He is the way to heaven, Joh. 14. 6. He hath taken possession of heaven in our name, as our Attorney, 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 ourselves, 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, seeing 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 forementioned blessings, but must be extended to all things whatsoever, seeing it is clear the Apostle doth argue from the general to the particular, He worketh all things so, and therefore those things also. 9 As God is an absolute worker, sovereign 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 always joined 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, infinite wisdom, pointed at in the word counsel, and absolute freedom and sovereignty 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 pass: 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 doubtfulness 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 doubtful inquisition, or previous deliberation in God in order to his working; His will alone is in stead of all counsel and deliberation, seeing his most holy will hath all equity, wisdom and righteousness joined with it, so that there is nothing more required to make an action be well, wisely and advisedly done, than that it be willed of God: for, the Apostle saith not, He worketh all things according to the will of his counsel, as if counsel and deliberation went before, and the choice of the will followed after; but, after the counsel of his will, showing, 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 graceless 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, goodness, 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 itself; 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 darkness to his marvellous light, 1 Pet. 2. 9 They are not always 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 embrace Him by faith, as He is offered in the Gospel, the less 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 lie upon him to set forth God's praises, who hath so early broken the yoke of his slavery to sin and Satan: for, their trusting, and first trusting in Christ before others, is spoken of as a mean conducing to His praise, and engaging them to it; That we should be to the praise of his glory, who first trusted in Christ. 3. That any do believe in Christ at all, and that some do believe in Him sooner, and others later, dependeth not upon any difference in the persons themselves, but upon God's purpose, counsel and good pleasure: for, their trusting, and first trusting before others, is subservient to the end, which was proposed by God, to wit, the praise of His glory. Now, the necessary means, and the end intended, do depend upon one and the same purpose, so that if God have decreed the end, He must also have decreed the means tending to that end; That we might be to his praise, who first trusted in Christ. 4. The Gospel, when it is preached to a People, though never so godless 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 privilege for any, weather 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 carrieth 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 privilege, 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 Apostle applieth the former doctrine, in the second place, to the believing Gentiles in the person of those Ephesians, That hereby he may show they were as much in the debt of God's freegrace 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 show 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 rendered there, first trusted, is but one in the Original, and cannot be applied unto the Gentiles, as not being the first who trusted in Christ; And therefore it is safer, and more apposite also unto the Apostle's scope to repeat that word (which is v. 11.) have obtained an inheritance, especially seeing he is applying here to the Gentiles, what he had applied there to the Jews; the principal part whereof, and that upon which all the rest spoken of there doth depend, is their obtaining an inheritance. Secondly, he setteth forth the mean whereby they obtained this excellent benefit, even their hearing of the doctrine of the Gospel, which he describeth from its excellent nature, as being the Word of Truth, and from that great good which it revealeth and offereth, even salvation. Thirdly, he mentioneth a work of God's holy Spirit upon their hearts after they had believed, which is here called sealing, by a metaphor taken from the use of Seals and Signets among men, which are chiefly used for putting a difference betwixt true Writs, and those which are counterfeit; so that this 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 holiness (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 less 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 showeth 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 showeth the date and time how long they were to content themselves with the earnest, even until the redemption of the purchased possession, that is, until the day of judgement, at which time those who are purchased by the blood of Christ, and are His possession and peculiar people, shall obtain complete redemption and full delivery from sin and misery; In which sense redemption is taken, Rom. 8. 23. And sixthly, he showeth 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 itself, 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 children's table, and have full access to freegrace 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, etc. 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 public 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 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 rendered 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 bless for making us embrace 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 tidings, 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 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 threatenings, 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 add, 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 habitual 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 strengthening 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 holiness 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 whereby all their forementioned 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 holiness is wrought, is the undoubted Truth of God: for, this is the witness 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 holiness are, seeing holiness 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 shown, they get that name: because, as Seals do confirm public Writs, and make them appear to be authentic; 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, until 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, 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 holiness itself, 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 everywhere, 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, (Host 14. 5.) for, whereas the word Spirit in the former verse is in the neuter gender● he repeats it here by a masculine relative (which would be better rendered who than which) to show 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 liable to spoiling 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; 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 Christ's possession in whom He dwelleth, Eph. 3. 17. and whom He manureth and maketh fruitful, 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 possess 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 complete redemption is but to come, to wit, from sin at death, Heb. 12. 23. and from misery, not until the last day; then, and not while than shall their bodies be raised up in glory, and their redemption be full and complete, Rom. 8. 23. for, the Apostle speaketh of their redemption as of a thing yet to come; Until the redemption of the purchased possession. 3. As this earnest, even the holy Spirit with His graces, being once given, cannot totally be lost; So, if this day of redemption were once come, there shall be no further use of an earnest: the covenanted inheritance will then be fully possessed, and consequently no place left for fears or doubts about the obtaining of it; for, he saith, the Spirit was to be an earnest until the redemption, and so He must continue with them until then, but was not to serve for an earnest any longer; Who is the earnest until 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 progress in the same.  
And, first, having shown 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 Christ's Ministers do press duties upon the Lord's People, having convincedly cleared unto their consciences the equity which is in those duties; but they must also hold forth unto them a copy of that obedience, which they so much press, 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 bless 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 ointment, 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, Judas 16. for, Paul's hearing of their faith and love, implieth, 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 rendered their faith, in the Original, is, the faith which is among you; he could not say positively that all of them had faith, but faith was among them. 6. Saving faith is an excellent fruit of the Gospel preached among a People, without which the Word cannot profit, Heb. 4. 2. and by which we are united to Christ, and have right to all the spiritual blessings purchased by Christ, who is the chief object of faith, whom it doth apprehend, as He is offered in the Promise: for, Paul doth mention their faith in Jesus Christ as an excellent praiseworthy 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 praiseworthy 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 praiseworthy 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 always conjoined, 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. conjoineth 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, aught to be made conscience of by Christians; so the practice of these two duties do well together: for, each of them doth contribute for the help of another; in so far, as thanksgiving to God for favours received, doth notably tend to suppress that fretting, quarrelling, impatient humour, which often venteth itself 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 jointly; 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 employments and duties of his calling did permit: for, what we do frequently, and always 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 success, 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 ourselves: 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 infinitely 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 showeth what he sought in prayer, even wisdom, or a further increase 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 showeth, 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 blindness 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 painful and laborious that others, whether Ministers, parents, friends or neighbours, are for bringing about our salvation and spiritual good, we ought to be so much the more excited to painfulness and diligence about the same thing ourselves; 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 showeth 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, etc. 2. Though we are not of necessity to stint ourselves 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 account of what we pray for, whether in behalf of ourselves, or of others; otherwise we can neither expect, nor observe the return of our prayers: for, Paul, setting down the sum of his prayer, showeth 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 ourselves or others, with confidence and reverence (the one not marring the other) and in order hereto we are so to conceive of God, and express such conceptions of ours concerning Him, as may most strengthen our faith in the expectation of what we seek, and may strike our hearts with reverence towards God, from whom we seek: for, those epithets which Paul giveth unto God, do tend to strengthen his faith, while he calleth Him the God of our Lord Jesus Christ; and to breed deep reverence in his own heart towards God, while he calleth Him, the Father of glory, or glorious Father. 5. That we may have access unto God with boldness through Christ in prayer, it is necessary to renew that act of faith whereby we apply and appropriate Christ unto ourselves, 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 ourselves the fullness of all those perfections which are in Him; this being an evidence of the sincerity of our closing with Him, and no less 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 encompassed with in our approaches to God: for, Paul doth appropriate Christ to himself under such titles as hold forth His complete fullness, to wit, of Lord, which implieth His power and sovereignty 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 anointed, and so pointeth at His threefold Office unto which He was anointed 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, 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, jam. 3. 15. nor yet chiefly that natural 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, jam. 3. 17. by the use of other lawful means, Prov. 2. 1, etc. and must be sought from above, jam. 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 nature's 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 public Teachers, and such other means as He hath appointed for attaining to the mind of God revealed in Scripture, 2 Tim. 3. 15, etc. for, jointly 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 complete 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 ourselves, 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 darkness and blindness 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 noonday, nor yet the sharpest-sighted 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, 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, summarily 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 signify, in, or, amongst, and is so read, Act. 26. 18. Doct. 1. As effectual 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. 2. Though those who are effectually called, do receive some part of that happiness, 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 toys, 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 entered 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 bitterness of their cross, 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, implieth, that much more themselves ought to seek after the knowledge of it. 5. As those excellent things which are now hoped-for, and really to be enjoyed in the other life, are of the nature of an inheritance, which is not purchased by us, but freely bestowed upon us; so they are properly Christ's inheritance, who hath proper right to it, as being the natural Son of God, and by virtue 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 coheirs 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 completely 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 holiness do not merit this heavenly inheritance, seeing 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 holiness none shall see God, Heb. 12. 14. for, he saith, it is an inheritance in the Saints, that is, whereof only Saints are possessors. 9 That we know and acknowledge Christ aright, it is necessary to perpend much, and thereby endeavour to know how useful a person he hath been and is unto us; what great rich and glorious things He hath purchased for us, and doth preserve in heaven for our behoof: for, he 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, etc.   

Vers. 19 And what is the exceeding greatness 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 greatness 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 despite 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 greatness; it is great, and so great, that sufficient words cannot be found to express the greatness 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 powerful working floweth, even God's own natural and infinite 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 employed 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. 3. 5. that no less 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 weakness and unworthiness 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 subjoined, 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 greatness of His power. 2. They, and they only shall come to possess 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 greatness of His power towards those who believe: whereby he showeth 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 greatness of power will not help and strengthen: for, he calleth it the exceeding greatness 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 greatness 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 for righteousness, so great an enemy is Satan to the grace of faith above all other graces, Luke 22. 31, 32. that no less 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 greatness of this power, implieth 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 mere 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 show 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 bypast, 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 always working until their graces be perfected, and they completely glorified, Philip. 1. 6. for, he expresseth no difference of time wherein it worketh, only that it doth work; And what is the exceeding greatness 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 powerful 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, and therefore irresistibly: for, saith he, The greatness 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 greatness of it: they are destitute even of the notional knowledge of it in a great part, because of the mysteriousness 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 easy discernible 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 greatness of his power? 10. The experimental 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 thankful to God for His gracious working in us where it is known and felt, Psal. 116. 8, 9, etc. 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 greatness 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 greatness of his power, as one end or part of that spiritual wisdom, which consisteth in the knowledge or acknowledgement 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 greatness 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, until 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 therefore it is said to be in heavenly places; because Christ's humane nature, through which His Deity doth shine and manifest itself, 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 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 Apostles own explication, which he subjoineth in the verses following, but also from the phrase itself, which cannot be proper; seeing 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 several effects and proofs of this power towards Christ, as so many pledges, that God will against all opposition perform whatever He hath undertaken to us: for, He maketh that power, whereby He worketh in Believers, and whereby He 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 sovereign 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 until then, as man; and, though being considered as God, clothed only with His own divine Majesty, 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 clothed with our flesh, until then, having hid His divine glory, so that very little of it did appear under the infirmities of the humane nature from His incarnation until 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 showeth 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 itself, Heb. 9 14. 1 Pet. 3. 18. yet, so near and strict is that personal union of the two natures in Christ, that those things, which are proper only unto the one nature, are ascribed unto, and spoken of the whole person: for here, though this high honour and trust put upon Christ, was in some things verified only in the divine nature, in so far as it speaketh His manifestation of His divine glory and exercising His divine authority, as God incarnate, in, and through the humane nature: And though in some things it was verified only in the humane nature, in so far as it speaketh His obtaining of glory and power from the Father, which before He had not; yet, the whole of it is ascribed unto the whole person of Christ God-man, while he saith, And made Him to sit at His own right hand. 6. Though Christ as Mediator be exalted to such high honour and authority, as no mere 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 less 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, seeing 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 showed, to wit, that transcendent glory and dignity, with full power and sovereignty 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 showing that He is exalted in glory, not only above, but far above the glory of all creatures whatsoever, whether principality, power, might, or dominion, under which is comprehended every thing that is excellent among the creatures, whether in Heaven, Earth, or Hell; for, 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 showeth no creature can enter in competition with Christ in glory, dignity and worth: and withal 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 showeth, that He is not only above all creatures in glory, but also in dominion and sovereignty, 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 splendour of things created hath some aptness 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 show, the Apostle's scope is under those titles, and the general clause subjoined, 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 virtue of 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 less than the light of a candle being compared with the Sun in his brightness: 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 matchless, and not only above, but far, and infinitely 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 reverend in their approaches to Him, Heb. 12. 25. for therefore doth Paul so much labour as he cannot well satisfy 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, etc. 5. As there is a world to come, when this is gone, wherein shall dwell righteousness, 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 shall never cease, but be continued in that world which is to come without end, as to the glory, majesty, absolute sovereignty 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 show the duration of Christ's kingly glory, and are to be referred not to the word named, immediately preceding, but to God's action of setting Christ at His right hand, far above all principality, not only in this world, etc.  
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 disposal. 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 sovereign 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 liable unto, and made use of by His overruling 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 preceding, 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 fullness of Him that filleth all in all.  
THe Apostle, having spoken of Christ's glory and sovereignty in general over all the creatures, doth next hold forth His special dominion and sovereignty over the Church, by showing, that Christ, over or above all, that is, in a special manner, is given by the Father to be the Church's head; which is a metaphor taken from the natural body, to which he compareth Christ and his Church. And, first, he showeth that Christ doth answer to the head: which implieth 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 powerful operation of his Spirit, Joh. 16. 13. 14. It implieth also oneness of nature betwixt Him and His Church, Heb. 2. 14. and fullness 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 implieth 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 implieth communication of influence from Christ to the Church, to wit, an influence of common gifts from His Spirit to the visible Church, Eph. 4. 7, etc. and an influence of spiritual 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 showeth 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 implieth not only the Church's 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 implieth 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 showeth also the high honour which is put upon the Church by being Christ's body, even, that hereby they become Christ's fullness, not as if Believers did add any personal perfection to Him, who is infinite 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 fullness, not of personal, 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 supplied by the Church, the Apostle showeth, 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 fullness, partly of gifts, and partly of graces, a fullness answerable to the present state of childhood and imperfection, wherein we live here on earth; as the Romans are said to be full of goodness and knowledge, Rom. 15. 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 fullness 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 privileges, 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 real 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 Church's head: for, there is a reciprocation betwixt the head and body in this purpose, as Christ is the Church's 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, etc. 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 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 virtue of such relations, Psal. 23. 1, etc. So the Lord's People are allowed, and commanded to search unto the duties and privileges following upon such relations among men, and from thence to learn what to expect from Christ by virtue of that relation, and what honour and privileges 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 privilege of being Christ's fullness, even, as the shoulders, arms, breast, belly, legs, and thighs, are the fullness of the natural body, so that mystical Christ made up of head and members, is not complete and full without the Church, or the least Believer in the Church; Which is His body, the fullness 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 analogy 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 fullness of mystical Christ, he carefully guardeth against a mistake, whereby people might think, that then some perfection were wanting in Christ to be supplied 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 emptiness in Christ, who is made of God unto them, wisdom, righteousness, sanctification, and redemption, 1 Cor, 1. 30. and communicateth largely and to the full of His own fullness, unto such as are sensible of their own emptiness, 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 fullness, He must first be in us, and united to us by faith, Eph. 3. 17. for, He is in all whom He filleth; He filleth all in all.    

CHAP. II.  
IN the first part of this Chapter, the Apostle doth commend the doctrine of salvation by freegrace, first, from the consideration of that misery, under which, not only the Ephesians and other Gentiles were before conversion; as being spiritually dead, ver. 1, following the corrupt custom of the world, and Satan's suggestions, v. 2. but even the Jews also, as being enslaved to their own corrupt lusts, v. 3. Secondly, from the consideration of that delivery from sin and misery, which was common to them both. And, first, he mentioneth the first fountain and internal impulsive cause of that delivery, to wit, God's freegrace, ver. 4. Secondly, the several branches of it, as their quickening in the way of grace, ver. 5. the resurrection of their bodies, and their glorification in heaven, ver. 6. Thirdly, the final cause of this delivery, to wit, the manifesting of God's rich grace, ver. 7. And, fourthly, he cleareth, and proveth they were saved only by grace, by removing all other things inconsistent with grace from having influence upon our salvation: And that, first, generally, ver. 8. and then particularly, their good works: because, first, otherwise they should have had matter of gloriation in themselves, as to this purpose, the contrary whereof is intended by God, ver. 9 Secondly, power to do good works was given them in regeneration; So that though they be necessary, yet they are not meritorious, ver. 10.  
In the second part of the Chapter, he maketh a more particular application of the former purpose unto the Ephesians, and in them to all the Gentiles. And, first, he layeth forth that misery, which was in a great part peculiar unto them, as they were Gentiles; and this both more generally, ver. 11. and more particularly in five several branches, ver. 12. Secondly, he declareth their present happy estate of nearness to God and His Church through Christ, briefly, ver. 13. and explaineth more fully that Christ was the peacemaker, and in order to His making peace had abolished the ceremonial Law, ver. 14, 15- and showeth a twofold necessity of Christ's so doing, both for uniting of Jew and Gentile in one Church, ver. 15. And for reconciling both of them to God, ver. 16. Thirdly, he showeth that this benefit of nearness was published, and actually communicated unto them by the preaching of the Gospel, ver. 17, which he proveth from the access which both Jew and Gentile had to God, ver. 18. And lastly, he concludeth from what is said, that the Ephesians were now in a blessed state, comparing the whole Church to a city, a family, ver. 19 and to a stately edifice founded upon Christ, ver. 20, 21. And showing they were a part of this building, ver. 22.  

Vers. 1. ANd you hath He quickened who were dead in trespasses and sins.  
THe Apostle (being yet further, to establish those Ephesians in the doctrine of salvation by free grace in Christ, and for this end, to set forth the happiness of that estate, in which free grace had placed them) showeth the misery of their former estate before conversion, even that they were dead not naturally, but spiritually; there being nothing of that spiritual life in them which consisteth in the union of the soul with God, Joh. 5. 40. and in a virtue 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 enabled to move, speak, and do such other actions as are competent to that life, so that their spiritual deadness 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 formal cause of which death he showeth to have been their sins and trespasses: whereby under two words used indifferently in Scripture to express 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 privileges, and hold-forth unto Believers that happy estate unto which they are liftedup through Christ; It is necessary also, that jointly herewith, they be calling them to mind their woeful, 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 preceding chapter, having spoken much of those high privileges unto which the Ephesians were advanced by Christ, he doth here mind 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 people's consciences, and so to commend it, as to make them closely adhere unto it, both in profession and practice, than the serious perpending of man's woeful, and altogether hopeless 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 embrace it, and to venture his otherwise hopeless salvation upon it, 1 Tim. 1. 15. for this is the Apostle's scope through this whole Chapter, even, from the consideration of the woeful 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 jointly with, God's free grace and mercy, which hath delivered them from that misery; for otherwise the thoughts of sin and misery may, if God should give way, swallow them up, Mat. 27. 4, 5. Hence is it the Apostle hath so contrived his discourse here, that all-alongs, while he speaketh of their misery in the first three verses, the mind of the Reader is kept in suspense without coming to the perfect close of a sentence, until 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 until he should find them in their own proper place; And you who were dead, etc. 4. Every man by nature, and before conversion, is dead, not to sin, (for that is proper to the Regenerate only. See Rom. 6. 2. where the grammatical construction is the same in the Original with that which is here; only the sense is much different) but in sin, whereby he is wholly deprived of all ability and power to convert himself, Rom. 9 16. or to do any thing which is spiritually good, Rom. 8. 7. for, while he saith, the Ephesians were dead in sins, before God did quicken them, he speaketh of a thing common to them with others, and therefore he reckoneth himself and the other believing Jews with them, ver. 3. And you who were dead in sins. 5. As the fountain-cause of this spiritual death was Adam's sin, in whom all have sinned, Rom. 5. 12. through the merit of whose sin imputed to us, we are deprived of original righteousness, Rom. 7. 18. and a perverse inclination unto all evil hath come in its place, Gen. 6. 5. So every man's 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 show, 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 woeful walk of theirs he doth illustrate from two guides, which they followed, and by which they were carried-on, and encouraged in their sinful 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 joined as one politic body among themselves under one, who is as prince and head of the rest, Mat. 12. 24. and 25. 41. but also and mainly, because of that power which all the Devils, and chiefly their head and prince, have over wicked men in the world, Joh. 14. 30. 2 Cor. 4 4. even over the children of disobedience, which princely power of his, is described from the place, where by God's permission he doth exercise it, to wit, the 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 persuaded by any means to relinquish it (as the word in the Original, rendered disobedience, implieth) 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, Host 2. 4. concerning which obstinate 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 hindrance. See Joh. 8. 41, 44. Doct. 1. The depth of man's natural 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 woeful 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 woeful death at large in this verse; Wherein in time past ye walked, etc. 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 gross 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 traveller, so as to make it his daily trade and employment, Psal. 1. 1. or, to sin without any reluctancy flowing from a spiritual principle against that which he knoweth to be sin, Gal. 5. 17. And so, as to walk after sin, by making sin, and suggestions to sin his guide, whom he doth willingly follow, Rom. 8. 1. although sin may conquer, and carry him as an unwilling captive, Rom. 7. 14. etc. 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 implieth 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; seeing the word world doth not always, when mentioned in Scripture, comprise 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 wickedness. 6. As the general corrupt custom and example of those with whom we live, or who have lived in the former ages of the world before us, is a strong incitement and sufficient excuse in the minds of many to follow the multitude in doing evil without further 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 showeth 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 woeful motions and suggestions they follow, and whom they resemble and imitate in their sin and wickedness: for, so much is employed, 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 always an hell, horror and torment in their conscience wherever they are, 2 Pet. 2. 4. yet they are not always 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 men's 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 always overruled and limited by God, Job 1. 12. and 2. 6. in so far, as His most holy and overruling providence doth thereby bring about His own design and purpose, which is either to execute deserved judgement upon the wicked, Mark 5. 13, 17. or, to exercise and try the godly, Job 1. 12, etc. 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 clothed with bodies, which belong not naturally unto them, but for a time are assumed by them, 1 Sam. 28. 14. So, the way by which Satan doth impart his temptations unto us, is not always 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 spiritual and immaterial substance; So also the words, rendered the spirit which worketh, may relate either to his nature, as being spiritual, or to his way of working, while he tempteth, to wit, by way of inspiration and a kind of breathing; the words may be so constructed as to bear either, though the first be mainly intended; The spirit that now worketh, or, his spirit now working. 10. Though there have been, and yet are some fair flourishes of prais-worthy virtues 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 employed, while unregenerate men are called children of disobedience, that is, men addicted and given over to disobedience, so that they cannot be persuaded to relinquish it. 11. Satan's way of working in, and with obstinate godless sinners, is most efficacious and powerful: 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 alluring baits and objects to the outward senses, or inward fancy, 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 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 wickedness, 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 signify to work with pith and efficacy. 12. Though even the godly are not free from being tempted by Satan; yea, nor yet from yielding 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 Satan's 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 showeth, first, That even they had their conversation among those children of disobedience, as being no less 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 Adam's first sin, hath infected his whole posterity (Christ alone excepted, 2 Cor. 5-21-) and seated itself in all the powers and faculties of their souls and bodies, even the understanding and will not being excepted, Rom. 8. 7. Col. 2. 18. for, so is the word flesh usually taken in the New Testament, Joh. 3. 6. Gal. 5. 13, 16. Now, all corruption and sin, even that which is in the mind, is called flesh; because it is conveyed by fleshly generation, Joh. 3. 6. the fleshly members of the body are the instruments whereby all is executed, Rom. 6. 19 and every sin draweth the man from God to things earthly and fleshly. Secondly, he subdivideth this inbred corruption of their natures into two heads, first, the flesh, particularly so called, whereby, as it is distinguished from flesh before mentioned, and opposed to the mind spoken of afterwards, must be meaned that corruption, which is seated in the inferior 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 showeth they did fulfil 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 thereof, 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 liable to the stroke of God's eternal wrath, and as much liable 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 people's vileness by reason of their wickedness; lest, if herein he respect persons, those whom he reflects upon most, be irritate, as conceiving themselves to be unequally dealt with, and lest others, to whom he doth apply that convincing doctrine, neither so directly, nor with such an edge and vehemency, be puffed up in their own conceit above others: for, the Apostle holdeth-forth the rest of what he hath to speak upon this subject of man's 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 enslaved; 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 privileges 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 blameless 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 blameless they were before the world, spiritual pride did abound the more, Philip. 〈◊〉. 7- and so were more loathsome to God, jam. 4. 6. for, Paul, whose life, even in his unrenewed estate, was blameless, 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 custom 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; seeing 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 sinful 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 perverseness and averseness 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 unlawful objects, and such as go before deliberation and advice, and are forbidden, in so far as they relate to our neighbour, in the tenth Command. Thirdly, the desires, or wills of the flesh, which are somewhat more, even the heart's through-consent to the sinful 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 forementioned degrees; for, Paul affirmeth here of himself, the Jews and Gentiles before conversion, that not only flesh was in them, which did lust after unlawful objects, but that those lusts did come the length of fixed resolutions and desires, yea, and that they did fulfil and accomplish them: for, though civilians do not fulfil the lusts of the fleshly appetite; yet they fulfil 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, until 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, implieth they were also sinners by nature; seeing wrath doth always follow upon sin, and this he reserveth last, as that which was the root, fountain and headstone of all their misery; And were by nature the children of wrath. 9 Though those, who are borne within the visible Church, have a right to Church-priviledges even from their birth, and by nature, which others have not (See Gal. 2. Ver. 15. Doct. 1.) yet all men, whether born within, or without the Church, are alike by nature, as to the point of original sin inherent in all, and the desert of God's wrath following upon that sin, which wrath is due to all: for, saith he, speaking of the Jews, We were by nature the children of wrath, even as others, by which others he meaneth the unchurched Gentiles.   

Vers. 4. But God who is rich in mercy, for His great love wherewith He loved us, 5. Even when we were dead in sins, hath quickened 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 woeful state, and that in such a lively, ravishing and comprehensive strain of speech, as might not only inform their judgements, but also work upon their affections to embrace 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 show that He was acted herein, not from their worth, but His own abundant mercy, which attribute of mercy doth speak His favour and goodwill, with relation to His People's misery. And withal, he showeth 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 applieth 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 quickening 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 quickened with Christ, though not in their own persons, (for they were so quickened a long time after Christ's resurrection, in their effectual calling) but they were then quickened in their head and attorney Jesus Christ, whose quickening after death was a sure pledge that they, every one in his own time, should be quickened also, 1 Cor. 15. 20. and that the virtue purchased by Christ's death, Rom. 8. 11. and to be applied 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 quickening 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 God's 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 righteousness, 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, affectionately, 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, goodness and other attributes of God manifested in this work: for, so doth the Apostle speak of this purpose, not simply by saying God hath quickened 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 enable a Minister to speak to the commendation of God's free grace in the salvation of sinners with that fullness, 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 foregoing, doth show 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, etc. 4. The quickening of sinners, and drawing them out of nature unto grace is only God's work, there being no less 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 quickening, 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 until 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 quickening, 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 quickened 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 sinful and miserable, so far as His wisdom seeth convenient, is the only thing in opposition unto all that is in a man's self, which moveth God to quicken and bestow grace upon dead and graceless sinners: for, the Apostle, speaking of God's quickening of those Ephesians, describeth Him from His mercy, to show it was not their worth, but His own mercy, which moved Him to quicken them; But God who is rich in mercy— hath quickened 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 quickening dead sinners, and of carrying-on the work of grace in them, until it be perfected in glory. The misery (Ezek. 16. 3, etc.) 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 quickening of dead sinners; But God who is rich in mercy— hath quickened 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 quickened 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 infinite distance betwixt Him and them (Psal. 8. 4.) His loving them when they were yet enemies, (Rom. 5. 8.) the great things bestowed by His love (Rom. 5. 6, 7, 8.) and His unchangeableness 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, wonderful, and matchless 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 showeth they were children of wrath, and here, that God loved them, and both these before He quickened them; Wherewith He loved us, saith he, even in the bypast time. 10. The doctrine of our natural misery, and spiritual 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 quickening sinners, unto himself and his countrymen the believing Jews, he doth first apply the doctrine of natural sin and misery unto them, while he doth now speak of himself and the Jews also, whereas (ver. 1.) he spoke of the Gentiles only, as appeareth by the change of the person; Even when we were dead in sins, hath quickened 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, therefore doth the Apostle assert that they were dead in sins immediately before, yea, and in the act of God's quickening of them, while he saith, Even when we were dead in sins, He hath quickened us. 13. The state of grace, which sinners, dead by nature, are brought unto at their conversion, and wherein they continue until death, is a state of life; the sentence of eternal 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 effectual 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 eternal life, Joh. 17. 3. for, the Apostle expresseth God's bringing them to, and continuing them in the state of grace by His quickening of them; hath quickened 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 satisfy divine justice, and thereby acquire unto us those things which love and mercy had prepared for us, Isa. 53. 5. seeing they were all lost in Adam, Rom. 5. 15, 16. and who, being now exalted, doth also apply them to us, Act. 5. 31. for, notwithstanding of what was said (ver. 4.) of God's mercy and love, as the inward impulsive causes moving God to quicken them; yet the Apostle here showeth, that their actual quickening had a necessary dependence upon Christ's merit and mediation, while he saith, He hath quickened 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 complete salvation, from the first step unto the last, doth wholly flow from God's free grace; seeing 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 less 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 goodwill, as to us: for, the Apostle, having pointed at the necessity of Christ's mediation, in order to their quickening, doth presently add, 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 quickened, shall be undoubtedly saved: for, what the Apostle calleth quickened in the former part of the verse, he calleth saved in the close, so that he taketh the one for the other; He hath quickened 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 newness 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, seeing Christ, in His resurrection and entering of heaven, did sustain a public 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 show 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 showing these are already accomplished in Christ their Head, rather than by saying, God shall raise them up and glorify them, that he may with one and the same labour point out the dependency which their resurrection and glorification have upon Christ's, as the effect upon the cause, the thing promised upon the pledge thereof, as also the undoubted certainty that those shall come to pass, 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 effectual and necessary cause do give for performance of the thing promised; for, Christ's 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 Christ's 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 Father's love, and of Christ's merit, even the Resurrection and Glorification of Believers, are here expressed, while it is said, and hath raised us up together, and made us sit together in heavenly places. 2. Those, and those only shall partake of the resurrection of the just, which is to life everlasting, Job. 5. 29- And shall be glorified hereafter, whom God doth quicken by converting grace here: for, those three parts of the delivery of lost sinners, are of equal latitude; He hath quickened us, raised us up, and made us sit in heavenly places. 3. As it is a thing full of difficulty to be believed, that after worms have consumed this flesh of ours, it shall be raised up in glory, and that we, who are heirs of hell, and children of wrath, shall one day reign with Christ for ever; so those are things, not only sure in themselves, but which the Lord would have converted and quickened Believers assured of; that so their comfort under crosses might be more abounding, 2 Cor. 4. 14. with 16, 17, 18. and their courage against death more strong, 1 Thess. 4. 18. and that they in all things may live as becometh those who not only shall rise, and take possession of glory in their own persons, but also are already risen and glorified with, and in Christ their Head, Col. 3. 1, even by having their conversation in Heaven, while they are yet upon earth, Philip. 3. 20. for, that they might be persuaded 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 show the exceeding riches of his grace, in his kindness 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 rendered show signify) of the exceeding riches of His grace, that is, how far the abundance of His mercy and favour toward sinners doth exceed all expression and created comprehension, the setting forth whereof to the following ages, was intended by God, not only for His own glory as chap. 1. 12. ●14. but also for the encouragement of all vile sinners unto the world's 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 God's grace; for so doth the Apostle more fully explain his own meaning, 1 Tim. 1. 16. And in the close of the verse, he showeth wherein that convincing evidence doth lie, by giving a short comprehensive sum of all he hath spoken from the beginning of the Chapter, even in God's kindness, that is, all those effects formerly mentioned of His mercy, love and free grace, flowing from His good, gentle and bountiful 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 God's grace towards lost sinners, and to believe it especially with application unto themselves, Act. 2. 37. So, the particular instances and examples of God's mercy and grace tow 〈…〉ds others, have a peculiar fitness 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 ourselves, 1 Tim. 1. 16. a fitness beyond what is in the simple doctrinal declaration of those riches of grace; in so far as those instances and examples do speak, not only that mercy and grace may be had, but that it hath been attained unto, and by those, who in all respects did judge themselves, and were really as unworthy of it, as unable to lay hold upon it in the mean time, and to make good use of it afterwards, as we do judge ourselves; so that the ice is broken, and the ford ridden before us: for, the Apostle showeth, that God gave such instances of mercy and grace in those primitive Christians, that he might show 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 show in the Exposition. 3. The more sinful, 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 graceless 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 show forth the exceeding riches of His grace, which the Apostle also hinteth at, while, showing wherein that convincing evidence did lie, he saith his kindness towards us: the word, us, is emphatic 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 world's end: for, the Apostle showeth it was God's 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 show. 5. God's bypast dealing, whether in mercy, or judgement (1 Corinth. 10, 6.) are speaking lessons unto those who are in the ages following, as holding forth both matter of praise unto God manifested in those, Psal. 136. 10, etc. 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 showeth, 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 show the exceeding riches of his grace. 6. As all those benefits which come to Believers, do flow from the kindness of God, or His native willingness to employ what goodness is in Him for the good of His creatures; So, though the effects of His general kindness 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 special kindness, and such as relate to life and godliness, do all of them flow from God, as reconciled through Christ, and are convoyed through the conduit of Christ's merit and intercession: for, the Apostle, summing up all these saving benefits, together with the way how they are convoyed, he saith, In his kindness towards us through Christ Jesus. 7. The lively and serious consideration of those excellent benefits flowing from God's mercy, grace, goodwill and bounty, together with the consideration of the vileness and wretchedness of those, upon whom those excellent benefits are bestowed, and of the way which infinite 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 jointly, which tendeth to set forth most convincingly how exceedingly gracious God is: for, the Apostle showeth this convincing evidence doth lie in those three, first, in his kindness, secondly, towards us, thirdly, through Jesus Christ.   

Vers. 8. For by grace are ye saved, through faith, and that not of yourselves: it is the gift of God:  
THe Apostle, Fourthly, While he giveth a reason of what is said, ver. 7. (as appeareth by the causal particle, for) doth sum up all which hath been spoken from ver. 4. in this one comprehensive proposition, that their complete salvation, from the first step unto the last, did flow from God's 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 expressly excluded, ver. 9) and withal, 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 ourselves Jesus Christ, and His righteousness 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 expressly confirm it by arguments, First, by removing all things in general, which could be called theirs, whether prerogative, privilege, natural 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 spiritual 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 God's 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 God's grace from having any influence upon salvation, seeing Adam's salvation, even according to the tenor of the Covenant of works, had been also of grace in some respect, it being of grace that God did enter any Covenant with man at all, and of grace also that He did accept, even of man's perfect obedience so, as upon his performance of it to make him sure of eternal 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 God's 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 yourselves; not of works. 2. Whatever differences may be among several persons in other things; yet all come of Adam by ordinary generation, are equal, 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 jointly: 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 show, that the purpose here insisted on, which is man's misery by nature, and their delivery from that misery by free grace and Christ, doth belong equally to Jew and Gentile: and therefore he standeth not much to which of them he doth speak; for by grace are ye saved, saith he. 3. As Believers are in some sense already saved, not only because they have salvation begun in their new birth, which is a passing from death unto life, 1 Joh. 3. 14. but also they have complete 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 entirely flow from God's 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 careful 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 incline to entrench upon, and to rob Him of, either in whole or in part, Rom. 10. 3. for, therefore doth the Apostle so frequently show the dependence which salvation hath upon God's 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 less of free grace, that it is also of faith; seeing faith is not only a fruit of God's grace in us, Phil. 1. 29. but also and mainly, because faith doth not justify, or save us for any worth in itself, 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 righteousness, 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, until the person to be saved, do lay hold by faith upon the offer of salvation in the Gospel, and of Christ's righteousness, 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 actual 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 God's free grace, though it doth not exclude Christ's merit, and the act of faith, as embracing the righteousness of Christ (See Doct. 5.) Yet it excludeth all things in ourselves, whether dignity of our natures, the enjoyment of civil, or ecclesiastic privileges, nobility of descent, all our common, or more special gifts and enduements, whether of nature or grace, from having any meritorious, or causal 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 yourselves. 8. As heaven and salvation are God's 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 ourselves; And that not of yourselves, 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 causal influence upon their salvation, which all men have a kind of natural 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 man's 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 completely 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 sometimes taken for the saving graces of God's Spirit in us, 2 Pet. 3. 18. yet, when salvation is ascribed unto God's grace, we are always 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 God's 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 for any thing, which his wisdom, goodness, 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 always exalted; for, the Apostle showeth this was the end God did aim at, even lest any man should boast. 4. In so far as works, even good works have place in the matter of man's 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 virtue 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 causal 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 showeth 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 God's workmanship, that is, renewed, and made over again by Gods createing power through the 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 God's workmanship, not only by natural creation, but supernatural renovation; they are not only once made, but made over again; not by having the substance of their soul and natural powers thereof destroyed, and new ones, substantially different from those, substituted in their place, but by having the vicious qualities, which were in those, subdued and weakened, and contrary graces and virtues 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 God's work; So the power, whereby He so maketh us, is no less than creating power, much like unto that power whereby in the beginning He made some things of nothing, and some things of pre-existing matter, but such as was wholly unfit and 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, (Job 21. 14.) to be true lovers of it, and walkers in its for, this much is employed, while he saith, we are His workmanship, created, etc. 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 idly, 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 ourselves, (Tit. 2. 12.) which is warranted in the Word as lawful, or commanded as necessary, (Mic. 6. 8.) gone about by a man regenerate, and in Christ, (Mat. 7. 17, 18.) by virtue of influence from the Spirit of Christ, (Phil. 2. 13.) for God's 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 useful 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 showeth that a man must be a new creature and God's workmanship, before he can do a good work; for, we are, saith he, God's workmanship, created in Christ Jesus unto good works. 6. Though good works be not necessary to merit or purchase salvation; yet are they necessary unto those who are justified and saved, in several 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 thankfulness 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 straight and beaten way which lieth betwixt, in so far as they advance from sin (Ezek. 18. 31.) to heaven, (Phil. 3. 14.) in the way of holiness and good works: for, the word rendered to walk, whereby he expresseth what should be the daily exercise of a renewed man, is a metaphor taken from those who travel 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 eternal 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 easy to be followed, Heb. 12. 1. He reneweth their wills, and furnisheth them with inward power and ability to do these works, Ezek. 36. 27. and exciteth and actuateth that power by His renewed influence, thereby making it to work, Philip. 2. 13. In all which respects, good works may be said to be prepared by God, as the word, rendered 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 Gentilism) 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 foreskines not being cut off by circumcision, they were not only destituted of that ordinance, but also of all other soulsaving ordinances of God's 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 continual up-cast unto them, which he hinteth at, by showing that the carnal 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 levitical ordinances were now abrogated. Doct. 1. Even Believers having attained to the sense of God's mercy in Christ, are very prone to forget that woe 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 show them mercy, though not to take pleasure in the remembrance of it, Ezek. 23. 19 21. nor to despair of, or question God's 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 fruitfulness in good works for the time to come, Rom. 6. 19 and to magnify the riches of God's mercy in their delivery from that woeful 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 God's 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 enforce this duty of searching out and calling to mind our matchless 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 vileness, Luk. 15. 21, 22. for, the Apostle, having spoken of God's 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 less 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 Abraham's 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 woeful case, as being not only under wrath, and destitute of any actual 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 God's 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 less hold in Baptism under the New Testament, seeing the Sacraments of the New Testament are of as much worth, as the Sacraments of the Old; and Baptism serveth for the same ends now, which are presently mentioned to have been the uses, for which Circumcision did serve then: for, although Paul doth only mention expressly, that uncircumcision was unjustly cast up to the Christian Gentiles by the carnal and hypocritical Jews in the present time wherein he wrote, yet hereby he would have them to remember how this was matter of just reproach and up-cast 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, etc. 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 spells, 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 wonderful 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 lest of Religion in reality and effect, who are most puffed 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 stress of Religion did lie in those: for, those, who boasted themselves of their Religion and Circumcision against the uncircumcised Gentiles, and did place their whole Religion in Circumcision, and the rest of those mosaical 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 people's judgement afterwards, Mat. 11. 22. So they prove a fearful 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 disgraceful; 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 commonwealth 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 real 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 Ministry of the Gospel, as they were Gentiles, without the bounds of the visible Church, Psal. 147. 20. Secondly, They were aliens from the commonwealth 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 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. jacob Gen. 28. 13, 14. with Israel upon mount Sinai, Exod. 24. 7. and in the plains of Moab, Deut. 29. 1. etc. and with David, 2 Sam. 23. 5. And therefore it is called Covenants in the plural number, though it was always one and the same Covenant in substance; the substantial sum thereof being always comprised in that one comprehensive and fountain-promise, Gen. 3. 15. or Gen. 12.- 3. which seemeth to be here pointed-at by the word, promise in the singular number; of which promise, all the following promises, made to Abraham, David and the rest, were but branches, or more full explanations. Now, they are said to have been strangers to this Covenant, not only, because they had no actual 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 public Ministry of the Word, and so were not within the very outward bond of it, neither had any right to the external privileges 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 hopeless, that their salvation was not in an ordinary way possible, as being wholly destituted of those means, whereby God doth ordinarily convert and save sinners, Psal. 147. 20. and this was peculiar unto them as they were unchurched Gentiles, Rom. 9 4. Fifthly. They were without God, or atheists, not as if they had been deprived of all sense of a Deity, (for they worshipped false gods, Acts 14. 12, 13.) nor yet, as if they had been without the reach and care of God's overruling 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 general clause relating to all the particular branches of their misery before mentioned. And he seemeth hereby to condescend, 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 God's Church, Joh. 15. 19 and 17, 14. and especially to the truly 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 several 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, etc. 2. For a man to be without an offer of Christ, yea to be without a real interest in Christ, though there be never so frequent offers of Him, is a doleful, sad and dangerous case; for, to want a real 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, until 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 until their effectual calling, they were without Christ, as without Christ did speak their not having an actual 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 than had real 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 employed, that the Jewish Church was not without Him. 5. It is no small happiness for men and women to have union and communion with the Church of Christ; It is even an happiness in its own kind, and comparatively to be members of His visible Church; for, thereby we partake of all the privileges thereof, which are Gods special 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 external communion of the Saints by partaking of the same ordinances, 1 Cor. 10. 17. and the mutual 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 happiness to be members of the invisible Church of Believers; for thereby we do partake of all the saving benefits and special privileges 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 mutual partaking of the gifts and graces one of another, 1 Cor. 12. 25, 26. And to be deprived of all union and communion with Christ's Church, is a woeful, 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 straight 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 conjoineth these two, as of equal 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 sovereign Lord and Creator, in the way of Covenant, or mutual paction and agreement; wherein, for his better encouragement 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, implieth 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 Original, 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 woeful, sad, and dangerous case; for hereby they are not only deprived of all the privileges 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 privileges, 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 actual 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 less 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 spiritual 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 bound to fulfil 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 God's tribunal, according to that dreadful 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 privileges, 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 hopeless; 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, etc. he addeth they were also without hope, that is, their salvation was in an ordinary way hopeless, to wit, as they were without the offer of Christ, and the Doctrine of the Covenant, and they were destitute of the grace of hope, as being without actual interest in Christ by faith, etc. and unregenerate; having no hope. 10. To be wholly destitute of this true and saving grace of hope, is a most woeful, dangerous, and lamentable case: for hereby men do live in continual hazard of spiritual shipwreck, 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 senselessness, 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 woeful, 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, Host 2. 18. and they themselves are under the drop of Gods eternal 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 blood 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 God's 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 withal he briefly showeth, not only the way how all things requisite to that blessed change were purchased for them, to wit, by the merit of Christ's death upon the Cross, 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 applied unto them, to wit, by their being in Christ, and by virtue of their union with Him.  
Now as their distance, and several 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 truly regenerate, justified and sanctified, and therefore members of the invisible Church of Believers; but also by proportion to their outward state, as being members of Christ's visible Church, whereby they enjoyed many rich privileges, (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 rendered ambiguous or doubtsome, as signifying two divers things; for, whether we look to the privileges of true Believers, or of visible Church-members (the privileges 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 privileges of real Believers) or if we look to that which giveth them a right, each one to their respective privileges, to wit, the grace of faith, and a mystical 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 political union with Christ upon the part of visible Church-members. I say, which of those be looked unto, we will find so much of likeness 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, seeing the nighness and happiness, 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 nighness and happiness which the truly Regenerate are brought unto; Therefore I conceive, that what is mentioned of the delivery and blessed state, here spoken of, 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 sweeteneth our happy state through grace the more: for, the Apostle's scope being to set forth the happiness 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 happiness in another, they were now made nigh; And so giveth a joint 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 God's 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 mind, 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 encouragement 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 thankfulness 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 ye who were sometimes far off, are now made nigh. 4. As converting grace falleth often upon those who are most graceless, and at greatest distance from God, from Christ and His Church; So it bringeth those, upon whom it falleth, into a state of nearness 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, etc. 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 access, 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 firstborn (See Vers. 12. Doct. 5.) for, with relation mainly to this gracious change, which was wrought upon real Believers among them in their regeneration, he saith, But now, ye, who sometimes were far off, are made nigh. 5. As this excellent state of nearness to God and His Church, wherein the truly regenerate do stand, and all those excellent privileges which flow from it, were purchased for the Elect by no less price than the blood of Christ, whose blood was the blood of God, Acts 20. 28. and therefore of infinite value; So none of those are actually bestowed upon, and applied unto the Elect, until 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 blood of Christ; they were in Christ by faith, before they attained that state of nearness, which was purchased by His blood.   

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 blood 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 peacemaker 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 blood, Isa. 53. 5. and so the very cause and reason of this peace, is in Himself, and nothing extrinsical 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 itself, 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 fullness 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 divers 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, questionless, to to the wall, which was in Solomon's Temple between the court of the People and of the Gentiles, which hindered all manner of passage, sight, or communication betwixt them, Ezek. 42. 20. So the meaning is, that in order to this union He did abolish the legal ceremonies, whereby the Jews were distinguished from the Gentiles, as two houses, by a mid-wall going betwixt them, or as an enclosed 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 ceremonial Law, and that chiefly because it was the occasion of a perpetual standing strife betwixt Jew and Gentile, while the Jew reproached the Gentile with uncircumcision and neglect of God's worship, Act. 10. 28. the Gentile again reproached the Jew with circumcision, and the rest of these Legal rites, which they judged unreasonable, irreligious and absurd, Esth. 3. 8. although those ceremonial 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 ceremonial 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 special, 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 God's external 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 truly regenerate: he cannot be subject unto the Law of God, Rom. 8. 7. And, as therefore he hateth the Lawgiver, and those who yield obedience to His Laws; So he is under the Lawgivers 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 implieth 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 blood and suffered death, by the merit whereof, as He hath given satisfaction to a provoked God, Eph. 5. 2. So by the efficacy and virtue 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 yield ourselves servants to righteousness unto holiness, Acts 5. 31. and so upon both hands He maketh peace: for, saith he, He is our peace, to wit, by His blood, spoken of in the preceding verse. 3. The uniting of both Jew and Gentile in one Church, is a branch of that peace which Christ hath purchased with His blood: And that not only, because their actual union was, according as God in His wise counsel had decreed, to follow upon Christ's death, and not to go before it (See upon Gal. 3. vers. 14. Doct. 4.) but also in order to this union, the Law of ceremonies behoved to be abolished, See Doct. 5. and this called for Christ's death; See vers. 15. Doct. 4. for, the Apostle having asserted that Christ was their peace by His blood, he giveth this as an instance, or effect of His so being, Who hath made both one. 4. From the Apostles designing the ceremonial Law by a metaphor taken from houses divided by a mid-wall, or from an orchard, garden or enclosure, 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 ceremonial Law, which are the grounds of the similitude. And, first, as a wall is builded by the owner of the enclosure, 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 enclosure for Himself, Deut. 32. 8. and to appoint these means and ordinances, whereby He would have them enclosed 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 plaster; So the ceremonial 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 encloseth a piece of ground for the owners special use, (which therefore is more painfully manured) and separateth that enclosure from the out-field which lieth about it; So the ceremonial Law did serve to enclose 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, Leu. 19 27. and such like. Fourthly, as a rough wall is but weak and ruinous, as not being built with cement or mortar, to make it strong, and therefore but to endure for a season, until the owner think fit to enlarge his enclosure, and take-in more of the open field; So the ceremonial Law was not to last for ever, but only for a time, until Christ should come in the flesh, and take in the Gentiles within the enclosure 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 ceremonial Law. Doct. 5. So long as the ceremonial Law did stand in force and vigour, the Jews and Gentiles could not be united into one Church: for, seeing by that Law the chief parts of God's worship were astricted to the Temple at Jerusalem, therefore, though scattered proselytes of the neighbouring Nations did join themselves to the Church of the Jews, and in some measure observed the way of Worship then enjoined, Act. 8. 27. yet there was a physical 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 natural antipathy transmitted from one generation unto another among the Gentiles against the ceremonial worship; that there was little less than a moral impossibility of bringing up the body of the Gentiles unto a cordial joining with the Jews in it: for, the Apostle showeth the ceremonial 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 removal of them, if it be in his power, and chiefly those evils in himself, of pride, vainglory, self-seeking, and a contentious disposition, which are great obstructions in the way of peace, Phil. 2. 3, 4. else, what ever be his pretences for peace, he is no real follower of it: for, Christ, intending to make peace betwixt Jew and Gentile, did take away whatever might have impeded it; He even broke down the middle wall of partition between them.  
From ver. 15- Learn, 1. As God's people in covenant with Him, aught to be highly incensed against, and averse from any voluntary entire 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 God's 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 ceremonial 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 moral Law contained in the Ten Commandments, was no part of that mid-wall of partition between Jew and Gentile; seeing 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 Christ's 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 ceremonial Law, as we show 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 external 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; 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 accommodating Himself to the childish condition of the Church in those times, and hath now appointed a more spiritual 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 Christ's sufferings and death, which put an end to the Law of ceremonies, and made the binding power thereof to cease: for, seeing His sufferings were the body and substance of all those shadows, they neither did nor could vanish until 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 cross, 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 blood of Christ, holdeth forth two ends, which Christ proposed to be brought about in His abolishing the ceremonial 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 show the intimacy of that union, as also the way how they were united, not by bringing any one of them to the fashions and customs 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 showing 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 blood: 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 cross, 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 ceremonial 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 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 God's 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 Christ's uniting the Jew and Gentile in one Church and Religion, maketh use of a word which showeth this was a task of no small difficulty, even such, that no less than creating power was required to it, while he saith, for to make in Himself, (the word signifieth to create 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 showeth, 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 essential 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; seeing 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 ourselves, suitable unto that essential 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 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 bitterness in people's 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 bitterness 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 showeth, 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 woeful breach, and making up of friendship betwixt God and the Elect, was Christ's great business in the world; for effectuating whereof, whatever He did or suffered, was in some one way or other subservient: for, the Apostle showeth 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 rendered 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 virtue whereof they were reconciled, could not be actually paid, to wit, Christ's death and sufferings, except the ceremonial Law had presently evanished, (See Ver. 15- Doct. 4.) neither could Jew and Gentile be united together in one body, and so reconciled to God, while that Law was in force and binding. See Vers. 14. Doct. 5. Therefore, and in those respects, it was necessary for Christ to abolish the ceremonial Law that He might reconcile both Jew and Gentile unto God: for, so saith Paul, He abolished the Law of Commandments in Ordinances— that He might 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 mystical 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 chastisement of our peace, and to lay down His life by a shameful, painful 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 showeth the mean of their reconciliation, was the cross of Christ, not the material tree or matter of the cross, but Christ's sufferings and death upon the cross; That He might reconcile both unto God in one body by the cross. 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 cross, and His death upon the cross; 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 showeth 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 tidings of that peace and reconciliation which was purchased by Him on the cross. See ver. 15, 16. And, secondly, he showeth 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, etc. and 15. 28. but mediately and by the ministry of His Apostles, and their successors, the Ministers of the Gospel, whom He sent unto them to preach, Mat. 28 19, whose Ministry He doth always 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 show that this privilege 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 were mentioned first, and which last. Doct. 1. It is not sufficient, in order to our reconciliation with God, that a price was paid by Christ upon the cross to satisfy divine justice, but there must also an offer be made of this purchased friendship in the preaching of the Gospel; that so we may embrace and lay hold upon it by faith; otherwise the friendship is not actually made, Col. 1. 21. for, the Apostle, having showed (ver. 16.) that Christ had satisfied divine justice upon the cross, 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 completing of the friendship, cometh from God through Christ, in so far as Christ did not only upon the cross satisfy 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 easy terms it may be had, Rom. 5. 11. and earnest offers of that peace, made unto all who would embrace it upon those terms, 2 Cor. 5. 20. together with the duties of thankfulness, which God doth call for from those who accept the offer, Matth. 11. 29. and the fearful judgements which do await on such who will not embrace the offered friendship, Heb. 2. 3. So the publishing of this doctrine of peace, is the gladdest tidings which ever sounded in the ears of lost sinners: for, the Apostle, speaking of Christ's preaching of the Gospel, saith, He came and preached peace: the word rendered preached, doth signify (and accordingly is translated, Rom. 10. 15.) to bring glad tidings. 4. When Christ doth send His called Ministers with an offer of peace and reconciliation unto a people, it is all one, as if He himself in His own person did come and make an offer of Him; And therefore the word of reconciliation in their mouth, should be received and accepted by those unto whom it is offered, with the same readiness, 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 privilege 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 implieth they were not yet at peace with God; And to them that were nigh. 6. For whomsoever Christ hath purchased peace upon the cross, 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 showeth, 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 access 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 access 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 access, hath an allusion to the courts of Princes, where petitioners are admitted unto access to their Prince, even in the very presence-chamber. Concerning which access, he showeth, 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 access unto God. Doct. 1. One main fruit and evidence of reconciliation is access unto God, whereby reconciled souls have not only liberty to approach unto God in the enjoyment of all divine Ordinances, (which access is the privilege 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 reverend 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 access to God, is chiefly attained in the duties of prayer and praise, as having God for their direct and immediate object. This is that access, 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 access to God; We both have access to the Father. 2. There can be no access, or familiar approaching unto God by sinners, who are not in Jesus Christ, and come not to God through Him; seeing 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 access unto God, until 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 access unto Him, Rom. 5. 1, 2. and keepeth it always patent by His continued intercession, Heb. 7. 25. which their renewed provocations would otherwise daily, and hourly close and obstruct, 1 Joh. 2. 1. for, saith he, through Him, that is, Christ, we both have an access to the father. 3. Christ is the only Mediator betwixt God and man, by whom alone we have access 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 access, and approaching unto God, is not local by passing from one place to another; especially seeing there is no place, wherein access to God may not be had, Joh. 4. 21. 23. but it is spiritual, consisting in the motion of the heart towards God, in the exercise of saving and spiritual graces: for, so much is implied, while this access is ascribed unto the Spirit, as the efficient thereof; We have an access by the spirit. 5. It is not sufficient, in order to our access unto God, that obstructions be removed, and a door made patent by Christ's merit and intercession, through which we may enter; but, such is partly our impotency, Joh. 15. 5. and partly our averseness from making use of the offered opportunity, Luk. 14. 17, 18, etc. that except the Spirit of God do cause us enter, by creating spiritual 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 access unto God: for, he saith, through him we have an access by one spirit. 6. As it is one, and the self same Spirit of God, who breatheth upon the graces of God's people, Cant. 4. 16. and thereby giveth them access unto God; So it concerneth us much, as we would find access and liberty of approaching unto God, to keep the unity of the spirit in the bond of peace; there being nothing, that marreth access to God, and fellowship with Him more, than embittered 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 show, that the Spirit doth unite those among themselves, upon whom this rich blessing of access is bestowed; We both have an access 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 happiness, 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 access by one Spirit to the Father.   

Vers. 19 Now therefore ye are no more strangers and foreigners, but fellow-citizens with the Saints, and of the household 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 privileges 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 bless, and make effectual for working a saving interest in, and right unto all those: yea, and had a present actual right to the external part of those privileges; even the visible Church being in some respects God's City, Household and Temple, at least, the suburbs, utter-court, and porch thereof, and having her own answerable privileges, which are in some measure proportional to those of the invisible Church; yet, seeing (as was showed 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 shall 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 showing what they were not, neither strangers nor foreigners, whereby with allusion to those, who are not freemen 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 foreigners, (that is, such, who though they have their residence in the City, yet are not freemen, but sojourners for a season,) he showeth 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 showeth that those believing Ephesians had a right unto all the privileges, and immunities of that city, the chief whereof are freedom from God's curse, Rev. 22. 3. and a right unto eternal life, Rev. 22. 5. And this they had equally with all the other citizens and free members of that City; for, the chiefest Saints were but their fellow-citizens. In the second similitude, he compareth the same Church unto an household, or family, and calleth it God's household, affirming, that all of those believing Ephesians did belong to this household. So that he doth hereby express a greater degree of nearness to, and communion with, God and His Church, which they had attained unto, than was set forth by the former similitude; there being a straighter tie 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 vileness be jointly thought upon also, that so we may be keeped humble: for, the Apostle, while he is of purpose to set forth their excellent privileges, doth not obscurely present their former misery unto their view also, by saying, ye are no more strangers and foreigners, which implieth they were once so. 2. As it is not an easy matter to convince sinners of their lost and miserable estate by nature; So it is no less difficulty, when they are once made truly sensible of sin and misery, to convince them throughly of these riches which are in God's mercy, and of that blessed estate which they are brought unto by God's 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 show 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 foreigners. 3. That we may highly prise, and think aright of God's mercy in Christ manifested to Believers, we would look upon it, both in the privative and positive effects thereof, both in those evils of sin and misery, which He delivereth from, and those saving blessings, whether relating to grace here, or glory hereafter, which He doth confer and bestow: for, so doth the Apostle here set forth the rich effects of God's 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 country, 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 privileges 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 foreigners. 5. The state and privileges of God's 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 joined together under one Magistracy, ruled by the same Laws, enjoying the same common privileges and immunities, and strongly defended by walls and bulwarks: In like manner all Believers are united under Christ their supreme 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 Lawgiver, Jer. 31. 33. enjoying one and the same common privileges, (not only access 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 similitude, whereby the Church is compared to a city, is employed, 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 God's wrath and curse, with an actual right unto eternal life: for, that the Saints only are free members of this City, is employed, while he saith, Fellow-citizens with the Saints. 7. Whatever differences are among Believers, as to their worldly condition, Eph. 6. 5, 9 their several 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 equal 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 Burgess 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 privileges. 8. As the whole society of the invisible Church chiefly is Gods own great household 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 domestics, Rev. 3. 20. yea, and is in a special way provided and cared for by Him, 1 Tim. 5. 8. So, whenever a man is reconciled to God by the blood of Jesus Christ, he becometh a member of this holy and blessed family, and enjoyeth all the privileges thereof, whereof this is one, in which it differeth from other families, that in this household there are no mercenary servants, but all the domestics are sons and heirs, Joh. 1. 12. Col. 3. 24. for, by the household of God he meaneth the catholic Church, affirming that those Ephesians upon their reconciliation with God became members of it; And of the household 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 showeth that those Ephesians were a part of it. Which similitude doth hold forth a further degree of nearness to, and communion with God and His Church, than the former; in so far as the stones of an edifice are most strictly joined together, both with the foundation and amongst themselves: and herein he doth, doubtless, allude to Solomon's Temple, which did prefigure the Church of the truly Regenerate.  
And, first, that he may with greater clearness 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 were built upon that foundation; because Christ is that cornerstone, spoken of, Isa. 28. 16. and Psal. 118. 22. So that the foundation and cornerstone must be both one in this place, seeing he inferreth the one from the other, only with this difference, that Christ is not only the lowest cornerstone, which lieth under the whole building, and is a part of the foundation, to which cornerstone He is compared, Isa. 28. 16. but He is also the highest, to which He is compared, Psal. 118. 22. Yea, and such a cornerstone 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 Original signifieth the extreme cornerstone, that is, both the highest and the lowest, and consequently compriseth all which lie between those two extremes: neither doth the word imply, that there are any other subordinate, or secundary foundations, or corner-stones, seeing the word is better rendered extreme corner than chief. Doct. 1. Those excellent privileges bestowed upon Believers, consisting in, and flowing from union and communion with Christ and His Church, are of such a spiritual, sublime and divine nature; and we are so carnal, dull and slow of understanding, that there are no proper significant words, whereby to express 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 privileges, and so complete is that happiness, 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 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 usefulness 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 spiritual edifice, Matth. 16. 18. who was brought so low by His sufferings, and daily 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 hang, Isa. 22. 24. but He is also the cornerstone, who reacheth from the foundation to the top of this spiritual edifice, and joineth 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 fullness of created graces above His fellows, Psal. 45. 7. as corner-stones are more curiously engraven and wrought than the rest of the building, Psal. 144. 12. in whose stability and strength, the strength of the whole spiritual edifice (Matth. 16. 18.) and of every lively stone thereof doth consist, Joh. 10. 28. as the strength of an artificial building consisteth in the goodness of the foundation and corners, Matth. 7. 24, 25. for, the Apostle, speaking of this spiritual 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 extreme) cornerstone. 4. That any man be a part of this spiritual edifice, and do partake of all those glorious privileges 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, showing that those Ephesians were a part of this spiritual building, saith they were built on Christ; And are built upon the foundation. 5. There is no closing with, & taking band upon Christ aright as a foundation-stone, or rock for salvation, except He be conceived and accepted of, as He is revealed and offered in the 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 principal author and builder of this spiritual edifice, Isa. 28. 16. 1 Corinth. 3. 6. Yet, He employeth His called Ministers and Servants, as instruments under Him, for carrying on this work, among whom He did make special 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 employed 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 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 prophecies 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 truly good, Rom. 3. 12. and unto all other men in that which is good; that nothing less was required for uniting all the Elect among themselves, so, as to make them jointly endeavour the bringing about of God's 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 centre, wherein all those scattered lines might meet, and a corner, wherein the several walls and stones of the building are conjoined: for, saith Paul, it was necessary, in order to this union, that Jesus Christ himself should be the extreme cornerstone.   

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 artificial and altogether divine structure, and joining 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 joined 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 embracing Him, according as He is held forth in the Word, without addition or diminution, Col. 2. 6. even as the whole frame of a material building is made conform to the foundation. Next, That all the parts of this edifice are strongly joined together among themselves by the grace of love, Col. 3. 14. and orderly situate, every one acting towards the good of another in their several 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 material building have a commodious correspondency one to another, and thereby are fitly framed together. This edifice is described, thirdly, from its perpetual 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 Solomon's temple, Psal. 132. 13. Doct. 1. Jesus Christ doth differ from the foundation of all other buildings in this, that the whole building, and every stone of it doth take immediate band upon the foundation; all Believers being most intimately joined to Him by faith, and not by the interveening mediation of others, as it is in material buildings: for, the Apostle showeth, 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 spiritual edifice from its divine structure and curious joining 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 spiritual edifice doth differ from other buildings, that not only the whole edifice, but also all the parts of it (1 Pet. 2. 5.) are endued with life; a life, which is wholly spiritual, 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 fullness and strength which is required: for, the Apostle, while he ascribeth a spiritual growth to all the building, doth imply both those, seeing growth supponeth life, and want of just stature and perfection; In whom all the building groweth. 4. As growth in grace, is a privilege which appertaineth to all the parts of this spiritual 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 daily extracting of a renewed influence from Him, they cannot choose but thrive the better in this their spiritual growth: for, the Apostle ascribeth growth to all this building, and growth from their being in Christ, and virtue coming from Him; In whom all the building groweth, and in the Lord: which words, it seemeth, are added, to show, that not only the first beginnings, but also the continued progress 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 general, by the addition of new converts, doth flow, not from created might, or power, Zech. 4. 6. but from the virtue of Jesus Christ, who, having the nations given Him for an inheritance, (Psal. 2. 8.) will in despite of all opposition, enlarge the bounds of His dominion, until 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 jointly, and each Believer a part, (1 Cor. 6. 19) are a temple for the Lord, wherein He doth manifest His special presence, and wherein He will be worshipped, by offering up spiritual 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 holiness, as in that which becometh His house, Psal. 93. 5. for, the Apostle showeth 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 God's special 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 spiritual edifice, and of the Churches happy estate under that similitude unto those believing Ephesians in particular, by showing, 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 special 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 privileges which belong to the Church of God in general: But we must also, observing the due order, make application of them unto ourselves in particular: for, Paul teacheth so much, while, having set forth the happy estate of all Believers in general, 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 ourselves, laying hold upon Him by faith; that so being in Him, we may have right unto all those saving privileges, which are purchased by Him: for, the Apostle showeth this was the order, wherein those privileges were applied unto the believing Ephesians; they were first united to Christ, and so had access 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 ourselves, 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 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 material buildings; but they are also indented in Him, and hid, as it were, in the cliffs of that rock by saving faith; so that the foundation covereth the whole building, and serveth for a refuge from the storm, and a shadow 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 joined 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 Satan's service and the slavery of their lusts, their after conversion, and being builded upon Christ for an habitation to God, is the rarer privilege, 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 wonderful, and hardly credible, the apostle having an eye doubtless 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 sanctify them; An habitation of God through the Spirit. 8. Though all the external actions of the Godhead do belong to all the Persons of the blessed Trinity; Yet some of those actions are usually ascribed unto one, more than the rest, according as they carry some proportion and likeness to the personal properties of each person: for, the sanctification of Believers (in regard of which effect God is said to dwell in Believers, seeing He thereby doth manifest His special presence in them) is here ascribed unto the Spirit, while those Ephesians are said to be an habitation unto God through the Spirit.    

CHAP. III.  
IN the first part of this Chapter (which beginneth ver. 2.) the Apostle setteth forth the dignity of his Apostolic Office towards the Gentiles, with his calling to it, and qualifications for it. And, first, he propoundeth the matter briefly, that this office was committed to him, vers. 2. Next, he doth more largely illustrate it. First, by showing his qualification and furniture for this Office, to wit, his knowledge and insight in the mystery of the Gospel, which He was to preach: for proof whereof, he appealeth to what he had written in the two former Chapters, ver. 3, 4. and having called the Gospel a Mystery, he showeth the reason why he did so, to wit, because it was not so known of old, as now under the Gospel, ver. 5. and giveth a brief sum of this mystery, as to that part of it which was most controverted, to wit, the calling of the Gentiles to the free enjoyment of Gospel-priviledges, ver. 6. Next, by showing his call from God, and authority to dispense this furniture: where he taketh occasion to extol and magnify his Office, and the grace of God, which called him to it, from eight distinct considerations. First, from the gifts wherewith he was furnished to discharge it. Secondly, from the powerful assistance of God's Spirit, which wrought in him and by him in the discharging of it, ver. 7. Thirdly, from his own unworthiness, who was entrusted with it. Fourthly, from the excellency of the subject matter, which he was to set forth, even the unsearchable riches of Christ, ver. 8. Fifthly, from the great benefit, which by his conscientious discharging thereof was to accresce unto men, even their more clear understanding of that mystery, ver. 9 Sixthly, from the same benefit, which did thereby redound to the glorified Angels, ver. 10. Seventhly, from the eternity of God's purpose to intrust him in that office, for bringing about the forementioned ends, ver. 11. And lastly, from three excellent privileges, boldness, access, confidence whereof Believers did partake by the means of his Ministry; as being thereby brought to Christ, in whom they enjoyed all those, ver. 12. From all which grounds he dehorteth them from fainting, notwithstanding of his present sad sufferings in discharging so honourable an employment, ver. 13.  
In the second part of the Chapter, he doth indirectly incite them to persevere, and make progress in the experimental knowledge of, and in communion with Christ, by giving a sum of his fervent prayers unto God for them to that purpose. The occasion of which prayer, is, ver. 1. his gesture in prayer, and to whom he did pray, to wit, God, described from his relation to Christ and the Church, are, ver. 14. 15. The particulars prayed for, are, 1. Their strengthening in the inward man by the Spirit, ver. 16. 2. Christ's inhabiting their heart by faith, ver. 17-. 3. Their experimental knowledge and comprehension of Christ's boundless love, flowing from their firm adhering to the love of God in Christ by faith, ver. 17, 18, 19- 4. Their full replenishing with the perfection of all graces in glory, ver. 19 The conclusion of his prayer containeth a description of God, taken from His almighty power to do above our petitions and conceptions, ver. 20. and a thanksgiving unto God so described, and upon that ground, ver. 21.  

Vers. 1. FOr this cause, I Paul, the prisoner of Jesus Christ for you Gentiles.  
THis verse belongeth to the purpose contained in the second part of the Chapter, which, being begun here, is interrupted until 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 preceding Chapter. And withal, 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 entrusted, 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 loss those things which are already wrought, 2 Joh. ver. 8. but also they may make progress answerable unto their fair beginnings; lest otherwise they mar their own comfort, Psal. 51. 12. make the name of God to be evil spoken of, 2 Sam. 12. 14. and thereby draw down sore corrections upon themselves, 2 Sam. 12. 10. for, the Apostle his praying so fervently upon their 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 powerful 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 bloody 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, etc. 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 styles, 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 add 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 choicest instruments for carrying on His work may be, for a season, restrained in their liberty, and so laid aside as useless, even in a time when there is greatest need of their pains and diligence: for, Paul, an eminent instrument, (1 Corinth. 15. 10.) was at such a time cast in prison; I Paul, the prisoner of Jesus Christ. 6. No afflictions or sufferings do lose a Pastor from his duty towards the Lord's 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 writing 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 General: and that not only, because he suffereth in His quarrel, but also he remaineth still in His custody, Gen. 39 21. and at His disposal, 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 Christ's 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, jam. 5. 10. for, Paul showeth, 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 God's 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 not only their own salvation, but the salvation also of others, is some one way or other advanced by their sufferings: for, Paul's sufferings are sweetened 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 Apostolic 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, until 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; seeing 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 Apostolic 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 conditional particle if, implieth not any doubt of the thing, but rather his great confidence, that they nei there could nor would contradict it, seeing it was a thing publicly known from the history of his conversion, Gal. 1. 22, 23. and doubtless 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 powerful 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 faithfulness (1 Cor. 4. 2.) and wisdom (Mat. 24. 45.) as they may be answerable unto Him who hath entrusted them; for, he calleth the ministerial Office entrusted to him, the dispensation, which signifieth the ordering of things belonging to the family so as may be most for its behoof: and being applied 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 applied unto His Ministers, as it is here, it signifieth only a subordinate misterial power, for which the person entrusted 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, etc. 3. The great thing which Ministers are to dispense and distribute unto the Lord's family, is the doctrine of Salvation through free grace. They are indeed to dispense threatenings also, and to inculcate the terror of God's wrath, Mat. 3. 12. Only their great design in all should be, that people may be thereby fitted to embrace 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 Lord's 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, etc. 5. As there is no less concredited unto called Ministers by God to hold forth unto the Lord's 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 People's 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 mystery (as I wrote afore in few words, 4 Whereby when ye read ye may understand my knowledge in the mystery 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 Apostolic office of dispensing the Gospel to the Gentiles was committed unto him, doth, first, show, 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 mystery, 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 mystery, 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 mystery, ver. 3. from which two preceding Chapters, being diligently prepended, 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 mystery, which he calleth the mystery of Christ; because Christ is the chief subject of the Gospel, 1 Cor. 2. 2. and the very mystery of that mystery, 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 employment: And therefore giftlesse Ministers were never sent by God; for, Paul, having shown that the Apostolic 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 mystery. 2. That the Gospel is a mystery, and in what respects it is so, see chap. 1. ver. 9 doct. 1. He made known unto me the mystery. 3. The Lord doth usually manifest Himself, more or less, unto His Servants, according to the nature, weight and difficulty of those employments 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 mystery 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 man's salvation, and the sum of man's duty, in a small bulk and few words; as knowing that reading much would be but wearisomeness 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 penman of the Spirit of God, giveth a comprehensive sum of the whole Gospel in the two first Chapters, with relation to which, he saith here, I wrote afore in few words.  
From ver. 4. Learn, 1. The brevity of Scripture, and comprehensive largeness 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 mystery in few words; yet, saith he, Whereby when you read, ye may understand. 2. The Word of God therefore aught to be frequently read, and diligently perused by all the Lords people; this being one mean, and second to none (except public preaching, Rom. 10. 14, 15.) which the Lord doth bless, 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 showeth by reading they should understand his knowledge in the mystery. 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, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ. 4. Though private Christians are not to sist themselves as public judges of the doctrine of Ministers, 1 Cor. 14. 32. neither should they delight much in venting their private judgement, especially their carping censures, jam. 1.- 19- yet they are not as stupid blocks, without trial and examination, to receive whatever the Minister saith; but aught to pass a private judgement 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 pass such a judgement upon his own doctrine and abilities; Ye may understand my knowledge in the mystery 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 mystery, 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 mystery 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 showeth, that the sons of men were passive, as to the measure of light which was attained unto of those truths; Which in other ages was not made known unto the sons of men, as it is now revealed. 2. The Lord in bestowing grace and the saving knowledge of Himself, doth act as a most free agent, not constrained by any necessity, so, that He dispenseth grace to whom He will, Rom. 9 18. to some more sparingly, and to others more liberally, whether we compare times with times, or persons with persons in one and the same time, Rom. 12. 3. for, He hath revealed the saving knowledge of this mystery 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 God's 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 several 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, etc. and many full prophecies 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 mystery 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 shadows, so that they could not steadfastly 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 foretell, 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 access 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 Christ's ascension, did doubt and hesitate much about the truth of this mystery, until it was more fully revealed, Act. 10. 10, etc. for, saith Paul, Which in other ages was not made known, as it is now revealed. 5. As Christ's 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 mystery, 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 Satan's design, 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 weakness, 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 mystery was revealed by the Spirit, to wit, immediately, not unto all, but to His holy Apostles and Prophets. 7. As all the Lords Ministers ought to be inherently holy, not only because of the precept enjoining so much in a special manner unto Ministers, Tit. 1. 8. but also for the more successful discharging of their office; seeing 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 Penmen of holy Scripture, were really sanctified and holy; So inherent holiness, 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 show they themselves were so, and all Ministers ought to be so; and yet this mystery 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 privileges. As, first, of being joint-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 mystical body, whereof Christ is the Head. See, upon Eph. 1. 22, 23. And, thirdly, of partaking with the believing Jews of the Covenant-promise made by God to Abraham and his seed, Gen. 17. 7. so that they were now within the bond of the Covenant of Grace. He declareth also, that all those privileges were purchased for them, and freely bestowed upon them by Christ, and by virtue of their being in Him by faith, in whom they had equal interest with the believing Jews themselves; and that they were brought to this happy estate by the alone-preaching of the Gospel, and by faith in it, without the ceremonial 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 mystical body, and saving interest in the Covenant of Grace. The enjoying of any one whereof, implieth 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, etc. 2. As every renewed child of God is an heir of the heavenly inheritance; So the multitude of heirs doth not lessen the inheritance, nor make the privilege of being an heir of heaven the less glorious; yea, it addeth unto the glory of it: for, he placeth a great part of their privilege in this, not simply, that they were heirs, but fellow-heirs. 3. It is a great and glorious privilege to be a part of that mystical 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 privileges 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 privilege bestowed on the Gentiles under the new Testament, even that they should be of the same body. 4. It is a privilege no less great and glorious, to have saving interest in the Covenant of Grace and the promises thereof; for, thereby we have access to both the former privileges; and all the saving blessings of that Covenant, comprised in the many large precious, and comprehensive promises thereof, do become ours: for, the Apostle speaketh of this, as of another excellent privilege bestowed upon the Gentiles, even, that they should be partakers of His promise. 5. As Jesus Christ hath purchased all those glorious privileges and saving blessings, to which the people of God can lay any claim, or interest; So there is no actual 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 powerful mean, through God's blessing, for gaining ground upon most desperate sinners, and for prevailing with them to close by faith with Christ, as He is offered; by virtue 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 preceding verses declared how he had attained a large measure of knowledge and insight in the mystery of the Gospel, doth now (in further enlargement of what he did but briefly assert, ver. 2.) show, that he was called by God to undergo the Apostolic Office of dispensing that mystery, and doth jointly extol and magnify 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 magnify this his Office, as also make it appear, 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 powerful assistance of God's Spirit, enabling him to exercise those gifts, notwithstanding of many difficulties, and giving admirable success to his Ministry both far and near, Rom. 15. 19, 20. All which, to wit, his calling, gifts, and divine assistance, he doth ascribe to God's grace and free favour. Doct. 1. The very Apostolic Office itself, was no lordly dominion, or place of honour and ease; but a laborious ministry and service, wherein the person entrusted, 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 rendered Minister, which Paul here taketh unto himself, doth signify a painful, vehement labour, as those who make haste in travel, 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 God's 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: for, Paul doth not only magnify 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 employment; So it is no less requisite 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 fruitless and without success among the people, 1 Cor. 3. 6. for, Paul showeth 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 effectual 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 less to do with them: for, as Paul was singularly employed; 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 boldness 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 less 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 energy: for, Paul's necessity called for no less, 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 employment, and to have their labours blessed with success in gaining many souls to God; So a gracious Minister will be ready at all occasions to acknowledge grace in all these, ascribing all to God's favour, and His powerful 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 less 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 extol and magnify his Office, thirdly, from the consideration of his own unworthiness, 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 less to be esteemed of, than the meanest of God's children and Saints: and yet the Apostolic office (called here grace, because it did flow from God's favour and grace) was bestowed upon him. And, fourthly, from the excellency of the subject matter, which he was engaged, by virtue 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 several ages, as are not only hid to natural men, but also above the reach of all created understanding (even though renewed by grace) to comprehend them fully in this life, until 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 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 less than the least of all Saints. 2. Growth in grace, and increase in humility, and in low esteem of a man's 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 〈…〉 less than the least of all Saints. 3. Sense of sin, and of self-unworthinesse, ought so to abase and humble the child of God, as not to make him question, far less deny, that God hath any saving work in him; this latter not being true humility, but sinful 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 less than the least of all Saints. 4. As all Saints are not of one standing and size, but some greater, some lesser and some less 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; seeing even the meanest of Saints have a choice room in God's 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 child 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 God's mercy and free grace towards such an unworthy wretch, as he is: for, both these were in Paul; unto me, who am less 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 wickedness, are most conscious to themselves of their own unworthiness: 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 success, 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 Apostolic office from grace, proveth so much; unto me, who am less than the least of all Saints, is this grace given. 7. The more unworthy that any is, upon whom the Lord bestoweth grace, and showeth 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 baseness and unworthiness; unto me, who am less 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 unworthiness; so, seriously and frequently to ponder the weight and dignity of that trust, which is put upon him, and what are the riches of the glory of his inheritance in the Saints, the dispensing whereof, is committed unto him; that so with greater fear and reverence, care and diligence he may take heed to his Ministry, which he hath received in the Lord, to fulfil it, Col. 4. 17. for, Paul considereth also the worth of that message, which he was entrusted with, while he saith, that I should preach the unsearchable riches of Christ. 9 Though others of the Apostles besides Paul, were entrusted to carry the Gospel unto the Gentiles; yet considering, that he was so fully instructed in the knowledge of this mystery of the rejection of the Jews, and calling of the Gentiles, ver. 3. and Rom. 11. and had a perpetual 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 entrusted 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 competency of gifts for discharging any office, are given of God to those who have them, and especially to Ministers, not to keep them without usemaking, 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 fullness which is in those many good things purchased by Him, should be the main subject of a Ministers preaching, whatever he preacheth besides of legal threatenings or duties, being made to relate some one way or other unto Him; So Jesus Christ and the riches of the Gospel, are so large a field and subject, that the most gracious and able Ministers will find daily purpose, and fresh matter furnished of new, whereof to preach concerning it; yea, and never will be able to go through it: for, Paul made Christ and the Gospel the main 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, Host 6. 4. and nothing being more sweet upon earth, than to be swallowed up, and overwhelmed in this deep and bottomless 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.   

Vers. 9 And to make all men see, what is the fellowship of the mystery, which from the beginning of the world, hath been hid in God, who created all things by Jesus Christ.  
HE doth here, first, more fully express what he presently spoke of his preaching among the Gentiles, as also extol and magnify his office, fifthly, from the great good and benefit, which was by his conscientious discharge thereof to accresce unto men, even the making evident unto all men, without any such distinction of nations or persons, as was keeped under the Ministry of the Old Testament, (Gal. 3. 28.) what that mystery of the union and association of Jews and Gentiles in one body was, whereby they have joint interest in the Covenant of Grace, in Christ the Cautioner, and in all those spiritual blessings purchased by Him. Next, he giveth a reason why he called this communion and fellowship a mystery, and secret; because it was a thing hid, until the times of the Apostles, in God's decree, and not revealed, at least, so fully and clearly, as than it was, (See, ver. 5. doct. 4) and having made mention of God, he describeth Him from His work of creating all things by Jesus Christ, the eternal word of the Father, Joh. 1. 1. and this most appositely to the present purpose, to wit, the calling of the Gentiles; as intending hereby to show, that none hath reason to wonder, why God should save the Gentiles as well as the Jews by Christ; seeing He hath equal interest in them, as having created them both, and that by Christ. Doct. 〈◊〉. Though the Lords Ministers ought mainly to labour upon the affections of people, endeavouring to work them up to such a frame and temper, as the Word of God doth call for, 2 Tim. 4. 2. yet, this also is a considerable part of the ministerial task, which they would endeavour in the first place, and in order to their more effectual and orderly moving of the affections, even to make the Lords people understand the mind of God revealed in Scripture, as well concerning their sin and misery, as the remedy thereof held forth in the Gospel, Act. 2. 22, 23, 38, 39 and therefore they would affect great plainness of speech, dimitting themselves, so far as is possible, unto the capacity of the meanest: For, Paul showeth that the information of the judgement, was that which he endeavoured with the first in the discharge of his Ministry; And to make all men see, faith he. 2. The Word preached by sent Ministers, is the Lords ordinary mean and instrument, by which he conveyeth the saving knowledge of Gospel-truths unto the Elect: and that both by making these truths evident and plain; that so they may be known, being otherwise hid, Col. 4. 4. and by opening the eyes of their understanding, that they may see, being otherwise blind, Act. 26. 18. for, the Lord employed Paul in the ministerial calling, To make all men see, what is the fellowship, etc. The word signifieth both to make a thing evident, that it may be seen, and to give an inward principle of knowledge unto men, by virtue whereof they may see. 3. The commission given by Christ unto His Servants to preach the Gospel under the New Testament, is not astricted unto the Jews only, as it was before Christ came in the flesh, yea and after His incarnation before the midle-wall of partion between Jew and Gentile was removed by His death, Matth. 10. 5. But it is extended indifferently to all nations under heaven, and to all persons without exception, as God by His providence shall open a door unto His Servants to go unto them: for, so is Paul's commission here to be understood, even, to make all men see. 4. That sinners, lost by nature, may attain to fellowship and communion with the true Church of God, by sharing with them in all their privileges and good things purchased by Christ, and in Christ Himself, the Covenant of Grace, and in all the prayers, gifts and graces of all Believers through the world, is the gladest tidings that ever sounded in their ears: for, Paul, having shown (ver. 8.) that his office was to preach (or, as it is in the Original, to declare good tidings) to the Gentiles, he showeth here what those glad tidings are, even, to make them see, what is the fellowship of the mystery, that is, what that fellowship is, which they were now admitted unto with the true Church of God in all her privileges, and formerly was an hid secret. 5. The written Word of God is such a depth, that the quickest wits cannot find the bottom of it; there being many things contained in it, at least by just consequence, which even they, who have their senses exercised in it, cannot throughly discern or collect from it: for, even this mystery, that the Gentiles should have fellowship with the Church, without entering by the door of Circumcision, was revealed, though obscurely, in the Scriptures of the Old Testament, as Paul doth gather by consequence from the time of Abraham's Circumcision, Rom. 4. 10, 11. and from Melchisedeck's Priesthood, Heb. 7. 11. and yet, saith the Apostle, this was a mystery, which from the beginning of the world hath been hid in God. So that even the Prophets did not fully understand it, nor the Apostles themselves until it was more clearly revealed, Acts 10. 10. 6. Jesus Christ is true God, equal with the Father in power and glory, having an eternal being before the world was made: for, the Father created all things by Jesus Christ, to wit, not as by one instrument, but as one working with Him, and from Him, Heb. 1. 2. Joh. 1. 3. 7. Though the grace of Redemption be not of equal extent with the work of Creation, there being many created, whom God will never save, Matth. 7. 21. yet, God's equal interest in all by creation, doth abundantly plead His liberty to save whom He pleaseth, and to save one as well as another, whatever a spirit of envy in some may say to the contrary: for, the Apostle's scope in saying God created all things by Jesus Christ, is, to show, that none could justly stumble at God's saving the Gentiles, as well as the Jews, seeing He had equal interest in both by creation. 8. The consideration of Christ's Godhead, and of His creating all things, doth contribute much to the faith and right understanding of His discharging the mediatory Office, in uniting all the Elect to God, and among themselves; in so far as this consideration doth hold Him forth to be one fitted and enabled to do what is undertaken, and speaketh His interest in them as His creatures, and right to save them, if He please: for, that Paul may further clear this purpose of uniting Jew and Gentile in one by Christ, he mentioneth God's creating all things by Christ as God equal with Himself.   

Vers. 10. To the intent that now unto the principalities and powers in heavenly places, might be known by the Church the manifold wisdom of God.  
THe Apostle doth magnify his office, sixthly, from the advantage and benefit, which did thereby redound unto the glorified Angels, called here, principalities and powers, chiefly, because God maketh use of their Ministry in governing the kingdoms and principalities of this world, Dan. 4. 13, 14. and, 10. 12, 13. and because of the force and power they have in executing the will of God, Psal. 103. 20. and are said to be in heavenly places, not as if they were never upon earth, Gen. 32. 1. but the place of their ordinary residence is in heaven, Matth. 18. 10. Now, the Apostle showeth, that this was one end intended by God to be brought about by his preaching the Gospel unto the Gentiles, even, that the Church, being hereby gathered of Jew and Gentile, might be as a glass, wherein these glorious creatures should behold the manifold wisdom of God, that is, the many and signal evidences of Gods infinite wisdom manifested in the way of salvation held forth by the Gospel, 1 Corinth. 1. 24. and in His divers ways of dispensing grace and salvation in several ages, Heb. 1. 1. (the Doctrine of salvation remaining always the same for substance, Heb. 13. 8.) and more especially, as to the present purpose, in His receiving the formerly profane and idolatrous Gentiles unto fellowship and society with His Church, having abolished Circumcision and the rest of those levitical Ordinances: which is the main subject of all that precedeth this Verse in this Chapter. Doct. 1. The glory of free grace, mercy, wisdom and of other divine attributes, which God intendeth in the salvation of sinners, is such a rent, as He will have paid, not only by men, but also by the glorified Angels: for, Paul maketh this one end, why God gave him the Gospel to preach, even that Angels might therein see God's glory made manifest, and might acknowledge it accordingly; To the intent that now unto the principalities and powers. 2. It is the duty of Christ's Ministers to commend and magnify their Office, not for gaining praise and esteem to themselves, 2 Cor. 3. 1. but that the malice of Satan and his instruments may be hereby frustrated, 2 Cor. 11. 12. who labour to bring that sacred Calling unto contempt; that so it may have the less of success upon people's hearts, 2 Tim. 3. 8. for therefore is it that Paul doth so much magnify his Office in this and the preceding Verses; To the intent, that now unto the principalities and powers, etc. 3. This may commend the Ministers of the Gospel not a little unto men, and beget reverence in them towards the same, that even the blessed Angels are in some sort bettered by it, and that it is therefore respected by them: for, Paul commendeth his Office from this, that by occasion thereof unto the principalities and powers, was made known the manifold wisdom of God. 4. Though Angels be most knowing creatures, as enjoying the immediate sight and presence of God, Matth. 18. 10. yet they are ignorant of some things, which, by God's way of dispensing the Gospel to His Church, they come to a more full knowledge of: and therefore, though their present state of happiness doth give them full satisfaction for the time; yet it is capable of some addition, and to be perfected fully at the last day, even as the torments of the fallen Angels shall then, and not while then be complete, 2 Pet. 2. 4. for, Paul showeth that by the Church was made known the manifold wisdom of God. 5. Neither the souls of just men made perfect, nor glorified Angels, though they enjoy the blessed sight of God, do yet by virtue thereof come to the knowledge of every thing, which God Himself doth know; and therefore it is without ground affirmed by Papists, that by this mean they know the prayers, which are uttered here on earth: for, the Apostle, showeth that even the blessed Angels are ignorant of some things, until by the Church was made known unto them the manifold wisdom of God. 6. Though the wise and eternal counsel of God for bringing lost sinners to glory, be one and the same, and wholly unchangeable, Psal. 33. 11. and though the way condescended upon in that His eternal counsel, by which sinners shall be saved, hath been in all ages one and the same for substance, to wit, Jesus Christ, Heb. 13. 8. and faith in Him; Heb. 11. 2. Yet, so many and divers are those ways, wherein He doth execute that counsel in the several ages of His Church, Heb. 1. 1. and all of them fitted for the age of the Church, which then was, Gal. 4. 3. So unworthy (2 Cor. 4. 7.) and contrary (Philip. 1. 19) are those means for the most part, whereby He worketh the end intended; So sweet an harmony and concord betwixt infinite mercy and infinite justice, doth appear in this way, each of those rejoicing over the other, and yet ceding one to another, to the full satisfaction of both, Rom. 3. 24. 26. So variously and wonderfully doth he confound the wisdom of men and devils, who would mar the salvation of the Elect by making them (nill they will they) to advance it, Philip. 1. 12. And generally all His way is such, that (as it evidenceth infinite wisdom in God, who hath contrived, and doth manage it; So) it containeth many evidences of that kind: for, therefore is that, which the Angels do learn from the way of salvation revealed to the Church, and God's way of carrying on His people's salvation, called the manifold wisdom of God. 7. Then do we learn the knowledge of Scripture, and observe God's way of dealing in carrying on our own salvation and the salvation of others aright, when we observe in God's Word, or works, His manifold wisdom, or some evident proof of His other attributes: for, this was it which the Angels did learn from God's mind revealed in Scripture, and His way of dealing with the Church, even the manifold wisdom of God.   

Vers. 11. According to the eternal purpose which he purposed in Christ Jesus our Lord.  
HE magnifieth his Office, seventhly, by showing, first, that the making manifest this manifold wisdom of God, in the dispensation of grace both to Jew and Gentiles by his Ministry, was a thing which God (who worketh all things according to the counsel of His own will, chap. 1. 11.) had resolved upon, and purposed, not of yesterday, but from all eternity, though for wise reasons he did reserve the making of so much known until the times of the Gospel. Next, that this eternal purpose, was purposed in Christ, to wit, not only as He was God equal with, and the eternal wisdom, of the Father, and so did join with Him in all His decrees and purposes; but also, as Mediator, God-man, by whom the Father was to effectuate and execute all His purposes for good towards the Church. See upon Chap. 1. ver. 4. for, the word rendered purposed, may be also rendered, He made, or, did execute in Christ. Doct. 1. This may commend the Ministry of the Gospel, and gain respect unto it, that the plot and draught of man's salvation dispensed thereby, is founded upon the wise and eternal counsel of God; and therefore such as will endure all the contradictions of sinners, 2 Sam. 23. 5. yea, and the gates of hell shall not prevail against, Matth. 7. 24, 25. and self-condemned sinners may safely venture their salvation upon, Matth. 11. 28. for, Paul doth magnify his Office from this, that the message which he carried, was according to God's eternal purpose. 2. This may also, upon the same grounds, commend the Ministry of the Gospel much, that Jesus Christ, being chosen by the Father for that end, hath taken-on, and doth daily execute His mediatory Office for bringing about the salvation of the Elect, according to the plot condescended upon in God's eternal purpose, and dispensed by the Ministry of the Gospel: for, Paul commendeth his Ministry from this, that God had purposed, and resolved upon that draught of salvation, in Jesus Christ our Lord. 3. As God before all time hath fore-ordained in His eternal purpose whatever cometh to pass in time, His works being known unto Him, and accordingly resolved upon by Him, before the worlds were made, Act. 15. 18. So, though God's way of dealing in time with men, and more particularly with His Church, doth alter; yet this inferreth not any change or alteration in His purpose, seeing every dispensation remaineth so long as He hath purposed, and every alteration falleth out according to His purpose: for, lest from what the Apostle spoke of God's manifold wisdom in dispensing grace and salvation now, in a way divers from what He did formerly, any should suspect, that therefore God had altered His purpose, he showeth here all this had come to pass according to His eternal purpose. 4. As it is but small comfort unto a Minister, that he is entrusted to carry unto others an excellent message and glad tidings of the plot and draught of man's salvation surely grounded upon God's purpose, and infallibly executed by Christ in all its steps; except he make application, and take a share of those glad tidings unto himself; So the way for either Pastor or People to apply the Gospel, and all those rich treasures of spiritual blessings contained in it unto themselves, is, by taking hold upon Christ, and pleading a well-grounded interest in Him as theirs: for, if Christ be ours, all things are ours, Rome, 8. 32. Hence is it that Paul, having magnified his Ministry and Message, doth make application of those precious things which he was entrusted with, unto himself, by pleading an interest in Christ, as his, while he calleth Him Jesus Christ our Lord.   

Vers. 12. In whom we have boldness and access with confidence by the faith of Him.  
HE doth magnify his Office, eighthly, from three excellent privileges, whereof Believers among them (some in a greater, some in a lesser measure, some at one time, some at another) did partake by the means of his Ministry; as being thereby brought to Christ, in whom they enjoyed all these 1. Boldness, or liberty to speak all their mind freely (as the original word doth bear) whereby, as it is distinguished from the other two, is meaned that holy freedom and boldness, which is in reconciled souls to speak their whole heart to God, both in the duty of prayer and thanksgiving, and is opposed to misbelief, terror of conscience, or to whatsoever doth straiten the heart, or stop the mouth in discharging these duties. 2. Access, to wit, unto God, (See chap. 2. 18.) which is larger than the former, as comprehending freedom and liberty of spirit in reconciled souls to exercise all their saving graces, in the exercise whereof communion with God doth consist. 3. Confidence, or a well-grounded persuasion, that both our persons and performances are accepted of God. All which privileges he showeth were enjoyed by them by virtue of their being in Christ, of whom he spoke, ver. 11. and by the exercise of faith relying upon Him. Doct. 1. Whatsoever worldly disadvantage may follow upon the preaching of the Gospel unto a People, Matth. 10. 34, 35. yet, those excellent and spiritual privileges which are conveyed thereby unto them who receive the Gospel, may and ought sufficiently commend the Ministry of it unto all: for, Paul doth here commend his Office from these spiritual fruits which were enjoyed by it, as their being in Christ, in whom they had boldness, and access with confidence. 2. And more particularly, liberty and freedom to speak our heart to God in all our concernments; and access to God, or fellowship with Him in the exercise of all our graces (all obstructions arising either from the apprehension of God's terror, and our own guiltiness; or from our inability, backwardness of spirit to good; or, from those impediments which the devil, the world, or our own hearts do create and cast in our way, being removed) Those, I say, together with confidence, and a well-grounded persuasion that both our persons and duties are accepted of by God, may and will abundantly serve to commend the Ministry of the Gospel unto those who have found it accompanied with such effects to their own hearts, whatever other troubles they may be under for their receiving of it: for, the Apostle commendeth his Ministry from their enjoying of those privileges in particular by the means thereof; In whom we have boldness, etc. 3. The more a Christian doth find his heart enlarged, and his tongue loosed to speak unto God in the duties of prayer and praise, he will find the more of access unto, and of fellowship with, God in the exercise of all His saving graces; and the more a man be restrained of liberty in those duties, he will readily find himself the more restrained from the exercise of faith, hope, patience, humility, meekness, or any other of His saving graces: for, the Apostle conjoineth boldness, or liberty in prayer and praises, with access, or freedom of spirit to approach unto God in the exercise of saving graces; In whom we have boldness and access. 4. A well-grounded persuasion of our acceptation with God, both as to our persons and actions, doth serve exceedingly to furnish the heart with boldness in prayer, and with familiar access unto, and fellowship with God; in so far as a great many of those obstructions, which 〈◊〉 boldness and access, do arise from diffidence, misbelieving doubts, or ignorance whether God accepteth of us or not, Rom. 10. 14. for, the Apostle speaketh of confidence, or of this well-grounded persuasion, as having some influence upon the other two, while he saith, boldness, and access with confidence. 5. Those excellent privileges of boldness, access and confidence, are not only purchased and conveyed unto sinners by Christ; (as was explained in the point of access, chap. 2. ver. 18. doct. 2.) but also they are enjoyed by none but such as are in Christ, and united to Him by a lively and saving faith: and all who are not so in Christ, are estranged from spiritual liberty and boldness in prayer, though they be never so much flowing in eloquence and discourse: They are estranged also from access unto God, being banished from His favour and presence, Psal. 58. 3. and have no well-grounded confidence, that God doth accept either of their persons or actions, seeing He is well-pleased only in Him, Matth. 3. 17. for, he saith, In whom, meaning Christ, we have boldness and access with confidence: They were first in Him, 6. Faith in Jesus Christ (whereby we receive (Joh. 1. 12.) and rest upon Him for salvation, Isa. 50. 10.) is one thing, and confidence or persuasion of our acceptation with God is another; the former being the cause, root and fountain of the latter: For, Paul showeth, that confidence floweth from faith, while he saith, with confidence by the faith of Him, or faith in Him. See Gal. 2. 20. 7. As faith in Jesus Christ is that grace which uniteth us to Him; So it not only goeth before our boldness, access and confidence, but also maketh way for, and is the cause of those: and therefore, the more that faith is keeped in exercise, there will be the more of liberty and boldness; the more of access to God and nearness, and the more of a well-grounded persuasion of our acceptation by God, and confidence: for, he ascribeth their being in Christ, their access, boldness and confidence unto faith, while he saith, by the faith of Him.   

Vers. 13. Wherefore I desire that ye faint not at my tribulations for you, which is your glory.  
THe Apostle, having now sufficiently magnified his Office, doth here, in the third branch of this first part of the Chapter, hold forth his main scope in all he hath spoken from ver. 2. in an exhortation to courage, or a dissuasive from fainting and discouragement in their Christian course, notwithstanding of his present sad sufferings, who had preached the Gospel among them. Which dissuasive, as it is most humbly and affectionately propounded; (for the word rendered desire, signifieth humbly to beg and entreat, Act. 3. 2. and 12. 20.) So it is most vehemently urged from three reasons, 1. Because of the worth and dignity of his Apostolic Office, spoken of in the preceding verses, and related unto here, as one reason of the present dissuasive, in the illative particle wherefore. 2. All his tribulations were in a special manner for them, to wit, not only for their confirmation, and example; but mainly because they were occasioned by his public asserting the privileges of the Gentiles by faith in Christ without circumcision, Act. 22. 21, 22. And thirdly, they were not only profitable unto them in the former respects; but also glorious and honourable, in so far, as God did herein show how much He esteemed of them, by sending His Apostles not only to preach unto them, but also to confirm the Gospel by their sufferings: and that hereby the glorious privileges of the Gentiles, as to their interest in Christ, and all the blessings of the Covenant of Grace, were asserted and confirmed in despite of the desperate rage and fury of the Jews, Philip. 2. 17. Doct. 1. It is an ordinary evil, incident even to those who have once made swift progress in their Christian course, to faint and relent in it, so as to give way unto lukewarmness and coldrifenesse, in stead of their former zeal and fervency, Rev. 2. 4. to security and laziness, in stead of former watchfulness and diligence, Gal. 5. 7. to drooping discouragement and backwardness, in stead of former courage and cheerfulness, Heb. 12. 12. for, this is the evil of fainting, which Paul did look upon as incident to those Ephesians, and therefore dissuadeth from it; Wherefore I desire that ye faint not. 2. As tribulation for the Gospel, whether imminent or already lying on, doth usually make those faint, and turn remiss in their Christian course, who have not timeously forecasten trouble before it came, Mark 4. 17. So when trouble and persecution befalleth the Ministers of Christ, especially those who are primely instrumental in the work of the Gospel, then are the Lords people most apt to faint and be discouraged; because that therein they do frequently with great anxiety and diffidence forecast irreparable detriment to the work of God, as if God could not find out other hands to carry on His work, when such and such are laid aside: for, Paul foresaw that his tribulation (who, having been such an eminent instrument in the work of the Gospel, did now every day expect death at Rome) would occasion their fainting, and therefore he doth guard against it; I desire, that ye faint not at my tribulation. 3. Affliction and tribulation for the Gospel, is a trial not only to those who are under it, but to others also, who look on, and ate in no less hazard to be thereby brangled in their confidence, blunted in their zeal, and rendered remiss in their former forewardness, than the person himself who suffereth: for, Paul is more afraid of their fainting because of his trouble, than of his own; and therefore doth carefully guard against it; I desire that ye faint not at my tribulation. 4. It is not sufficient for a faithful Minister, that he labour earnestly to rouse up people from their natural deadness, and once engage them in the way of Christianity, Eph. 5. 14. but he must also endeavour to keep them moving, when they are so engaged, forecasting wisely, and labouring to remove carefully what offences and stumbling-blocks Satan and corrupt flesh may cast in their way to retard them in it, or make them turn aside from it: Thus Paul wisely forseeth and carefully laboureth to remove that ground of stumbling and fainting, which they were apt to take from his sufferings; faint not at my tribulations. 5. A faithful Minister, suffering for truth, will not be so solicitous for his own concernments relating to his outward estate, as for the Church and people of God, lest they be turned aside, or made to faint by reason of his sufferings: for, Paul doth not so much desire, that they would furnish him with things necessary in the prison, or use means for his delivery from it, as that they faint not at his tribulations. 6. It is not sufficient that Minister's exoner themselves simply in holding forth to people their duty, unless they be vehemently serious in pressing upon them the practice of it: and this especially in hard declining times, wherein the dead and lukewarm affections of people use not to be easily wrought upon: for, Paul doth affectionately desire, or humbly beg of them (as the word signifieth) that they would not faint. 7. This may sufficiently guard the Lord's people from discouragement, stumbling, and heartless fainting, notwithstanding the sad suffering lot, which is sometimes measured out unto the Lords faithful servants for the truth's cause, when they consider the excellent worth of truth, and how those, who suffer for it, have not cast themselves without necessity upon their sufferings, but were necessitated to meet with them in the way of their calling: for, from what Paul hath said formerly, from ver. 2. of his calling to preach the Gospel among the Gentiles, and the worth of that message which he did carry, and was the occasion of his sufferings, he inferreth this dissuasive, Wherefore, I desire that ye faint not at my tribulations. 8. This may in reason prevent the fainting and stumbling of the Lords people at the contempt, reproach, and other hardships, under which they who preach the Gospel, do for the most part labour, if they would seriously consider, that all those sufferings are occasioned in a great part by them, in so far, as if it were not for respect to the souls of people, Ministers might do much to shift the cross, as well as others: for, Paul laboureth to prevent their fainting and stumbling at his sufferings from that consideration; faint not at my tribulations, which are for you, saith he, implying, if he had not preached the Gospel unto the Gentiles, he might have been free from trouble. 9 So honourable is it to suffer for Christ and truth; that not only the persons themselves, who suffer, are thereby honoured, Act. 5. 41. But also all such as have interest in them: and especially the sufferings of a faithful Minister, are glorious and honourable unto his flock, as testifying Gods high esteem of them, in sending His servants to suffer for their good: which ought in reason to prevent their fainting at his sufferings; yea, and make them glory in them, and take encouragement from them: for, Paul showeth, his tribulation was their glory, and therefore desireth them not to faint.   

Vers. 14. For this cause I bow my knees unto the Father of our Lord Jesus Christ, 15. Of whom the whole family in heaven and earth is named.  
THe Apostle doth now follow forth the second part of the Chapter, which was begun, ver. 1. and interrupted by a digression until this verse, for such reason, as was given, ver. 2. And in this part of the Chapter (while he giveth a sum of his fervent prayers to God for them, that they might persevere and grow in the faith and experimental knowledge of the Doctrine of Salvation delivered by them) he doth not only give an evident testimony of his sincere affection and endeavour after their salvation; but also laboureth hereby to beget the like ardency of affection in them, and so doth (indirectly at least, though most pithily) by the example of his prayers, excite them to persevere and make progress in the experimental knowledge of, and communion with Jesus Christ.  
In this prayer there is, first, a preface in those verses wherein he doth, 1. repeat the occasion of his prayer, which was mentioned, ver. 1-. and doth relate, as I there show, unto the close of chap. 2. even because they were already builded by faith upon Christ. 2. He denominateth his prayer from the outward gesture he used therein, bowing of the knee, thereby expressing the humble, reverend frame of his heart in prayer. And, 3. he showeth unto whom he did pray, to wit, God the Father, described, first, from His relation to Jesus Christ, as chap. 1. ver. 17- This is the sum of verse 14. Secondly, from his relation to His Church, as being the Father by Adoption of the whole Church of the truly regenerate, whether triumphant in heaven, or militant upon earth, whether Jew or Gentile, which is here called a family, and said to have its name from God, as being His Family, Children, Domestics of His household, and that both in name and thing, the one whereof, is not to be separated from the other, seeing God bestoweth not empty names and titles upon any. Now, God is thus described with relation to the purpose in hand; for, hereby the Apostle breaketh down the arrogance of the Jews, who would have had the whole Church denominated from, and contained within the Jewish Nation, excluding the Gentiles, whom therefore Paul doth upon all occasions make equal sharers of an interest in God through Christ with the Jews; and thereby showeth his warrant to pray for perseverance and growth in grace from God, even to them.  
From Vers. 14. Learn, 1. It is the duty of Christ's Ministers, as to teach and admonish the People of God committed to their charge, 2 Tim. 4. 2. So also to pray to God for them: And that not only in public with them, as being the mouth of the People unto God, Joel 2. 17. but also in private to the Lord for them, seeing their own pains cannot profit without the Lord's blessing, 1 Cor. 3. 6. which Ministers ought fervently to seek from God by prayer, else they have not ground to expect it, Ezek. 36. 37. for, Paul, as he taught these Ephesians; so he prayed for them, and that not only in public, but also in private, as he here showeth; For this cause I bow my knees. 2. It is of no small advantage unto the Lord's People to have such a Minister as is able to pray, and accordingly doth pray pertinently, spiritually, and fervently with them and for them, By whom, as by their mouth, they may have their several cases made known unto God more distinctly than can be expressed by many of themselves, Joel 2. 17. and they themselves are edified and instructed how to pray with the like affection and fervency, 1 Cor. 14. 19 By whose affectionate prayers unto God for them, a blessing is drawn down from heaven to make the Word preached effectual in them, jam. 5. 16. and they themselves incited and roused up to seek after those good things prayed for unto them: hereby also they are comforted and encouraged, as knowing their Minister is speaking to God for them, when he is absent from them, and cannot speak unto them, Philip. 1. 4. and when they through some one distemper or other cannot deal with God for themselves, at least in any measure satisfactory to themselves, jam. 5. 14, 15. for, as Paul's exhortation and doctrine was advantageous unto these Ephesians; So also were his fervent prayers in order to their being kept from fainting, and to their up-stirring to endeavour after those good things, which he sought from God unto them, and therefore doth he mention his praying for them in this place; For this cause I bow my knees. 3. From the Apostle's scope in making known unto them, what, and how he prayed for them, See a further note, chap. 1. ver. 17. doct. 1. I bow my knees. 4. Our prayers unto God for others, especially the prayers of a Minister for his Flock, should take their rise, not only from their wants, afflictions and sinful infirmities, jam. 5. 14, 15. but also from the grace and good things of God already received by them, that they may persevere and grow in them, and be preserved from abusing them, seeing the graces of the best are but imperfect, 1 Cor. 13. 9 subject to decay, Rev. 3. 2— and may be abused, 2 Cor. 12. 7. for, the Apostle taketh occasion to pray for these Ephesians from the good already received by them, even their being builded already upon Christ, mentioned, chap. 2. ver. 22. unto which the words, for this cause, do relate. 5. Though we be not tied by a divine precept or Scripture-example unto any one gesture in prayer, seeing the Saints have used several gestures, according to the present frame of their heart thereby expressed, 1 King. 8. 22. 2 Sam. 12. 16. Luke 18. 13. 2 Sam. 7. 18. and though God be a Spirit who will be worshipped in spirit and in truth, Joh. 4. 24. and careth not for the outward man alone, Matth. 15. 7, 8. yet, seeing God craveth service both from the soul and body, as having created and redeemed both, 1 Cor. 6. 20. and seeing an outward reverend gesture of the body in prayer, doth not only express and natively flow from a reverend frame of spirit within, from which the body is acted in other things, but also serveth to stir up the affections in prayer, as being a man's remembrancer what his heart ought to do, if he would not play the gross hypocrite with God, therefore it is a thing needful and convenient (if we be not otherwise restrained, Nehem. 2. 4.) to use some reverend gesture of the body while we are about the duty of prayer: for, Paul did kneel in prayer; I bow my knees, saith he. 6. We ought, especially in prayer, to draw near to God with deep reverence unto, and high esteem of, the majesty of God, being joined with low and mean thoughts of ourselves, because of our baseness and unworthiness, seeing God honoureth them who honour Him, 1 Sam. 2. 30. and giveth grace unto the humble, jam. 4. 6. for, Paul did evidence such a frame of heart by bowing his knees when he prayed. 7. Deep reverence of heart towards the sacred majesty of God in prayer, may well consist with faith and confident approaching unto God, as a reconciled father. Both of them ought to be joined together in prayer: yea, and both, when they are sincere and not counterfeit, do mutually strengthen and intend one another, so that the more we put our trust in Him, the more will our hearts fear and adore Him, Psal. 130. 4. for, the Apostle exercised not only reverence in his prayer, as is already shown, but also confidence, while he taketh up God as the Father of our Lord Jesus Christ, and of the whole family of Believers through Him. 8. See further (concerning this title given to God with relation to Christ) upon chap. 1. ver. 3. in the exposition, and doct. 2. and ver. 17. doct. 3, 5, 6. unto the Father of our Lord Jesus Christ.  
From Vers. 15. Learn, 1. As there is but one Church universal, comprehending all the Elect in all times and places, whether in heaven or earth; So all within the Church are of one kindred and lineage, descending of one common father: for, he designeth the Church to be one whole family in heaven and earth: the word signifieth such a family as is the lineage of one man. 2. As this one Church is God's family and household; (See chap. 2. ver. 19 doct. 8.) So all the members of His Church and family are comprehended either in heaven or earth. Scripture knoweth nothing of a purgatory, or third place different from these: for, the Apostle showeth this whole family is in heaven and earth, and named of God. 3. Those near relations, under which God doth stand towards His Church, are founded upon Jesus Christ: and all the benefits flowing from such relations, are conveyed unto the Church through Him without whom God is a consuming fire to sinners, and in whom He is a reconciled father unto Believers: for, the Apostle looketh upon God, first, as He is the Father of our Lord Jesus Christ, and next, as He is the Father of all the Elect; Of whom the whole family is named, to wit, His children, Joh. 1. 12. and domestics, Eph. 2. 19 4. The near relation which God hath to His Church, and His Church to Him, is sufficient ground and warrant for faith to rest upon Him, and plead with Him for supply and furniture of all grace, and of every thing needful: for, shall not He provide for His own children, who hath pronounced those among men to be worse than infidels, who provide not for theirs? 1 Tim. 5. 8. Hence the Apostle maketh this a ground of his confidence to be answered by God in what he sought in behalf of those Ephesians, even God's fatherly interest in them; Of whom the whole family in heaven and earth is named.   

Vers. 16. That he would grant you according to the riches of his glory, to be strengthened with might, by his Spirit in the inner man.  
THe Apostle doth, secondly, particularise those petitions which he put up to God in his prayer: and they are four. The first whereof, is in this verse, to wit, That God from the fountain of that in-exhaustible treasure of His divine attributes (called His glory, Exod. 33. 18. with 34. 6, 7.) and especially of His mercy and power (which are set forth by the name and epithet of His glory, or glorious, Eph. 1. 6. Col. 1. 11.) would furnish them with a daily increase of spiritual strength, whereby they might resist the devil, and all spiritual adversaries in their Christian course, Chap. 6. 12. which strength was to be wrought by the holy Spirit in their inward man, whereby, as, 2 Corinth. 4. 16. is meaned the soul, (not simply in itself, but as living the life of grace), and those things, which relate to that spiritual life: as the outward man doth comprehend all those things belonging to a man's outward estate; So, in a word, he prayeth that they may be strong and flourish in all things which relate to the spiritual estate of their eternal souls. Doct. 1. From the Apostle his being able to give an after-account of what he prayed for, see chap. 1. ver. 17. doct. 2. that he would grant unto you. 2. Whatever strength or natural parts of body, or mind, men naturally have to compass their effairs of this world, Gen. 4. 20, 21, 22. yet they are wholly destitute of all spiritual strength and activity for compassing heaven and happiness, and for walking in the way of holiness, which leadeth to it: for, the Apostle findeth an inlack of this strength, even in the converted Ephesians; and therefore doth seek it from God unto them: Much more must it be wholly wanting in those who are not yet converted; That he would grant unto you to be strengthened in the inward man. 3. Though there be a new principle of spiritual strength wrought in those who are renewed at their first conversion, Jer. 31. 33. whereby the renewed heart, being wrought upon by the Spirit of God, doth really work that which is spiritually good, Philip. 4. 13. Yet a constantly-renewed supply of grace and strength from the Spirit of God, is necessary even to the renewed man, whereby those seeds of grace already wrought in him may be upheld in their being, Jer. 32. 40. preserved against the furious assaults of raging tentations, Luk 22. 32. a 〈…〉 d, and made to do that which is truly good, Philip. 2. 13. and much more, that hereby grace begun in conversion, may be made to grow and advance towards perfection, Philip. 1. 6. for, the Apostle prayeth even for those converted Ephesians, that they may be strengthened with might in the inward man. 4. Such is the vanity, lightness, and inconstancy of our hearts in good, Psal. 39 5. our impotency to resist tentations, Matth. 26. 34. our proneness to turn from the ways of God, Gal. 5. 7. So strong, so subtle, so assiduous are our spiritual adversaries, Eph. 6. 12. So many are those difficulties, discouragements, diversions and hindrances, which we have to wrestle with, and overcome in the way to heaven, Act. 14. 22. that except we be underpropped and strengthened by God's almighty power, we cannot stand one moment, and much less advance in our Christian course: for, therefore doth Paul pray that they might be strengthened with might in the inward man. 5. Even the regenerate children of God, in seeking increase of strength, and of more grace from God, must not, if so they would obtain their suit, plead from their merit, or any good use they have made of their former grace; seeing upon a strict account it will be found that grace hath not been so improven by the best as it ought, Isa. 64.- 6-. But they must seek what they so expect as a gift from God's free grace without any respect had to their own worth: for, the Apostle, while he seeketh increase of spiritual strength unto those converted Ephesians, he prayeth that God would grant, or give it as a gift (for the word signifieth so much) and that from the inexhaustible fountain of His glorious grace; That He would grant unto you according to the riches of His glory, not, according to your worth. 6. As all the attributes of God, and especially His mercy and power, are not only altogether glorious, because the glory of God is manifested unto the creatures in their several wonderful effects, Psal. 19 1, etc. but are also infinite, and without measure, as being indefatigable in working, wholly insuperable by any impediment or opposition whatsoever, and inexhaustible by supplying any want in the creature; So in making our approaches unto God for seeking any good, and especially saving good, it is most necessary, that we lift our eyes above any thing that is ours, whether our good, or our evil, and fasten them by faith upon that inexhaustible fountain of mercy and power in God, whereby, he is not only willing as merciful; but also able, as omnipotent, to bestow what ever we shall ask according to his will; for, the Apostle, in seeking spiritual strength for those Ephesians, doth look to the inexhaustible riches of God's mercy and power, called here His glory; that He would grant according to the riches of His grace. 7. It is the Spirit of God, the third person in the blessed Trinity, who, taking up His place of abode in the truly regenerate, (1 Joh. 4. 13.) doth make it His work to renew their strength by upholding and actuating their graces, and making them advance from strength to strength in despite of all imaginable difficulties: neither is there any other strength or might, whether natural or acquired, which can sufficiently furnish us to rancounter all those difficulties, which are incident in our Christian course, but that whereof the Spirit of God residing in us is the author and giver: for he prayeth they may be strengthened with might in the inner man from the spirit. 8. Though Christians are not to neglect their outward and bodily concernments, 1 Tim. 5. 8. 23. yet the spiritual estate of their eternal souls is to be cared for most, and so much, as if it go well with that, and if the soul be strengthened with might for carrying on the concernments thereof, their outward concernments may trouble them the less: and especially the care of Ministers should be employed about the inward and spiritual estate of their flock; for, Paul prayeth they may be strengthened in the inner man, his care did run most upon that.   

Vers. 17. That Christ may dwell in your hearts by faith—  
HEre is the second petition of the Apostle's prayer, wherein he seeketh that which is the cause of strengthening and corroboration by the Spirit, spoken of, ver. 16. even that Jesus Christ by virtue of a continued act of lively faith in Him, might be perpetually present in His Virtue, Grace and Spirit, working not only in their tougnes and brains, but also and mainly in their hearts. Doct. 1. That we may partake of any saving benefit purchased by Christ, and particularly, that we may be strengthened with might by the Spirit in the inner man for doing any thing that is spiritually good, it is most necessary that we partake first of Christ Himself, being most strictly united to Him, and even as the members are to the head, from which they receive sense and motion. Christ giveth nothing of His purchase unto any, but to whom He giveth Himself first, 1 Joh. 5. 11, 12. and to whomsoever He giveth Himself, upon those He bestoweth all things; Christ in us being the hope of glory, Col. 1. 27. the fountain of life, Gal. 2. 20. and of all things needful, 1 Job. 4. 4. for, Paul, having prayed that they may be strengthened with might in the inner man, subjoineth the way and manner how this strength was to be conveyed unto them, even by Christ's dwelling in their hearts by faith. 2. There is a strict conjunction and near familiarity between Christ and Believers, even such, in some sort, as is between an indweller, and the house, wherein he dwelleth, whereby Jesus Christ, God and Man in one person, is present with the Believer, not in His substance only, as He is God; for, so He is every where, Jer. 23. 24. nor in His substance at all, as He is Man; for, so the heavens do contain Him, Act. 3. 21. but by His gracious operation and special influence upon them, whereby He quickeneth them, (Rom. 8. 10.) ruleth them (Act. 9 6.) and liveth in them, Gal. 2. 20. for, he prayeth that Christ may dwell in their hearts, which petition is granted, in behalf of all Believers, seeing he prayed in faith. 3, Though Christ doth thus familiarly communicate Himself unto all Believers, so as to dwell in them by His gracious presence; yet not unto all alike: but unto some in a larger measure than unto others, according as He worketh more, and more effectually in some than in others: for, though Christ did already dwell in those converted Ephesians, chap. 2. 22. yet Paul doth pray that Christ may dwell in them, which therefore must be understood of a greater measure and degree of His indwelling presence, than formerly they had. 4. Where Jesus Christ doth once take up His abode and dwelling in the heart, there He remaineth constantly and flitteth not: in so far, as though sometimes He withholdeth that gracious influence of His, which is necessary only to the well-being, flourishing, and vigorous thriving of grace in the heart, Cant. 5. 6. yet He never withdraweth that influence, which is necessary to the being of grace, and without which grace would utterly die and perish, Psal. 73. 23. for, the word rendered to dwell, signifieth to take up a fixed and immovable habitation, and differeth from another word very like unto it, which signifieth to sojourn in a place only for a season, 1 Pet. 1. 17. That Christ may dwell in your hearts. 5. Though even the bodies of Believers be temples of the holy Ghost, and consequently of Jesus Christ; for Christ dwelleth in them by His Spirit, 1 Cor. 6. 19 yet the heart, will and affections of man, are the chief place of His habitation, wherein He resideth as in His strong citadel, from which He commandeth the other faculties and members. And without His presence there, He cannot have any habitation in any part of the man elsewhere; the tongue cannot receive Him by speaking, nor the understanding by knowing, nor the hand by external working, except He be received in the heart, from which proceed the issues of life, Pro. 4. 23. for, he prayeth that Christ may dwell in their hearts. 6. Though Jesus Christ doth make His first entry unto, and dwelleth in Believers by His Spirit, 1 Joh. 4. 13. whereby He uniteth them to Himself, quickeneth and ruleth them, yea, and worketh the grace of faith in them, Joh. 6. 44. yet, faith being so wrought, the Believer doth thereby lay hold on Christ, Philip. 3. 12. giveth Him daily employment, Joh. 15. 5. and Christ being so laid hold upon and employed, remaineth and resideth in the Believer: for therefore is it, that he ascribeth this indwelling of Christ in the heart unto faith; that Christ may dwell in your hearts by faith. 7. Such is the power and virtue of faith; that those things, which are at furthest distance, whether in respect of time (Joh. 8. 56.) or of place, are present to it, and to the heart by it. Even as those things are present to the eye and ear, which are clearly seen and distinctly heard, though in respect of place they may be many miles distant, so whole Christ both as God and Man is present to the heart in His merit, virtue and efficacy, laid hold upon by faith, though His humane nature be locally present in heaven only, Act. 3. 21. and therefore there is no necessity, in order to our spiritual life, that His body be present in the Sacrament, and received by the mouth and stomach: for, He is conveyed unto, and dwelleth in the heart by faith, besides that the flesh profiteth nothing, Joh. 6.- 63-.   

Vers. 17.— That ye being rooted and grounded in love, 18. May be able to comprehend with all Saints, what is the breadth, and length, and depth, and height: 19 And to know the love of Christ, which passeth knowledge,—  
THe third petition followeth, wherein the thing prayed for, is an excellent effect of that spiritual corroboration, flowing from Christ's dwelling in them by faith, spoken of, ver. 16. 17- even that God would make them grow in knowledge, especially in the experimental knowledge of his love in Christ. And, first, he setteth down the mean of attaining the thing prayed for, to wit, their firm and sure laying hold upon, and adhering to the love and free grace of God in Christ, as it is revealed in the Gospel, by the grace of faith, as trees are firmly fastened in the ground by their roots, and edifices are built, and lean upon their strong foundations: for, the two words rooted and grounded, are metaphors taken from trees and edifices, ver. 17. Secondly, the request itself, first proponed more obscurely, to wit, that they might be able to comprehend, or certainly to understand what that love of God in Christ is, whereof he hath presently spoken, and is to speak immediately afterwards; and therefore it is most agreeable to the present purpose, that it be here understood as the thing which he would have them able to comprehend in its infinite greatness and full perfection, according to all its dimensions, as of breadth, whereby it is extended unto all ages, Matth. 28. 20. and all ranks, 1 Tim. 2. 4. of length, whereby it reacheth from eternity to eternity, Psal. 103. 17. of depth, whereby it stoopeth down to the lowest depths of sin and misery, and draweth sinners from thence, Psal. 86. 13. and of height, whereby it reacheth up to heavenly joys and happiness, and carrieth sinners up thither, Joh. 14. 3. which are the four usual dimensions and measures, according to which we ordinarily take up the bigness of great test bodies. And withal, he showeth that this compr ehension, or uptaking of Gods love here prayed for, was in part attained, and in its full measure attainable after time by all real Saints and sound Believers; that hereby those Ephesians might be more animated and incited to aspire unto it, vers. 18. Secondly, the request is proponed more plainly, to wit, that they might know in some measure, and chiefly from their own experience, this love, which is here called the love of Christ, not to seclude the love of the Father, or holy Ghost; but because, the love of the whole Trinity is conveyed in the effects thereof towards lost sinners through Christ and His merit, Joh. 3. 16. and concerning this love he affirmeth, that it doth pass knowledge, or created understanding to know it, to wit, fully, and in its utmost extent, seeing it is infinite, as God Himself is infinite, ver. 19-.  
From ver. 17. Learn, 1. As trees cannot long stand against the blasts of boisterous winds, except their roots be deeply fastened in some good ground, and as houses cannot remain long firm and strong, except they be built upon some sure foundation; So neither can Professors hold out for any space of time against the furious assaults of many violent tentations, except they be under-propped by, and rely upon some strong foundation; for, the Apostle expressing that stability and constancy arising from the faith of God's love, which he wished for to those Ephesians, by two metaphors taken from trees deeply rooted, and houses strongly built, doth imply, that without the faith of this love they were as trees without a root, and houses without a foundation; that ye being rooted and grounded in love. 2. The only sure foundation, whereon the soul being built and fastened, is able to stand out against the strongest blasts of most violent tentations, is the unchangeable and free love of God in Christ revealed in the Gospel, and laid hold upon by faith: and no conceit of our own righteousness, natural courage, fixed resolutions, or such like, Matth. 26. 33. with 70. for, the Apostle would have them rooted and grounded in love, to wit, the love of God in Christ. 3. As this love of God in Jesus Christ, is a most firm rock and sure foundation in itself; So it concerneth those, who would be sustained by it against the furious assaults of Satan's tentations from all hands, to be firmly fastened in, and built upon it: which is then done, when they do not rest upon the notional knowledge thereof in the brain, so as to be able pertinently to discourse of it; but when this marvellous love, and all the good things prepared by it are laid hold upon by faith, as they are offered: and this not faintly, but seriously, as we would grip to a thing upon life and death, 1 Tim. 1. 15. for, Paul would have them firmly fastened in, and built upon God's love, as trees are rooted in the ground, and houses are joined with their foundations. And the mean whereby they were to be so rooted and grounded in God's love, is the grace of faith, as appeareth from a parallel place, Col. 2. 7. That ye being rooted and grounded in love.  
From ver. 18. Learn, 1. As they who have found the saving effects of God's love in Christ, and consequently cannot but know something of it, do yet know but a small portion thereof; So the knowledge, and chiefly the experimental knowledge of this abounding and marvellous love, from the felt and known effects thereof, is of great concernment unto Believers, and aught to be sought after by them accordingly: for, this knowledge is not only pleasant, as being of a subject wonderful, but also edifying, both in order to our comfort, Rom. 5. 2. with 5. and to our incitement unto duty, 2 Cor. 5. 14. for, he prayeth for a greater measure of this knowledge, even to those converted Ephesians, who had somewhat of it already; That ye may be able to comprehend what is the breadth, etc. 2. Our embracing by faith the love of God in Christ, and those good things prepared by it, as they are revealed and offered in the Gospel, is a necessary mean for attaining to fuller insight in the admirable nature of this love: yea, and to the sense and feeling of it, and experimental knowledge flowing thence: for, he premits their being rooted in the faith of this love, ver. 17. as a mean for attaining the more full understanding, and especially the experimental knowledge of it; That ye being rooted— may be able to comprehend. 3. This love of God in Jesus Christ to lost sinners, is so large, (Isa. 55. 8, 9) so free, (Host 14. 4.) and in all respects so wonderful, Psal. 31. 19 So narrow are hearts to take it up, and so strange are the ways of conveying the effects and fruits of this love through a wilderness of trial and humiliation going before, Deut. 8. 14, 15, 16. that though it be revealed in the Gospel, Joh. 3. 16. yet no man can attain to know it so, as certainly to believe the reality of it, except it be given unto him graciously of God; and therefore prayer to God, would be joined with the use of other means for attaining to it, for, Paul doth pray to God that they may be able to comprehend, or certainly to understand and know what is the breadth. 4. We are not to content ourselves with a superficial view of God's free love in Christ; but aught to take most accurate inspection of it in all its dimensions, and in all those several respects and ways wherein it is manifested, endeavouring, at least, to know it so far, as that which is infinite may be known by finite creatures, and to know it in its outmost capacity, as reaching beyond all created understanding, upward, downward, to the right-hand, and to the left; that so we may be the more constrained to our duty by it; more ravished with the thoughts of it, and may draw more solid comfort from it. All which profitable effects, are obstructed by our narrow thoughts and shallow apprehensions of God's love in Christ: for, he prayeth they may be able to comprehend it in all its dimensions of breadth and length, depth and height. 5. As every real Saint, and all who are inherently holy have their allotted measure from God of the saving knowledge of God's love in Christ, and shall attain to the full knowledge thereof afterwards; So whatever privilege the Lord is pleased to bestow upon the Saints in common, we ought to aspire unto it, and confidently expect to receive it from the Lord: for, as he maketh this comprehension and knowledge, here spoken of, a common privilege of all Saints; So he doth thereby animate and incite the Ephesians to seek and expect it from God in answer to his prayers; That ye may be able to comprehend with all Saints. 6. As the love of Christ is the common treasure and allowance of all Saints, whatever be their different lot in other things; So they who would clear an interest in this love, must study sanctity and holiness, as that without which no man can convincingly prove his interest in it, Joh. 14. 21, 23. for, he maketh the comprehending of Christ's love, a privilege of those only who are Saints and holy; Ye may be able to comprehend with all Saints.  
From Vers. 19- Learn, 1. The love of God in Christ, and of Christ to lost sinners, is so rich and unsearchable, (Eph. 2. 7.) so vast, boundless, yea, and infinite, (See ver. 18.) So matchless, and without any parallel to equal it, whereby we might come to the exact knowledge of it, Rom. 5. 7, 8. that not only the natural man cannot understand it at all, 1 Cor. 2. 14. but even those who are truly renewed, do not take it up fully, as it is in itself, and so, as they can express those infinite and unsearchable riches which are in it: they do but know in part, 1 Cor. 13. 9 for, the Apostle saith, this love of Christ passeth knowledge. 2. Though this love of Christ passeth knowledge in the sense presently mentioned; yet every true Believer should endeavour to attain, yea, and doth attain to the knowledge of it in some measure, and so far as is necessary for their salvation and comfort: for, though this love is unsearchable, yea, and infinite; yet created understanding may so far comprehend it, as to know it to be infinite; and that there is not so much known, but more doth yet remain to be known of it. They may know it so, as to stand and wonder at it, as not being able perfectly to comprehend it: and they may know it thus, partly, from what the Spirit of God in Scripture, condescending to our capacity so far as is possible, doth speak of it; and partly, from those effects of this unsearchable love which they do find to be wrought in themselves by it: for, the Apostle prayeth they may know this love of Christ which passeth knowledge: hereby implying, that the knowledge thereof may be attained in some measure, and that it is our duty to seek after it. 3. The infinite and unsearchable nature of this love of God in Christ to sinners, should be so far from discouraging Believers to search after the knowledge of it, that by the contrary we ought to be so much the more encouraged in that search, and this for the reasons given, ver. 8. doct. 12. for, he addeth this of its passing knowledge, as it seemeth, of purpose to provoke them so much the more to seek after the knowledge of it; And to know the love of Christ, which passeth knowledge.   

Vers. 19— that ye might be filled with all the fullness of God.  
HEre is the fourth and last petition of the Apostles prayer, wherein he prayeth for the full perfection and accomplishment of all those other things, which he sought for them in the three former, even that they might be more and more filled with all the graces of God's Spirit, until they should come to the complete fullness of grace in glory, when God shall be all in all, 1 Cor. 15. 28. for, the original doth read, that ye may be filled unto all the fullness of God, even while grace begun here be fully completed in glory hereafter: which perfection of grace to be attained in the life to come, is called the fullness of God: not, as if the essence of the Deity were either in whole, or in part to be communicated unto the glorified Saints, which is incommunicable unto any creature; but because it floweth immediately from that His infinite and incommunicable fullness, as streams from the fountain, 1 Corinth. 15. 28. and doth consist in the full enjoying of Him, 1 Joh. 3. 2. Doct. 1. There is a fullness and completeness in grace attainable even by Believers here, to wit, such as is sufficient for their present state of travellers and warriors upon earth, though not for the state of triumphers and possessors in heaven. They may attain to be complete in Christ, as not only possessing all things by faith and hope, but being endued also with such a measure of the graces of God's Spirit, as is requisite to bear them through against, and make them gloriously victorious over, the chiefest adversaries, Col. 1. 11. Such a fullness is spoken of, Rom. 15. 14. 1 Corinth. 1. 5, 7. and prayed-for here; That ye may be filled. 2. All the fullness, and completeness in grace attainable here, is but an emptiness, being compared with that fullness in glory, which shall be attained hereafter, called here the fullness of God, and is made mention of as the journey's end, to be aspired unto and aimed at, as a step far beyond any fullness which can be attained here: for, he saith, that ye may be filled with, or until, all the fullness of God: where he implieth a twofold fullness, the former attainable here, by which we advance to that other fullness in glory, which shall be enjoyed hereafter. 3. The desires and endeavours of Believers after Christ and Grace, should not be easily satisfied, nor stand at a stay for every attainment; but aught to be enlarged, and always advancing towards a further measure than any thing already received, even to that fullness of grace attainable here; yea, and the outmost measure of grace here, is not to be rested upon, as fully satisfying, nor any thing else, until grace be fully completed in glory hereafter: for, the Apostle, not being satisfied with what he hath asked already, doth here pray, that they may be filled even until all the fullness of God: and hereby teacheth them to be satisfied with no less. 4. The state of Believers in heaven shall be most glorious and blessed, as being no less than, first, the enjoying of God's immediate presence by sense, not by faith or through the glass of Ordinances, which shall then be laid aside, God Himself being all in all, 1 Cor. 13. 12. And, secondly, the enjoying of His presence fully, and so far as finite creatures can be capable of that which is infinite, 1 Joh. 3. 2. for, this is to be filled with the fullness of God, which shall be attained in heaven.   

Vers. 20. Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us.  
THe Apostle, lastly, concludeth his prayers with an heavenly strain of thanksgiving to God, whereby he laboureth, indirectly at least, to persuade them that he would be answered in those great and large petitions, which he had put up to God for them, seeing he himself was so much persuaded of it, that he breaketh forth in thanksgiving to God for it, even as if all he sought had been already granted. And therefore he doth labour to persuade them further by that apposite description, which he giveth of God in the first part of this thanksgiving, taken from God's infinite power, whereby He is able, not only to bestow more things and greater than we can either express, by seeking them in prayer, or comprehend in our thoughts, which are oftentimes larger than can be vented by expressions; but also to bestow those greater things in a large and abundant measure. And because this of God's power, absolutely considered, had been a weak ground for faith to lean upon, seeing He is able to do many things which He doth not, Matth. 26. 53. therefore he giveth an instance, or proof, of this infinite power in what He had wrought in Believers already, by converting, quickening and carrying on the work of grace to some good length in them, leaving unto them to gather hence, that the same power would be forthcoming, and applied unto work for them in time coming, as the exigence of their case and state should require. Doct. 1. As the duties of prayer and thanksgiving, do mutually contribute for the help one of another, (See chap. 1. ver. 16. doct. 1.) So we cannot ordinarily be fervent in prayer, but of necessity our heart will sometimes break forth in thanksgiving to God among hands, occasioned partly, by those hopes of an answer, which sometimes are in the very time of prayer suggested by God, Psal. 6. 8. partly, from the remembrance of mercies formerly bestowed, which are called to mind in prayer, as arguments to plead for our present suit, Psal. 56. 12, 13. and partly, from that felt access to God enjoyed in prayer, Psal. 57 1, etc. with His gracious presence and assistance communicated to the heart, chiefly when we are discharging that duty, Psal. 138. 3. for, Paul, having prayed fervently, doth find his heart constrained to break forth in a song of praise; Now unto him that is able— be glory. 2. As we ought not only to pray, but also study what grounds of hope we may attain, for coming speed in prayer; So we should have such conceptions of God, and express them to Himself by way of thanksgiving in prayer, as may furnish our hearts with grounds of confidence, that we shall be heard in what we seek: for, Paul, in giving thanks to God, describeth Him from this, that He is able to do exceeding abundantly above all that we ask or think, hereby giving them ground to believe, that the former great things sought by him should be granted. 3. We ought especially to establish our hearts in the faith of God's omnipotency and power to bestow that which we seek, as a main prop for confidence in prayer, seeing it is above all doubt, that God will do whatever He is able for granting our petitions, if we seek those things which He hath promised, 1 Joh. 5. 14. and therefore usually the doubts of Believers concerning God's goodwill to grant, are but pretences to cover their shameful and atheistical doubting about His power: for, Paul, to ground their confidence in expectation of an answer, describeth God from His power, whereby He is able to do exceeding abundantly above all that we ask or think. 4. As our prayers would be well digested, and diligent consideration had of those things we are to seek, else our prayers are but lip labour of the grossest sort; So our conceptions concerning things lawful and necessary to be sought in prayer, go oftentimes beyond our expressions: Eeither we dare not express them, they are so great, Luk. 15. 18, 19 or we cannot express them, they are so many, that expression is too narrow a vent or passage for them, Rom. 8. 26. for, he joineth thinking, or conceiving, with ask, and speaketh of it as being more capacious and comprehensive than our ask doth reach unto, while he saith, above all that we ask or think. 5. So large is God in His bounty, and so merciful in His way of dealing with His people, that He doth far outstripe not only their prayers, but also their very conceptions and hopes, in so far as when they obtain not all they ask, even than they get above what they ask, delay or disappointment being in that case much better for several reasons than a present grant: for, saith Paul, He is able to do exceeding abundantly above all that we ask or think. Now he speaketh not of His absolute power, but as it is operative, and working in, and for Believers, as appeareth from the instance given; according to the power that worketh in us, saith he. 6. This superabundant work of God's mighty power, transcending the hopes and apprehensions of the most enlarged hearts, is not reserved wholly to be manifested in the glorification of the Elect; but is manifested already to every Believer in part; in so far as the work of their conversion at the first, of carrying on the work of grace in them afterwards, of their through-bearing under, and delivery from crosses and trials, the timous and unexpected trysting of several comfortable providences with their necessities, are so many proofs and instances of Gods working above what they do ask, or think; for He is able to work so, saith he, according to the power that worketh in us. 7. We ought to look upon the by past instances of Gods gracious and powerful working in us, as so many confirmations of our faith, that He will work powerfully in us for the time to come, yea, and above what He hath already wrought, according as our present state shall call for it: for, he maketh God's working powerfully in them at their conversion, an argument to confirm them, that God would work exceeding abundantly even to the fulfilling of all his petitions for them, the accomplishment of some whereof, to wit, their being filled with the fullness of God, was more than any thing already wrought in them; according to the working of His mighty power, saith he.   

Vers. 21. Unto him be glory in the Church by Christ Jesus, throughout all ages, world without end, Amen.  
NExt, there is the thanksgiving itself, wherein the Apostle (having his own heart, doubtless, duly affected and overcharged with high thoughts of God's goodness, mercy, power, justice, and other attributes manifested chiefly in that admirable work of Redemption, whereof he hath spoken at length from the beginning of this Epistle; and having engaged his heart to set forth the glory and excellency of those praiseworthy attributes, both in word and work) doth further wish that this duty of glorifying God may, and thereby also doth foreprophesie that it shall be gone about by Gods true Church, to wit, among visible professors, members of the Church, and chiefly, sincere Believers, (even all such as should find the saving effects of Gods glorious attributes in their own experience) and this in all ages and generations, so long as the world should stand, and to all eternity after time shall be ended; and by Jesus Christ, in whom all their sacrifices of prayers and praises, or of any other performance, are accepted of God. Doct. 1. The subject matter of a Believers song of praise and glory to God, is not only those things which God hath graciously done already; but what He is yet to do, together with the consideration of His power and goodwill to do them: for, the Apostle doth here ascribe glory to God, even for what He was able to do above what they could ask or think, as appeareth from the connexion of the two verses. 2. As we ought to make conscience of praise and thanksgiving to God ourselves; So, such is the weight of this duty in itself, Psal. 106. 2. and so far short doth the best come in it, Neh. 9 5. so profitable is this duty unto those who do practise it, Psal. 147. 1. that we would seriously wish, and accordingly endeavour that many others would take a lift of it, and join with us in this weighty task of giving glory to God: for, this is a part of Paul's giving glory to God, even a wish that the Church may join with him in it; Unto Him be glory in the Church. 3. Though it be the duty of all reasonable creatures to set forth God's glory, yea, and all do set it forth one way or other, even damned men and devils in a passive way, Rom. 9 17. Yet only those are fit to go about this heavenly duty in a spiritual manner, and only such will make conscience of it, whom God hath separated from the world unto Himself, and upon whom He doth manifest the gracious effects of His praiseworthy attributes: for, he enjoineth this duty unto the Church, and especially to real Believers in it, because the Lord doth make His glorious attributes in their gracious effects, manifest only to such, Psal. 76. 1, 2. Unto Him be glory in the Church. 4. Praise and thanksgiving is a duty to be performed, not only by Professors and Believers severally and apart, but by all of them conjunctly in the assemblies of God's people, as being a part of that public homage we owe to God, Psal. 65. 1. and a 〈…〉 an of mutual edification, Col. 3. 16. for, he saith unto Him be glory in the Church. 5. Though the duty of thanksgiving and praise be all which God requireth from us for favours bestowed on us, Psal. 50. 15. yet, we cannot discharge even this duty of ourselves and acceptably, but by Jesus Christ, through whom we have furniture and strength to do, Philip. 4. 13. access unto God in doing, Eph. 2. 18. and acceptation with God, when we have done either this, or any other duty, Eph. 1. 6. for he saith unto Him be glory in the Church by Christ Jesus. 6. As God shall never want glory from His Church; So there shall always be a Church through all ages to hold up this song of praise and glory to God, against which the gates of hell shall not prevail, Matth. 16. 18. neither shall the Church ever in any age want matter of praise: (the saddest times want not their own mercies, Ezek. 9- 13-) for as this is a wish, so it is a prophecy, that unto Him shall be glory in the Church through all ages. 7. See further (from the continuance of this song unto all eternity, and from the Apostles Amen, whereby he closeth the thanksgiving) upon Gal. 1. ver. 5. doct. 3. and 4. World without end,   
Amen.   

CHAP. FOUR  
THe Apostle, having in the three preceding Chapters given a short sum of saving doctrine, doth now, to ver. 21. chap. 6. exhort them to suitable practice. And, first, being to press upon them the practice of such duties as are more general and common to all, as they are Christians, to chap. 5. ver. 22. He doth, in the first part of this Chapter, exhort them to unity: and, to make way for his so doing, he first premitteth a general exhortation to walk worthy of their vocation, ver. 1. And next, subjoineth a more particular exhortation unto such graces, as have a more special influence upon unity, as humility, etc. ver. 2. and so doth fall upon his intended scope, which is to press upon them the study of unity, ver. 3. Which he enforceth, 1. by an argument taken from seven things, which are one and the same in the Church and all the true members thereof, ver. 4, 5, 6. Secondly, by an other argument, taken from these things which are not one, but divers, almost in every member, to wit, diversity of gifts and graces, and their different measures; which diversity he showeth doth also tend to union, first, because all those gifts and different measures do come from one author, Christ, ver. 7. which he confirmeth from Psal. 78. 18. cited, ver. 8. commented upon and applied, ver. 9, 10. And further confirmeth it, by giving an instance of those several gifts, in the several offices appointed by Christ in the Church, ver. 11. Secondly, because they are all given for promoting the same end, the edifying of the Church, first, propounded, ver. 12. secondly, illustrated from the term of its continuance by those means, ver. 13. and from two of its fruits, to wit, preservation from error, ver. 14. and growth in grace, ver. 15. by virtue of influence conveyed from Christ, ver. 16.  
In the second part, he dehorteth them from all impiety and profanity in the general; first, because unconverted Gentiles did live in those, ver. 17. whose godless conversation is set forth distinctly in its several branches and degrees, ver. 18, 19 Secondly, because the knowledge which they had of Christ, was inconsistent with such a licentious life, ver. 20. which he proveth from three things, which that knowledge did oblige, and strongly incline them to, first, to mortify the old man, ver. 22. secondly, to have the mind or understanding renewed, ver. 23. thirdly, to put on the new man in righteousness and holiness, ver. 24.  
In the third part of the Chapter, are six particular precepts, belonging to the second Table: The first is to abstain from lying, and to speak truth, ver. 25. The second, to moderate and suppress anger, ver. 26. else they did cast open doors for Satan to tempt them unto some mischief, ver. 27. The third, to abstain from stealing, and to labour diligently in some lawful calling, ver. 28. The fourth, to abstain from all corrupt communication, and to utter edifying purpose in their ordinary discourse, ver. 29. because they would otherwise grieve the spirit, ver. 30. The fifth, is, to abstain from all the branches, degrees, and effects of sinful anger, ver. 31. The sixth is, to exercise kindness and tenderheartedness in mutual forgiveness, ver. 32.  

Vers. 1. I Therefore the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called.  
THe Apostle doth here enforce one general duty, which is a comprehensive sum of all such other duties as he is to press afterwards, and whereof that unity, unto which he exhorteth in the first part of the Chapter, is a special evidence. Which general exhortation, is, that (supposing that they were effectually called, at least they took themselves for such, and the better part were really such) they would walk worthy of their vocation, not, as if they had been to purchase and merit by their walking, that God should call them: for, the text holdeth out, that they behoved to be called, before they could walk after the manner which the Apostle here presseth, and therefore were not to merit vocation by their walking: See 2 Tim. 1. 9 but that they ought to walk suitably, and as it becometh those who are dignified with such a calling, as the word is rendered, Rom. 16. 2. Which exhortation is propounded by way of entreaty, and backed with two arguments. The first whereof, is hinted at in the illative particle, therefore, and it is taken from that excellent state, in which free grace had placed them, spoken of in the three preceding Chapters. The second, is taken from the suffering condition of Paul himself who did exhort, whose sad sufferings might justly challenge from them obedience unto those truths for which he suffered, as that which would comfort him much under his sufferings; and their denial whereof could not but add affliction to his bonds. Hence Learn, 1. The Doctrine of salvation through free grace in Jesus Christ, is so far from ministering an occasion of security, ungodliness or profanity, that there is no stronger argument to induce men to the conscientious practice of holiness in all the duties thereof, than sanctified knowledge, saving faith, and the solid consideration of that Doctrine, especially seeing the principles thereof do many ways engage the Believer to lead an holy life, Rom. 6. 2, etc. and the free-gifted salvation offered by it cannot be embraced, except covenanted strength for through-bearing in the way of holiness be embraced also, Rom. 8. 1. for, he inferreth the study of holiness from the Doctrine of salvation through free grace; the former being, as it were, the native result, and inseparable companion of the latter; I therefore beseech you, that ye walk worthy. 2. Though there be a necessary connexion betwixt our embracing the doctrine of salvation through free grace, and the study of an holy life, as said is; yet such is our natural averseness from holiness, Rom. 8. 7. so many are the tentations and difficulties which lie in our way to it, 2 Tim. 3. 12. that even, the best of men do need the spur of earnest and vehement exhortation to excite unto it: for, notwithstanding that Paul holdeth forth upright practice, as the result of embracing the former doctrine; Yet he seeth it needful to exhort and beseech them, that they walk worthy of their vocation. 3. A suffering lot for Christ, is such, as those who rightly improve it, will highly esteem of it, not only in their first thoughts, and at their first engaging in it, but also, and chiefly in their cold blood, after a times experience, and in their second thoughts: for, Paul having boasted (chap. 3. ver. 1.) of his being a prisoner for Christ, he doth here repeat the same, to show he had not reason to eat-in any thing of what he formerly had said; I therefore the prisoner of the Lord. 4. It sweeteneth much the sufferings of the Saints, that he for whom they suffer is Christ, the Lord, as being worthy to be suffered for, Act. 5. 41. and mighty in power to support them under suffering, (Matth. 10. 19, 20.) to deliver from it, (2 Corinth. 1. 10.) to better them by it, (Rom. 5. 3, 4.) and to reward them freely for it, 2 Thess. 1. 7. for, Paul comforteth himself in this, that he was the prisoner of the Lord, whom (chap. 3. 1.) he called Christ. 5. The suffering lot of Christ's Ministers obligeth people to yield themselves so much the more obedient in the Lord unto their Ministry, by walking like the Gospel, there being nothing more comfortable to His suffering Servants, than when their sufferings are useful for that end, Phil. 1. 14. and nothing more weighty than when it is otherwise, 2 Tim. 4. 10, 16. for, Paul designeth himself from his sufferings, hereby to add weight to his exhortation; I therefore the prisoner of the Lord. See more from this stile taken by Paul, chap. 3. ver. 1. doct. 2, 3, 4, 5, 6, 7. Doct. 6. So ticklish are people to be dealt with in the point of pressing duty, and so ready to cast at duty, when it is not pressed in a way suitable to their own mind, 2 Tim. 4. 3. that though Ministers are not to be directed by people, as to the matter which they preach, 2 Chron. 18. 12. 13. yet as to the manner of bearing-in what is pressed, they are much to condescend to that way, which will be most taking with, and gaining upon, their humour: and particularly, they are to press the duties of holiness, with as much of servant, earnest, and insinuative entreaty, as if it were a matter of their own concernment only, or as if people by their obedience were to hurt themselves for doing a favour unto their Ministers; for, Paul doth press his exhortation by an insinuative entreaty, rather than by commanding; I beseech you, the word signifieth, vehemently to entreat. 7. It is no small honour, which God doth put upon His people, when He effectually calleth them, and by His omnipotent and irresistible power (Joh. 12. 32.) doth draw these, who were before dead in sins and trespasses (Eph. 2. 1.) from under the power of darkness, and translateth them unto the Kingdom of His dear Son, Col. 1. 13. giving them actual possession of the state of grace, with all the privileges accompanying that state here, 1 Joh. 3. 2-. and a right unto, (Luk. 12. 32.) with the well grounded hope of, glory, to be enjoyed hereafter, Eph. 1. 18. for he speaketh of their vocation, as a state of much dignity and honour, requiring a singular sort of walking answerable to it; That ye walk worthy of the vocation, wherewith ye are called. 8. So far are we from meriting by our holy and tender walking, that God shall call us out of nature unto the state of grace, and consequently bestow a right to heaven and glory upon us, that our effectual calling doth go before our holy walking, as that, without which we cannot walk one step acceptably in the ways of God: for, Paul supponeth them to be already called, and from that exhorteth them to walk answerably; That ye walk worthy of the vocation, wherewith ye are called. 9 It is the duty of called Christians, and will also be their care and study, to have a constant eye upon that dignity, unto which they are called; that so they may walk worthy of it, and answerably unto it: which then is in some measure performed, when we have respect unto all the commandments, Psal. 119. 6. and do in a special manner make conscience of all those particular duties, aftermentioned in this Epistle: for, he exhorteth them to walk worthy of their vocation, as their duty following upon, and flowing from, that dignity put upon them in effectall calling; Walk worthy of the vocation, wherewith ye are called. 10. But more particularly, Our carriage and practice cannot be answerable to this excellent state, to which we are called, except, first, we shake off sloth and laziness, bestirring ourselves in the way of duty. Secondly, as we begin well, so we hold on without down-sitting and turning aside. And, thirdly, we be daily advancing, and making progress in our Christian course; for, he designeth a carriage answerable to this excellent state by walking, which implieth all those three, motion or exercise, constancy in it, and progress in the way; That ye walk worthy of the vocation.   

Vers. 2. With all lowliness and meekness, with long-suffering, for bearing one another in love.  
HE doth, next, exhort unto several graces and duties, the exercise and practice whereof, are not only branches of that walking worthy of their vocation, spoken of, ver. 1. and here pressed, as such, but also necessary helps and means for attaining and entertaining that unity, which he is afterwards to press, as, first, humility, or lowliness, a grace and virtue, whereby a man, from the sense of his own infirmities (Gal. 6. ver. 1.) and the uncertainty of outward things which he enjoyeth, (1 Tim. 6. 17.) doth esteem but meanly and soberly of himself, and of all that is his, Philip. 2. 3. Secondly, meekness, a virtue, whereby we are rendered tractable, and easy to be conversed with, I am. 3. 17. whereby also we moderate anger, so that we are not provoked but for just causes, and not more, or longer provoked than the Word of God alloweth, and do speedily restrain and suppress anger, when it hath transgressed the just bounds, Eph. 4. 26. Thirdly, long-suffering, which is the same in substance with meekness: only, it further implieth the continuance of the exercise of meekness, so as it is not interrupted, neither with length of time, nor with multiplication, nor heightening of injuries, Matth. 18. 22. Fourthly, mutual forbearance, flowing from love: for the right performance whereof, the former three are spoken of as necessary qualifications, (as appeareth from the grammatical construction of the words) and it consisteth in our pleasant bearing with, and tolerating of whatsomever is displeasing, or loathsome to us in the carriage of others, though not so, as to connive at their sin, or to neglect means of reclaiming them from their sin, Gal. 6. 1, 2. yet so, as we do not withhold any necessary duty, which we otherwise owe unto them, Matth. 5. 44. or cease from following after peace and concord with them, Heb. 12. 14. Hence, Learn, 1. How diligent soever a Christian be in public, or private duties of Gods immediate worship, or in the duties of his particular calling; yet he dothnot walk answerably to that excellent dignity unto which he is called, except he be of an humble, meek and condescending spirit, and do evidence himself to be so, by his digesting of, bearing with, and passing over the infirmities and failings of those whom he converseth with, in so far as he do not make a breach upon the peace and unity of the Church of God: for, he doth instance their walking worthy of their vocation in the exercise of humility, meekness, long-suffering, and in mutual forbearance, in order to the keeping of unity, in this and the following verses; With all lowliness, etc. 2. The grace of humility and lowliness, as it is most beseeming Christians; so it is of necessary use to fit men for the duty of mutual forbearance in order to unity and peace; in so far, as the humble man, being conscious of his own infirmities, doth know he needeth as much of forbearance from God and others, as others do need from him, Rom. 7. 18. and through humility is made to think but meanly of himself, and highly of others, Philip. 2. 3, 4. and so to eschew vain glory and pride, the usual occasion of strife, Prov. 13. 10. for, he presseth lowliness, in order to forbearance and unity, while he saith, with all lowliness, forbearing one another, and ver. 3. endeavouring to keep unity. 3. Humility and lowliness is also necessary to the exercise of meekness and long-suffering; those only being able to moderate anger, and to restrain the inundations of their impetuous passions, when stirred and provoked by real injuries, who being conscious of their own infirmities, do judge but meanly of themselves, and therefore not too good to have, by the Lords wise and gracious dispensation, a suffering lot from the wicked and injurious carriage of others, 2 Sam. 16. 10. for, he presseth humility in the first place, as the foundation of, and entrance unto, all the rest; With all lowliness, and meekness, with long-suffering. 4. There is an all-nesse, or universality, which ought to be in the grace of lowliness, first, with respect to the subject: it ought to extend itself to the whole man, as being seated in the heart, Philip. 2.- 3-. and kithing in the outward carriage, Luk. 14. 8. Secondly, with respect to all objects: There must be humility towards God, Acts 20. 19 and humility also towards men, Philip. 2. 3. and towards all sorts of men, not only superiors (Levit. 19 32) but inferiors also, Job 31. 13. Thirdly, with respect to the grace itself, as being without any mixture of the contrary vice, so far as is possible, Psal. 131. 1, 2. and daily growing up towards perfection, 2 Corinth. 7. 1. Fourthly, with respect to all cases, so as it be exercised in prosperity (Ezek. 16. 49.) as well as adversity: for, saith he, with all lowliness, which note of universality, is oft made use of by the Apostle when he would express a great measure and degree of any gift or grace. See 1 Cor. 1. 5. Philip. 1. 9 Doct. 5. Meekness and long-suffering, as they differ but little in substance, and are commendable graces in themselves; so they are notable means and helps to fit men for the duty of mutual forbearance, in order to unity; in so far as they do render him, who is endued with them, gentle, affable and easy to be conversed with, and do moderate anger, which is ready to blow the bellows of contention and to stir up strife, Prov. 15. 18. for, he exhorteth unto meéknesse and long-suffering in order to forbearance and unity; With meekness, long-suffering, forbearing one another— endeavouring to keep unity. 6. The best of men have their own infirmities, mistakes and failings, mutually justling and rubbing upon each other, whereby they prove often unpleasant and burdensome one to another: for, this is supposed, while they are commanded to forbear one another. 7. It is the duty of Christians mutually to tolerate, and forbear one another, even when there are real grounds of displeasure: for, hereby a man overcometh himself, and his own corrupt nature, which thirsteth after revenge, Prov. 16. 32. hereby he overcometh and shameth his party who did him wrong, 1 Sam. 24. 17. and keepeth God's way in overcoming of him, Rom. 12. 17-, 21. and hereby a man also in some comfortable measure doth entertain peace with others, which otherwise upon every occasion would blow up and vanish: for, he enjoineth this mutual forbearance, as a remedy against the clashing of mutual infirmities, and for entertaining of unity and peace; forbearing one another— endeavouring to keep the unity of the Spirit. 8. This duty of forbearance is to be exercised to the person of our brother, rather than his faults: we are so to bear with his person, as to endeavour the bearing down of his sin, by admonition, (2 Thess. 3. 15.) reproof (Levit. 19 17.) or correction, (Prov. 13. 24.) as we have otherwise access: and yet we are so to meddle with his faults, as in the mean time we may give due respect to his person, not irritating, or provoking his corruptions, while we intent to cure them: for, saith he, forbearing one another, which relateth to persons rather than to faults. 9 This duty of forbearance ought to be mutual, and cannot in reason be expected by any from others to themselves, who are not ready themselves to repay it unto others; seeing there is no man, who wanteth his own infirmities which call for forbearance, jam. 3. 2. and that every man is obliged to do, as he would be done to by others, Matth. 7. 12. for, saith he, forbearing one another. 10. Love to our neighbour, whereby our heart and inmost affections are inclined and disposed towards him for his good, as they ought, as it is the great root and fountain of all duties towards others, without which they are but counterfeit shadows, and not real and sincere, 1 Cor. 13. 3. So it doth in a special manner dispose and fit us for this duty of mutual forbearance; love covereth a multitude of sins, 1 Pet. 4. 8. and maketh us bear with many things in the person loved, 1 Cor. 13. 4, 7. which otherwise flesh and blood would not digest, 2 Cor. 12. 15. for, he holdeth out love as the fountain of all the rest, and especially of mutual forbearance; With all lowliness— forbearing one another in love. 11. Whence it followeth, that this duty of mutual forbearance ought to flow from a principle of love: and therefore, though we forbear from necessity, because we dare not do otherwise; or, from policy, until we get opportunity to right ourselves; or, from respect to our own ease only, lest by resenting injuries and miscarriages, we create trouble to ourselves; or, if we tolerate, connive at, and foster the sins of others, under a pretence of forbearing them, which is inconsistent with love to them, Leu. 19 17. In all those cases, our forbearance is not acceptable service to God, nor yet in any case but when it is performed in love, and from a principle thereof: for, the forbearance he enjoineth, is, forbearing one another in love.   

Vers. 3. Endeavouring to keep the unity of the Spirit in the bond of peace.  
HE doth now fall upon the main scope of this first part of the Chapter, exhorting them by all possible endeavours to keep the union of all the members of the Church, being united together by the holy Ghost, even in heart, and especially in things spiritual: all which are employed in this unity of the spirit, and that, in order to this unity, they would be of a peaceable disposition and deportment, to wit, so as not to make unnecessary ruptures and breaches upon every difference, whereby they should be firmly knit together, as the members of one body by its several ligaments and sinews. Doct. 〈◊〉. As there are several sorts of union in the Church, and more particularly, besides that union which is amongst the members of the invisible Church, the bond whereof is the saving graces of God's Spirit, (all of them being united to Christ, the head, by faith, Eph. 3. 17. and one to another by love, Col. 3. 14.) There is an union also of the visible Church and the members thereof amongst themselves: and this is twofold, the one necessary to the being of a Church and being of a Church-member, so that a Church cannot be a Church, nor a man a member of the visible Church without it: the ty of which union is God's Covenant with the visible Church, and the Churches professed embracing and laying hold upon that Covenant, when offered in the Gospel, Psal. 50. 5. the other necessary to the wellbeing of the Church, which is entertained by unity in judgement, (1 Cor. 1. 10.) in heart and affection, (Act. 4. 32.) by concurrence in purposes and actings, Philip. 1. 27. So all those sorts of union, and union in all those respects, is to be sought after and entertained in the Church: for, the Apostle speaketh indefinitely, Endeavouring to keep the union of the Spirit. 2. The union which God requireth among His People, is not an union in sin or error, Isa. 8. 12. nor yet a civil union only, in things worldly, upon politic and civil interests, Act. 12. 20. nor yet a mere outside agreement, or living together only, Psal. 55. 21. but an union in heart and spirit, in things spiritual, and such an union, whereof the Spirit of God is author: for, therefore is it called the unity of the Spirit; Endeavouring to keep the unity of the Spirit. 3. The study of keeping peace and unity in the Church, is a most necessary duty, as being one prime instance of walking worthy of our vocation, spoken of, ver. 1. and yet such is the restlessness of some, and the prevalency of pride, passion, love to self-interest, and such like dividing lusts in others, that it is a duty most difficile to be practised, as being the result of all those graces, mentioned, ver. 2. and not attainable, even by those who are endued with those graces, except they apply themselves wholly to it, and use the utmost of their serious endeavours for that end, as is clear from the connexion of this verse with the two preceding, and from the word in the original, rendered endeavouring, implying study, diligence and solicitude. 4. Neither fair pretences for peace and union in the Church, not seconded, but rather contradicted, by practice, nor yet some careless endeavours, which are easily broken by appearing difficulties, are that which God will accept of at our hands as the duty required for preserving unity in the Church, where it is, or for restoring unity where it is already lost: there is no less called-for than the utmost of our serious endeavours for that end, so as we not only carefully eschew what may on our part give cause of renting, 1 Cor. 8. 13. but also, that we be not easily provoked when a cause of renting is given by others, 1 Cor. 13. 5. and that, when a rent is made, we spare no pains, nor stand upon any thing, which properly is our own, for having it removed, Gen. 13. 8, 9 and that we do not-weary of those endeavours under small appearances of present success, 2 Cor. 12. 15. for, he biddeth them seriously endeavour to keep the unity of the Spirit. 5. So many are the temptations arising from the corruptions of those among whom we live, to make us neglect this duty of keeping the union of the Spirit, that except we be of such peaceable dispositions as to digest many things one in another, which otherwise our corruptions would make much stir about, we cannot choose but fall at odds, rend asunder as so many disjointed legs and arms, and upon every occasion involve ourselves and the Church of Christ in several sad and dangerous broils and ruptures: for, he calleth peace, that is, a peaceable disposition, kithing in all our deportment, the bond, or ligament, whereby the members of the Church are knit together; in the bond of peace, saith he. 6. Whatever differences may fall out among the members of the Church in the matter of opinion and judgement; yet they are not presently to break the bond of peaceable walking one with another by counteractings and factious sidings; but aught to study unanimous and joint practice in those things wherein there is agreement; and where this peaceable deportment, flowing from a peaceable frame of spirit, is, it tendeth much to preserve what remaineth of this spiritual unity, and to regain what is already lost: for, peace with man, which is the peace here spoken of, doth especially consist in our harmonious walking together, flowing from a peaceable frame of spirit, and is here enjoined as a special mean for keeping the unity of the Spirit, even in the bond of peace.   

Vers. 4. There is but one body, and one Spirit, even as ye are called in one hope of your calling.  
HE doth now enforce the former exhortation to unity and peace, first, from an argument taken from those many things, which are one and the same in the Church and all the true members thereof: and for this end, doth reckon forth seven unities, which may be looked upon as so many bonds and ties of the essential unity, especially of the invisible Church; and as so many arguments also, that therefore all, professing Christ, should not only labour to be one in all those, as they would evidence themselves to be sincere Believers and members of that blessed society; but also improve their unity in these, for keeping unity and peace in lesser differences.  
There are three of these unities, which are so many bonds and arguments, in this verse. The first is, that the whole Church is but one body, to wit, the invisible Church of real Believers is one mystical body, knit by faith to Christ their head, Eph. 3. 17. and by the bond of love among themselves, Joh. 13. 35. And the visible Church is one politic body, 1 Cor. 12. 27. conjoined with Christ their head, and among themselves by external covenanting, (Psal. 50. 5.) and their serious professing of saving truths, Act. 8. 12, 13, with 23. and this body is but one, the invisible Church without all doubt is so, and the Catholic visible Church, made up of all Christians and true Churches in the world, is also one, because they have the same King, Laws, Word, Sacraments of admission and nutrition, which they visibly subject themselves to, and receive, and have a grant of the same common privileges from God in the Gospel; and therefore they are all one visible Church. 2. There is but one Spirit, to wit, the third Person in the blessed Trinity, who, residing in Christ, the head. (Isa. 61. 1.) and in all the members (Rom. 8. 9) as the soul in the natural body, doth by His gifts and graces animate, move and govern the Church, the body presently spoken of. 3. As the Church is one in these two; so their hope, following upon effectual calling, is also one. Where, by hope is not so much meaned the grace of hope, as the object of that grace or good things hoped for, as Col. 1. 5- especially heaven and glory, the common inheritance of the Saints, Col. 1. 12. which they get not in hand, but only do possess it in hope, Rom. 8. 24, 25. And this hope is said to be one, to wit, for kind and substance, though there will be different degrees in glory, Dan. 12. 2, 3. Doct. 1. That the whole Church, and all the members thereof, are but one body, is a strong argument enforcing the duty of keeping peace and unity; it being no less absurd and prodigious for Christians to bite and devour one another, than if the members of one and the selfsame natural body, should rise up against, tear and destroy one another: for, he enforceth the study of unity from this, That there is one body. 2. That any be a member of this one body, it is necessary he have the Spirit of God residing in him, whereby he may be quickened and acted, either by the saving operations of that one Spirit; otherwise he cannot be a member of the invisible body, Rom. 8. 9, 10. Or, by His common gifts and operations; otherwise a man, come to age and understanding, cannot be a member, no not of the visible body, 1 Cor. 12. ●1. for, he maketh this one body, and one Spirit of equal extent; There is one body and one Spirit. 3. That the whole Church, and all the members thereof, are animated and acted by one and the selfsame Spirit of God, is a strong motive to incite to the study of peace and unity, seeing divid lusts and practices are among those sins which grieve the Spirit. See ver. 30. 31. and that the difference of gifts and graces, wrought in us by that one Spirit, are given of purpose to make each member either useful to another by that wherein it excelleth, or indigent of the help of others in that wherein it cometh short, and so to have the same care one of another, 1 Cor. 12. from vers. 14. to the end: for, he presseth unity from this, that there is one Spirit. 4. As an external call by the ministry of the Word, and professed obedience thereto, is sufficient to make a man a member of the visible body, and to partake of the common operations of the Spirit; So that any be of this mystical invisible body, and quickened and acted by the saving operations of this one Spirit, it is necessary they be effectually called, and actually translated out of their natural state to the state of grace: for, he maketh their being of this one body, and having this one Spirit, to be necessarily joined with their calling, to wit, their being of the visible body, and having the common operations of the Spirit with the external calling, and their being of the invisible body, and having the saving operations of the Spirit, with the inward and effectual calling; Even as ye are called. 5. Though effectual calling be a work of God's Spirit, there being none who comes to Christ except the Father draw him, Joh. 6. 44. yet none is completely called, until he yield obedience to Gods call, and being wrought upon by God, doth actually work and concur with God for that end: for, what he called (chap. 1. ver. 18.) God's calling, is here expressed to be their calling, because then only are we called when we obey the call of God; In one hope of your calling, saith he. 6. As those, who are yet in nature, not effectually called, are in a hopeless state, having no right to heaven and happiness, and consequently no ground to hope for it, how big soever they be otherways in their vain and groundless hopes, Deut. 29. 19, 20. So, effectual calling, doth open to the person'called a large door of well-grounded hope, that whatever be his misery here, yet he shall be perfectly blessed in the full enjoying of God for evermore hereafter: for, the called man only hath right to those rich promises, 2 Pet. 1. 3, 4. and God, by calling him, doth engage Himself to perform all that is promised to the called man, according to his hope, 1 Thess. 5. 23. with 24. for, therefore are those glorious things hoped-for called the hope of our calling. 7. The consideration of this, that called Saints are all of them aiming at one and the selfsame prize of their high calling, and shall live together in glory, should be a strong argument to make them live in peace and concord, while they are here. Their joint aiming at one mark should make them of one mind and heart, especially seeing there is that in glory which will suffice all; and their seeking of one thing needeth be no occasion of strife and emulation, but rather of unity in heart, mind and affection; for, why should they strive together, who not only are brethren, Gen. 13. 8. but also are heirs together of the grace of life, 1 Pet. 3.— 7. yea, heirs with Christ, Rom. 8. 17. and shall one day reign together in glory? for, he presseth their keeping unity from this, that they were effectually called, and heaven and glory hoped-for would suffice all, and be enjoyed by all; Even as ye are called in one hope of your calling.   

Vers. 5. One Lord, one faith, one baptism,  
IN this verse are other three of these unities, which are also so many bonds of, and incitements to, that unity exhorted unto, ver. 3. First, there is but one Lord: which title, though it belong to all the three Persons in the blessed Trinity by right of creation, and accordingly is given to God under the name of Master, Mal. 1. 6. yet, seeing the unity of the Spirit is spoken to, ver. 4. and of God the Father, ver. 6. therefore it ought in this place to be astricted to Christ, the second Person, to whom it is in a peculiar manner due by right of Redemption; in so far as He hath redeemed the Elect from their natural slavery and bondage under sin, Satan and God's wrath, to be a peculiar people unto Himself, 1 Pet. 1. 18, 19 and hereby hath purchased a right to rule over them, as Mediator, Lord-depute, and Administrator under the Father, Philip. 2. 9, 10, 11. And He is said to be but one Lord, there being none, to whom, either as partner, or substitute, He will communicate this His glory of dominion and lordship over His Church, either in whole, or in part, 1 Pet. 5. 3. Secondly, there is but one faith, where, by faith may be meaned the grace of faith, for that is also one, in respect of the author God, Col. 2. 12. of the object, which it apprehendeth, the whole Word of God, (Act. 24. 14.) and especially Christ, and the promises, Philip. 3. 9: Yet, by faith is mainly here meaned the Doctrine of faith, proponed by God to be believed, as Gal. 1. 23. and this Doctrine is but one, because, though in the several ages of the Church it was proponed divers ways, and with considerable variation in some weighty circumstances, Eph. 2. 14, 15. yet in substance it hath been, is, and ever shall be the same, Act. 15. 11. Heb. 13. 8. and from Christ's coming in the flesh, even to the end of the world, it is to remain the same, both for substance and circumstance, Heb. 12. 27, 28. and though there be different opinions in the Church about divine Truths revealed in the Scripture, which occasioneth different faiths, (See ver. 13.) Yet, there is only this one faith allowed by Christ, neither is there any other faith but this one in true Believers, if we look to those Truths which are of absolute necessity to salvation; there is an agreement in those, and one and the same faith of those in all, whatever may be their differences about other inferior Truths, Act. 4. 12. Thirdly, there is but one Baptism, whereby is meaned neither the Baptism of affliction, Mat. 20. 22. nor of the extraordinary gifts of the holy Ghost, Acts 1. 5. but the ordinary Sacrament of Baptism, the practice whereof is enjoined by Christ under the Gospel, Matth. 28. 19 And it is said to be one, not in respect of the persons administrating, or receiving this Ordinance, but of its nature and substance, as having the same author, Christ, Matth. 28. 19 the same outward element for kind, Act. 8. 36. the same way of administration enjoined, Matth. 28. 19 the same ends and uses towards those who are baptised, Rom. 6. 3. 4. Doct. 1. All these, who are of this one body, animated and acted by this one Spirit, and have well-grounded hope of glory, they must, and do subject themselves to Christ, as Lord, in so far as they are ruled by His Laws, Acts 9 6. and patiently submit to His corrections and chastisements, Heb. 12. 6, 7. for, He maketh their being of one body, having one spirit and one hope, and their subjection to this one Lord, of equal extent; one Lord, saith he. 2. The consideration of this, that the whole Church, and all the Members thereof, are subject to the dominion of one Lord and Master, Christ Jesus, is a strong argument for enforcing this duty of keeping unity and peace among themselves; this being a duty, which not only he did press most vehemently upon His followers, when He was about to leave the world, and depart from them, Joh. 13. 34, 35. but also did most earnestly entreat the Father for, even that they might be all made one in Him, Joh. 17. 21, 22. Besides, what a shame is it for the Servants of one Master to fall at odds among themselves, and thereby neglect their Masters work committed to them? for, he presseth the study of unity from this, that there is one Lord. 3. The Law, by which the Lord Christ will have His subjects ruled and governed, is not searched out, and known by sense or natural reason, but, being revealed in the Word, it is laid hold upon by faith, and credit given to it, because of His authority who hath revealed it: for, so much may be gathered from his making mention of faith, or the Doctrine of faith, immediately after he had spoken of the Lord Christ; one Lord, one faith, saith he. 4. The consideration of this, that the whole Church, and all the true and lively Members thereof, do profess one and the same fundamental Truths revealed in Scripture, as the only object of saving faith, and way to salvation, aught to be a strong motive for keeping concord and unity in all other things, which otherwise might occasion dissension and strife. This agreement in the main, in the journey's end, and the necessary way, which leadeth to it, should make them ashamed to fall at odds and strife about other things of less importance and moment: for, he presseth unity from this, that there is one faith. 5. The wise Lord hath judged it fitting to add the Sacraments, as seals unto the Doctrine of faith and salvation, contained in Scripture; that hereby we may be the more enabled to take up and understand that Doctrine, and be the more affected with it, as having the purpose of it, not only exhibited and represented to our ear in the Word, but to our eye also in the Sacrament, and that we may be the more confirmed in the truth of that Doctrine, as having not only His word and writ for it, but also His seal and pledge: for, after mention made of the Doctrine of faith, he presently addeth there is one Baptism. 6. The Lord hath added Sacraments to the doctrine of faith, not only for the reasons mentioned, but also for engaging the party receiver unto such duties as the Doctrine of faith doth press upon him; a Sacrament being as a military oath, whereby we bind ourselves to fight under the Lord's banner, and in all things to be for Him: for, he doth press them to duty, even to keep unity, from this, that they were partakers of this one Baptism. 7. The consideration of this, that the Church and all the Members thereof are dedicated to God, in one and the same Sacrament of Baptism, unto the receiving whereof, all do accord, is a strong motive to make them keep peace and unity in other things, seeing this oneness in Baptism doth imply our communion in all other things, which are signified and sealed unto us by that Sacrament, which are all those things wherein our salvation is most nearly concerned, and that by Baptism we are solemnly engaged to go about our Master's work, Rom. 6. 4. and so to eschew all renting, and falling out among ourselves, by which His work is much retarded: for, he maketh this another argument to enforce unity, that they did all partake of one Baptism. Only know, that though we are not to re-baptize those who are baptised by schismatical and heretical Churches, even though they err in some fundamental truths, so long as the substantial parts of Baptism are preserved, though mixed with much of their own superstitious trash, and therefore in some respect we may be said to have one common Baptism with them; yet, it doth not follow hence, that we are tied to keep unity with them simply and in all respects. We are only hereby tied to seek union with them, not by joining in their schism, or damnable heresies, but by labouring to reclaim them from those: and if they be one in all the other essential ties and bonds of union here mentioned, as of having one Lord, one faith, etc. this oneness of Baptism doth engage to be willing, and endeavour, for our part, to keep the bond of peace with them in other things: for, those seven unities, or bonds, and arguments, are not to be taken separately, but jointly, as to the pressing of unity: yea, and though they be not one in all the rest, yet it engageth us to own them in those things wherein they are right and owned by God, providing always we touch no unclean thing, 2 Cor. 6. 17. In these respects, and with those limitations we deny not but unity should be keeped with heretical Churches, even the Church of Rome herself.   

Vers. 6. One God and Father of all, who is above all, and through all, and in you all.  
HEre is the seventh unity, which is the last bond, or tie, of the Churches essential unity, and serveth also for an argument persuading to keep peace and unity in other lesser differences: which argument, is, first, propounded, to wit, all Believers have one common God and Father; for, though God, as Creator, is the God and Father of all the creatures, Act. 17. 28, 29. yet, seeing the Apostle is speaking of the union of the Church, and of all the members thereof, for urging whereof, this consideration of one God and Father of all, is used as an argument: therefore it seemeth He is called God and Father with respect to those, and chiefly to real Believers in the Church, to whom He is God and Father in a peculiar way. He is their God, by entering a gracious Covenant with them, whereof this is one article, that He shall be their God, Jer. 31. 33. that is, all in Him shall be forthcoming for their good: He is their Father also, by receiving them into the number, and by giving them a right unto all the privileges, of the sons of God, Joh. 1. 12. Now though this may be meaned of all the Persons of the blessed. Trinity; not only the first, but also the second, and the third, being the God and Father of Believers, Joh. 20. 28. Act. 5. 3, 4. yea, all of them being one, and the same God, 1 Joh. 5. 7. Yet, seeing the Son and holy Ghost, are spoken of before, ver. 4, 5. the first Person is mainly to be understood here, who is called one God, not secluding the Son and holy Ghost, who are one and the same God in essence with the Father, but in opposition to idols, who are no gods, 1 Cor. 8. 6.  
This argument or bond of unity, is, next, enlarged in a description of this one God. 1. From His eminency and dominion above all His creatures. 2. From His presence and powerful providence, whereby he runneth through all the creatures, upholding them in their being, Heb. 1. 3. directing, disposing and governing all of them, Dan. 4. 34. and all their actions, Psal. 135. 6. Thirdly, from His special presence by the gracious operations of His holy Spirit with the truly Regenerate, whereby He is said to be in all, to point-out the intimacy and nearness of His presence in this respect above the former, and not simply in all, as formerly, but in you all, meaning the believing Ephesians and such as they were. Doct. 1. As our strongest union is to be one in God, and our greatest happiness to have interest in this one God; So, by making use of Christ, as He is held forth in the Doctrine of faith, and sealed to us in the Sacrament, we may come up to plead interest in God: for, as he placeth this unity of having one God, in the last place, because it is most considerable; so he doth subjoin it immediately to what he spoke of one Lord, one faith, one baptism: There is one God and Father, saith he. 2. The unity of the Godhead in the Trinity of the Persons, aught to be a strong motive to stir us up to unity among ourselves; seeing there is nothing, wherein we can resemble God more, Joh. 17. 21, 22, 23. for, the Apostle enforceth the study of unity from this, that there is one God. 3. This motive for keeping unity, is so much the stronger, and more moving, when we consider, that this God hath graciously become the common Father of all Believers through Jesus Christ, whereby they are all the sons and daughters of one Father, 2 Cor. 6. 18. and so a matter full of shame for them to strive and contend among themselves, Gen. 13. 8. for, he strengtheneth this argument for unity from this, that this one God is the Father of all, to wit, of all Believers. 4. Whatever be the other differences among Believers, and their discouragements arising hence, as that some are strong, some are weak, some rich, some poor, etc. yet this is a privilege common to all, which may counterbalance all their other inequality, even that they have all equal interest in one God, and that this one God is their common Father; and therefore will have a fatherly affection, (Matth. 7. 11.) pity, (Psal. 103. 13.) and care of all, Matth. 6. 25, etc. for, saith he, there is one God, and Father of all. 5. It is the duty of Ministers, when they are pressing duty to God upon people, and of people, when they would charge sense of duty to God upon themselves, to set forth and be much taken up with God's excellency and greatness; this being a singular mean to engage the heart unto high esteem of Him, and from esteem to serve and honour Him, Mal. 1. 6. for, the Apostle, pressing upon these Ephesians the duty of unity, doth hold Him forth in His glory and greatness; Who is above all, and through all. 6. God's sovereignty and greatness, doth not mar His low condiscendency to supply the emptiness and necessities of His creatures: for, though he be above all in dignity; yet He is through all, upholding and overruling all by His powerful providence. 7. Whatever God is by His common providence unto all His creatures, He is all that, and much more to His own called people and real Believers: for, He is through all by His common providence; but besides that, saith he, He is in you all, to wit, by the presence of His Spirit and special grace. 8. From all those seven unities jointly considered, and the Apostles scope in all, Learn, 1. The essential unity of the Church, which cannot be broken, the Church remaining a true Church, and the many things, wherein there is of necessity an agreement that way, is a strong argument to enforce the study of unity and peace in other things of less concernment: for, the Apostle doth here press unity, by reckoning seven unities, wherein they did agree, as if he had said what a shame is it for you, who are so many ways one, to rend in pieces for those things, which comparatively are just nought? 2. So near and intimate is that conjunction of true Believers, so many strong and indissoluble are these spiritual bonds, by which they are knit together among themselves, that, if they were duly pondered, the hearts of those who fear the Lord, could not choose but be mutually enlarged, and their affections inflamed one to another, as to their dearest friends: yea, the most strict of civil, carnal and natural bonds, should not bind so firmly as those, Matth. 12. 48, etc. for they are one body, one spirit, have one hope, one Lord, one faith, one baptism and one God. And what conjunction or union can be so firm, as what is grounded upon all those?   

Vers. 7. But unto every one of us is given grace according to the measure of the gift of Christ.  
HItherto the Apostle hath enforced the study of unity, by an argument taken from those things that are one and the same in the Church and all the true members thereof. Now, followeth the second argument from those things which are not one in all, but divers almost in every one, to wit, the diversity of gifts and graces bestowed by God upon the several members of the Church: which diversity also he showeth doth tend to union, because, first, all those several gifts and their divers measures, do come from one and the same author, to ver. 12. Secondly, they are all given for promoting one and the same end, to ver. 17. And, 1. in this verse by way of correction, and pre-occupation of an objection, he holdeth forth Christ, as the author of all those gifts and different measures, to this purpose, that notwithstanding of what he said of those many things, wherein they were one; yet there were other things, wherein they did differ, which nevertheless were so far from dissolving in reason the bond of union, that upon the contrary they did contribute much for keeping of it firm; in so far as, though every true member of the Church had his own peculiar grace, and in some respects, either as to the substance, or measure of the grace, differing from the grace of others; yet all those different graces of the several members, are bestowed by one and the same Christ, and received in the measure and degree which seemeth good unto Christ the giver to prescribe and measure out unto every one: where by grace, is not meaned Gods favour, or grace freely bestowing, as in other places, (See upon Ephes. 2. 8-.) but the fruits flowing from this grace, to wit, grace freely given, as appeareth from the instance given (ver. 11.) of this grace in the ministerial gifts and offices: Which graces are of two sorts, First, saving, which are only in the regenerate, called grace, because they flow from, and are evidences of God's grace and favour, 1 Joh. 4. 19 Secondly, common gifts, called grace, Eph. 3. 8. because they are freely given, 1 Cor. 4. 7. The latter whereof is here chiefly meaned, as appeareth also from the instance given, ver. 11. because it is only in those common gifts and graces, wherein real Believers do differ, as to the substance of them, some being given to one, and some to another, 1 Cor. 12. 8. whereas all have one and the same saving graces, 2 Pet. 1. 1. although they differ also in the measure and degree received of those, 1 Joh. 2. 13. In which respect, even saving graces may be also here meaned. Doct. 1. Though the Lord is not pleased to bestow upon all the Members of the Church an equal measure of gifts and graces; yet He giveth to every one some gift and in some measure, and those either the common gifts of His Spirit, as to all the Members of the Church visible come to age, and the right use of common reason, 1 Cor. 12. 11. Or, saving grace also, as to all the truly regenerate, 2 Pet. 1. 3, 4. for, he saith, unto every one of us is grace given. 2. The Lord is pleased to dispense His graces and gifts to every one, not in the same, but in a different measure, so that though the same saving grace for substance be given to all the truly regenerate: yet, it is not given to all in the same measure, nor yet to any in any measure, who are visible Professors only: and though all have some common gifts, whereby in some measure they may be made profitable in their station to the body, yet none hath all gifts, nor all the same offices, wherein they may exercise their gifts, ver. 11. nor yet do all receive the same measure of those common gifts: for, so much is employed, while he saith, Grace is given according to a measure. 3. The greatest degree of gifts and graces, which God bestoweth upon any, is far below that fullness of grace which is in Christ: He giveth unto none so much, but there is always somewhat wanting, and they who have received most, are capable of receiving more: for, their receiving grace according to a measure, implieth their receipts are capable of increase, and a difference, as to this, between their receipts and Christ's, Joh. 3. 34. To every one is given grace according to that measure. 4. The want of some excellent gifts bestowed upon others, or of that excellent measure of saving graces, which others have, doth not argue a man unregenerate, or wholly destitute of saving grace: for, the Apostle showeth that even those who had one hope, Lord, Faith, God and Father, and consequently had saving grace, ver. 4, 5, 6. were not all gifted with one and the same, but with a divers measure of gifts and graces, while he saith, But to every one of us is grace given according to the measure. 5. Diversity of gifts in the Church, and divers measures of saving grace, are an ordinary occasion of division and strife; in so far, as these dividing lusts of pride, contempt, envy, discouragement, are apt to take occasion to stir and vent themselves from those different measures: for, the Apostle his entering upon this argument for union from the diversity of gifts by the adversitive particle But, doth imply that they were prone to take occasion to rend upon that diversity, and therefore he doth jointly preoccupy an objection against union, and bring an argument for it; But unto every one of us is grace given. 6. Whatever be men's proneness and inclination to rend and divide because of different receipts and measures; yet that same diversity, if well considered, would be found to be one of the strongest ties and bonds of union; in so far as hereby none, no, not the most eminently gifted, can say he hath no need of others, but every one are made mutually indigent of one another's help, and even the meanest in some measure furnished to be helpful unto others: (See Paul proving this excellently from the similitude of the different members in the natural body, 1 Cor. 12. 14, etc.) for, the Apostle's scope in this and the following verses, is to enforce unity from the diversity of gifts and graces amongst the Members of the Church; But unto every one of us is grace given. 7. This doth also enforce the study of unity from this ground of diversity of gifts, if we consider, that all we have of that kind, is freely given, and therefore we are not to be puffed up with it, nor to abuse it, contrary to the mind of the giver; and that both our gifts and measures, however divers, do yet come from one rise, fountain and author, and therefore we ought to be one in making use of them; and that this one author is the Lord Christ, God Man; Mediator, in whose hands are all things given of the Father, Mat. 11. 27. that He may dispense to whom, and in what measure He pleaseth, and therefore we are not only not to quarrel for our own measure, it being His allowance, who doth all things well and wisely, Mark 7. 37. but also aught to employ our gifts and several measures for the edification, and not the renting of His body, which is the Church: for, the Apostle enforceth unity from the diversity of gifts upon those considerations, that they were given by one and the same Christ; But to every one is grace given, according to the measure of the gift of Christ.   

Vers. 8. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.  
THe Apostle, secondly, in this first branch of the second general argument for union, from the diversity of gifts, doth confirm, from Psal. 68 18. what he presently said, that Christ is the author and bestower of all graces and gifts with their different measures. In which place of the Psalm, David doth look through the ark, a type and shadow, to Christ the substance, and in a prophetical way, speaking of things to come as already past, to point-out the certainty of their performance, he doth foretell that Christ should, in a triumphant manner, ascend up on high, or unto the highest heavens (See ver. 10.) and that at, and by virtue of His ascension, He should, first, lead captivity captive, that is, as he had upon the cross foiled His many enemies, and begun to triumph over them, Col. 2. 15. So in His ascension He should continue the triumph, evidently declaring, that He had given a total rout to all the spiritual enemies of His Church and Kingdom. The expression used to set forth this purpose, hath in it an allusion to conquerors, who, in their triumphing solemnities, used to drive their captive enemies before their own triumphant chariots. See this expression used in the same sense, Judg. 5. 12. And, secondly, following the same allusion to triumphing conquerors, who used to divide and scatter the spoil, and other magnificent gifts among the applauding Citizens and Soldiers, he showeth that Christ should at, and by virtue of His ascension, pour-forth and distribute a large measure of gifts and graces upon His Church and several members thereof: which prophecy, the Apostle, citing the place with some variation of the words, but keeping close to the sense and purpose, doth show, was now fulfilled by Christ; and consequently, that Christ is the bestower of all graces and gifts with their different measures, as was affirmed, ver. 7. Doct. 1. Ministers ought to hold forth nothing for truth, or press nothing as duty upon the Lord's people but what they may confirm and prove to be such from the authority of God speaking in Scripture: yea, and it is their duty sometimes to bring forward their proof, by making express mention of it: for, thus doth Paul confirm what he spoke, ver. 7. by a testimony cited from the Psalms; Wherefore he saith, that is, David, or the Spirit of God, speaking by David, saith. 2. As there was much of Christ revealed in the Scriptures of the Old Testament, though but darkly, and under a vail of types and ceremonial shadows; So He was revealed and spoken-of in those Scriptures as true God and Jehovah: for, that which is said, Psal. 68 was spoken of God, even Jehovah, as appeareth from ver. 4. and all alongst, which Paul showeth here was fulfilled in Christ; Wherefore be saith, he hath ascended, etc. 3. Though the very words and phrase of Scripture, are much to be thought of and closely adhered unto so far as is possible; lest by our unnecessary casting of Scripture-purpose in an affected strain of words unknown to Scripture, we lose at length the purpose with the words, 2 Tim. 1. 13. Yet, the sense and meaning of Scripture, is mainly to be sought-after and kept in remembrance, so that though we do not call to mind the very words of such a Scripture, but only the sense, meaning and purpose of it, we may draw comfort, or information from it, or make use of it otherways: for, the Apostle here, as oft elsewhere, doth not so much adhere to the precise words, as to the sense of that Scripture which he citys, in so far as where in the Psalm it is said, Thou hast ascended, and received gifts for men, to wit, He received them to be given to men, it is here, When He ascended, and gave gifts unto men. 4. Our Lord Jesus Christ, having finished the work which was given Him to do on earth, Joh. 17. 4. did locally ascend unto heaven, carrying His humane nature up thither, Act. 1. 9 10. that so He might be exalted in that glory, which He had before the world was, Joh. 17. 5. and take possession of heaven in our name, Eph. 2. 6. and there prepare a place for us, Joh. 14. 2. for, saith he, When He ascended up on high. 5. As Christ did engage in a warfare on our behalf with many strong and potent enemies, to wit, the devil, the world, sin, death and hell; So He hath carried the day of all, and gained an absolute complete victory over all, in so far, as, though the Godly must have a battle with these, Eph. 6. 12. yet Christ the Head of Believers, is now above the reach of hazard from enemies, and consequently Believers in their Head: yea, and they themselves are above all hazard also, in so far as all their enemies cannot mar their salvation, Rom. 8. 35, etc. Sin and Satan doth not reign in them, Rom. 6. 12, 14. death hath lost its sting towards them, 1 Cor. 15. 55. and become a passage unto life, Philip. 1. 23. for, by this captivity, which Christ led captive, is meaned not those whom He delivered from captivity, but whom He fought against, brought in captivity, and triumphed over, even all His and our spiritual enemies; He led captivity (or, a multitude of captives) captive. 6. The constant opposition, which Satan raiseth against the Church and Kingdom of Christ, doth not so much flow from any principle of hope in him to prevail in that woeful work, as from his inveterate blinded malice against the salvation of sinners, so that he cannot but malign and oppose it, though he know he cannot mar it: for, at Christ's ascension he could not but know, that by all his malicious cruel actings against Christ, he had effectuate nothing but his own eternal shame and confusion, seeing that Christ did thereby openly declare He had led captivity captive. 7. As those, for whom Christ did purchase any good or advantage by His death, and did manifest His purchasing good for them by His ascension, were men, and not devils; So not only saving graces, which are given to the Elect only, but also common gifts, are a part of His purchase, which are given sometimes to reprobates for the good and edification of His Church, Matth. 7. 22, 23. for, both these are comprehended here under gifts, which being purchased by His death, He did at His ascension in a larger measure than formerly give unto men, and to men indefinitely, even to rebels, Psal. 68 18.   

Vers. 9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth?  
THe Apostle doth, thirdly, comment upon, and apply the cited testimony. And, first, he sheweth what Christ's ascending unto heaven (to wit, by His own divine power, otherwise the Apostle's inference in this place should not hold) did presuppose, as necessarily foregoing, even His previous humiliation and abasement in all its steps, expressed by His descending to the lowerparts of the earth; where, the lower parts are to be understood, by comparing not the parts of the earth among themselves, but earth with heaven, the earth being the lowest part of the world; and particularly, it pointeth either at His conception in the womb of the Virgin (See conception so expressed, Psal. 139. 15.) or at His burial (expressed by a like phrase, Matth. 12. 40.) wherein the Apostle's scope is not only to prove, that the former testimony is pertinently cited, and applied to Christ, but also to press humility in order to unity and peace from Christ's example, as Phil. 2. 7. Now, Christ is said to have descended, not properly and locally, as man, (for, before His incarnation He was not man) but as God, and therefore not properly by changing place, but improperly, and with respect had to His state, by taking on the humane nature upon earth, under the infirmities whereof He did for a time hide His divine glory, so that very little of it did appear, and to some few only, Isa. 53. 12. Doct. 1. Sacred Scripture is a great depth, containing much more than what is obvious at the first view; and therefore we are to advert not only to that which is expressly said in Scripture, but what may be drawn from it by direct and just consequence: for, Paul doth so look on this testimony of Christ's ascension, as finding another great Truth concerning His previous humiliation lurking under it, and by just consequence deducible from it, while he saith, Now that He ascended, what is it but that He first descended? 2. It is not enough for Ministers to cite Scriptures for confirmation of those Truths which they hold forth to the Lords People, except the Scriptures cited be pertinent, and the pertinency of them be also made clear and obvious: for, Paul, having cited a Scripture to confirm somewhat which he said of Christ, doth prove the Scripture cited doth speak of Christ, because it implieth previous descending and humiliation in the party spoken of, which can agree to none other of the Persons of the blessed Trinity, but to Christ only; Now that He ascended, what is it but that He descended? 3. Such was the love of Christ to lost sinners, Joh. 15. 13. and to the glory of His own and his Father's mercy to be manifested in their salvation, Joh. 17. 4. that He did willingly lay aside His glory, which He had with His Father before the world was, Joh. 17. 5. by assuming the nature of man to Himself, and suffering therein the utmost of misery and grief which the malice of men and devils could inflict, and which seemed good unto the Father, in order to the satisfaction of provoked justice, to inflict, Heb: 10. 7. for, all this is employed in His descending; and saith Paul, Now that He ascended, what is it but that He descended? 4. Then do we study and know Christ's exaltation aright, when we do also seriously consider, and think upon His previous humiliation and abasement: for therein we may see, not only how low He stooped for our good, but also that He hath fully accomplished whatever He undertook, and is now absolved, Joh. 17. 4, 5. and that the Lords usual way is with His own, as it was with Christ, to make their deep humiliation and lowliness of mind go before their highest exaltation and honour, Prov. 15. 33. for, Paul doth read previous humiliation in Christ's exaltation, and thinks upon both jointly; Now that He ascended, what is it, but that He descended? 5. Then do we think upon Christ's humiliation and abasement aright, when we consider it in its greatest depth and lowest step unto which He demitted Himself, even to the lowest parts of the earth: for therein we may see the greatness of His love, the depth of our misery, and the full sufficiency of the price paid by Christ in the state of His humiliation, in order to our delivery; He also descended first into the lower parts of the earth: by which is not meaned the place of the damned, nor any place near to that, where the souls of the Patriarches were before Christ's death, as the Papists affirm; this being contrary to Scripture, affirming that Christ's soul was after death to be in heaven, Luk. 23. 43. and that the souls of the Patriarches were there also, Luke 16. 22, 23, 25, 26. but hereby, as I show in the exposition, is meaned His conception and burial, with all the other steps of His humiliation interveening.   

Vers. 10. He that descended, is the same also that ascended up far above all heavens, that He might fill all things.)  
THe Apostle, in the explication and application of the cited testimony, doth, next, show what it expressly holdeth forth, to wit, Christ's ascension; and illustrates it from this, that the person who ascended, though now made man, was the same with him who descended to take on the nature of man. 2. That He ascended to the highest heavens, the seat of eternal glory, far above those visible heavens, not only in situation, but also in duration and glory, and are called the heaven of heavens, (1 King. 8. 27.) the third heavens, (2 Cor. 12. 3. 4.) and sometime simply by the name of heavens, Act. 3. 21. And, thirdly, from the end of His ascending, even to fill all things, not all places, with His bodily presence, (for Him must the heavens contain, Act. 3. 21.) but that He might fulfil all prophecies concerning Himself, and all those parts of His mediatory Office, which were yet to be performed in heaven: and particularly, that He might fill His Church, and all the members thereof, (which are His all, even His whole body, Joh. 6. 45.) with a large and plentiful measure of the gifts and graces of His spirit, Joh. 7. 39 according as was foretold in the cited testimony. Doct 1. The distinction of natures in Christ after His incarnation, doth not infer a distinction of persons in Him; He remaineth one person still: for, the Apostle speaketh of Him after incarnation, as of one; He that descended, is the same also that ascended. 2. Jesus Christ remaineth one and the same person after His assuming the humane nature unto Himself with that which He was before, so that neither is the person of God-man, Mediator, any third thing, made up, or compounded of both those natures, neither did the humane nature add any thing, before wanting, to make up, perfect, or work any alteration in the personal substance of the Son of God: only the humanity of Christ, being destitute of any personal subsistence of its own, is, as it were, engrafted in the second person of the Godhead, the Son of God, and doth subsist in Him: for, Paul showeth that He who ascended, being now God-man, is the same with Him who descended before His incarnation; He that descended, is the same also that ascended. 3. By virtue of this personal union betwixt the divine and humane nature of Christ, there ariseth such a communion of the distinct properties of each nature, that those things, which are proper only to the one nature, are ascribed to the whole person: for, the same person is said here to descend and ascend, though He did descend, to wit, improperly, as God, not by change of place, but by assuming to Himself the humane nature, and did ascend properly by change of place, as he was man, and according to His humane nature; He that descended, is the same also that ascended. 4. Then do we profitably think on Christ's exaltation, when we extend ourselves unto the utmost to look upon the height of that honour and glory, unto which the humane nature, assumed by Christ, is now exalted; that so we may be the more taken up with admiration, Heb. 2. 6, etc. and the more encouraged in hopes of through-bearing, as knowing that our head and near kinsman is already possessed of glory, and resideth there, as our great and powerful Attorney and Agent to mind our everlasting concernments, as His own, Heb. 7. 25. for, Paul holdeth forth His exaltation to be considered thus, when in stead of what was said in the Psalm. He ascended up on high, he saith here, He ascended up far above all heavens. 5. Though Christ did furnish His Church with a competent measure of gifts and graces, even before His ascension or incarnation, Heb. 1. 1. yet, it pleased the Lord to suspend the pouring forth of His Spirit in such a large and plentiful measure upon His Church both of Jews and Gentiles, until Christ, having overcome and spoiled principalities and powers by His death, had risen again, ascended, and taken actual possession of His Kingdom; that so the glorious state of His Church and subjects, as it now is under the Gospel, might not go before, but follow after the glory of their King and Head: for, saith he, He ascended, that He might fill all things. 6. The way of Christ with His own, especially with His Church in general, is such, that what is sad and grievous in it, in one respect, is joyous and advantageous unto them in another; for, Christ's removal of His bodily presence, was sad to His Disciples, Joh. 16. 6. and yet a forerunner of much good; He ascended, that He might fill all things. 7. So large, and inexhaustible is that fountain of fullness in Christ, our exalted Lord, that, though all His followers and subjects be but empty things in themselves; yet, He can fill, not only one, but all, and all as well as one, yea and He doth really fill them, even here, to wit, with a fullness answerable to their present state of childhood and imperfection, a fullness of grace in respect of parts, though not of degrees: for, this was the end of His ascension, that He might fill all things.   

Vers. 11. And He gave some, apostles: and some, prophets; and some, evangelists: and some, pastors, and teachers.  
THe Apostle, fourthly, in this first branch of that general argument for union, confirmeth and illustrateth what he spoke concerning diversity of gifts given by Christ, by giving an instance thereof, not in gifts, but in the several Offices and Office-bearers in the Church: which is all one, as if he had given an instance in the variety of gifts, seeing Christ employeth none in any office, but whom He doth furnish in some measure with gifts answerable to the employment. Neither doth he enumerate all those Office-bearers, which Christ hath appointed in His Church (See others besides, 1 Tim. 5. 17. Acts 6. 2, 3.) but only so many as are sufficient to his present scope, even those who labour in the Word and Sacraments, whose various gifts are most conspicuous in the spiritual edification of the Church. Of which he reckoneth five, and saith of them all, that Christ did give them at His ascension, though He did send forth some of those, to wit, the Apostles before then, Matth. 10. 1. Joh. 20. 21. The reason whereof, is, because not only some were then added to the Apostles, as Act. 1. 26. Act. 9 15. but also all of them were then solemnly installed, and publicly confirmed in their office by Christ, in His visible pouring forth the gifts of the Spirit in an extraordinary measure upon them, Act. 2. 3, 4. Of which five, there were three extraordinary Office-bearers to continue for a time only, first, Apostles, the several characters of which office, see upon Col. ver. 1. doct. 2. to which this one is to be further added, that an Apostle behoved to have seen Christ in the flesh, 1 Cor. 9 1. Secondly, Prophets who those were, see upon Eph. 3. ver. 5. Thirdly, Evangelists, not those who wrote the History of the Gospel, whereof some were Apostles, as Matthew and John, but others, who being called mediately by the Apostles (2 Tim. 1. 6.) were their companions in travels, Gal. 2. 1, 3. and sent out by them, as occasion offered, to settle and water such Churches as the Apostles had planted, 1 Cor. 3. 6. 1 Tim. 1. 3. and there to remain, not constantly, but until the Apostles should recall them, 2 Tim. 4. 9 such were Timothy, Titus, Sylvanus, Apollo's and Tychicus, etc. The other two are ordinary Office-bearers, Pastors and Teachers; I say, two, though the disjunctive particle some, be not cast in between them: for, they are distinguished, Rom. 12. 7. 8. and the exercise of their respective offices, is distinguished also, 1 Cor. 12. 8. so that by the Pastors are meaned those, who, besides their ability to open up the Text of Scripture in some measure, are chiefly gifted with the word of Wisdom, wisely, and powerfully to apply the Word for working upon the affections, as the matter requireth; and the Teacher is he, who is gifted with the word of Knowledge, or ability to open up the mind of God in Scripture, establishing Truth, and confuting Error, without insisting much upon particular application: which office, because of the Church's poverty, is confined to the schools, and the ordinary exercise of it before the people left upon the Pastor. Doct. 1. As the Father Son and holy Ghost are one and the same God; so they do all concur in one for bringing about the Churches good: and this in a special manner, by sending forth Ministers to feed the flock and furnishing them with competent gifts: for, what is here spoken of Christ, is some times ascribed to God the Father, 1 Cor. 12. 28. and sometimes unto the holy Ghost, 1 Cor. 12. 11. And he gave some Apostles, etc. 2. It is the prerogative of Christ the King and head of His Church, to appoint the several sorts of offices, and Office-bearers in His Church: neither is it in the power of any whomsoever, whether Kings or Churches, to add to, or diminish from any thing appointed by Him herein: for, it is the prerogative of Jesus Christ to have given some, Apostles; some, Prophets, etc. 3. As Christ doth put none in office, but whom He furnisheth with gifts; so we are not to exercise our gifts in a disorderly way, but within the compass of our stations, and in those offices unto which we are called by God: for, so much doth the Apostle teach, while, proving the variety of gifts, he giveth an instance in those divers offices wherein those gifts are to be exercised, And he gave some, Apostles; some, Prophets, etc. 4. The gifts, which God bestoweth upon His public Ministers for the work of the Ministry, are the prime and chief of all those gifts which the Lord Christ doth bestow upon His Church, and much to be preferred to the private gifts of others, in so far especially, as they are the ordinary mean appointed by God for working saving Grace, Rom. 10. 14, 15. for therefore is it, that the Apostle not only here, but else where, (Rom. 12. 6. 1 Co●. 12. 28.) being to give an induction of those various gifts, bestowed by Christ upon His Church, doth begin with, and insist mainly on those gifts, which are given to His public Ministers and preachers of the Word; He gave some, Apostles; some, Prophets. 5. A Ministry sent by Christ, and sufficiently furnished with ministerial gifts for the conscientious discharge of that calling, is a singular gift of God unto a people, whereby Christ doth supply the want of His bodily presence among them, and bringeth about the edification of His Church, as effectually as if He Himself were present upon earth, Joh. 14. 12. for, when Christ ascended up far above all heavens, He gave, in a special gift to His Church, and as it were in supply of His absence, some, Apostles; some, Prophets. 6. The Lord Christ hath never appointed such an office-bearer in his house as the Pope, whom Papists call the visible head of the universal Church on earth, supplying the room and place of Christ now absent in heaven; nor yet of a Lord prelate, commonly called Bishop, who, according to the maintainers of that office, is one entrusted with the actual oversight of many Congregations, and of whole Provinces, with a degree of authority flowing from their office, over and above all the Ministers of Jesus Christ within those bounds: for, if Christ had appointed those great Offices and office-bearers as necessary in His house, how should the Apostle have passed them over, not only in all other places, where he speaketh of this purpose, but also here, where he is reckoning forth those gifts and offices which Christ, ascending to heaven, hath appointed to supply in a special manner the want of His bodily presence upon earth? which without all doubt should be most supplied by those, if they were of His appointment: and therefore, though the office of ruling Elder and Deacon be not so necessary to be here mentioned; Yet, those great Offices, the mentioning whereof would have been so subservient to his purpose, could not be well omitted: Now, none of those are here; for he gave some, Apostles; some, Prophets, etc. 7. The Lord Christ hath not entrusted all with a public office in His house, but some only, to whom the rest ought to submit themselves, and obey in the Lord, Heb. 13. 17. Neither are all Office-bearers entrusted with one and the same office; and therefore not endued with the same measure of gifts and parts, so that we are not to measure all by some, rejecting others, who come not up in all things to those: for, He gave some, Apostles; some, Prophets; some, Evangelists, etc. some only, and not all. 8. The Lord hath always raised, and yet will raise up men in His Church according to what the exigence of the times requireth: and though we have not ground to look for men extraordinary, whether for gifts or office; Yet for men singularly assisted in their ordinary stations, when the important affairs of the Church do call for such: for, here, when there were extraordinary things to be done, the first foundations of the Christian Church to be laid, the Canon of Scripture to be completed, the Jewish way of Religion, once established by God, to be put down, the Lord Christ sendeth forth extraordinary office-bearers, and extraordinarily assisted: for, to bring all this about, He gave some, Apostles; some, Prophets; some, Evangelists. 9 So wise and merciful is the Lord Christ, that He doth not overburthen His servants too much, but where their work goeth beyond their strength, He hath sufficiently provided how a part of their burden may be taken on by others: for, the work of laying the foundations of the Christian Church, being too heavy for the twelve Apostles, He did allow them co-workers and fellow-helpers, even the Prophets and Evangelists; He gave some, Apostles; some, Prophets; some, Evangelists, etc. 10. Whatever is done in the Church of Christ according to His order, though mediately by the hands of men, Christ will own it, as if it were done immediately by Himself: which holdeth especially in the Churches calling of fit men to the work of the Ministry, according to the order appointed by Christ: for, he maketh the calling of ordinary Pastors and Teachers, though it be mediate only, and by men, to be from Christ, as well as the immediate extraordinary calling of the Apostles; He gave some, Apostles; some Pastors and Teachers. 11. As it is needful that both the judgements of people be informed, and their affections wrought upon, and as God hath furnished His servants with answerable gifts for effectuating both; so we are not to despise either of those sorts of gifts, neither the sound, plain, able, teaching gift, though it be not so operative or taking upon the affections; nor yet the pithy, moving, pastoral gift that worketh upon the affections, though it be not accompanied with profound knowledge and great learning in those who have it: for, the Lord dispenseth both those gifts, and oftimes not to the same person; He gave Pastors and Teachers.   

Vers. 12. For the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ.  
THe Apostle, having thus far enlarged himself upon the first branch of that general argument for union, taken from the diversity of gifts in the Church, to wit, because they all came from one and the same author, he doth now fall upon its second branch, enforcing unity notwithstanding the diversity of gifts and offices, because they are all given for promoting one and the same end: which end, is, first, propounded in this verse in three different expressions, all tending much to the same purpose, but with some difference in regard of three sorts of persons, to whom the ministerial function hath reference. First, in regard of the Saints, or people, the end of the Ministry is to perfect them, that is, to bring them out of that disorderly, disjointed and confused frame, posture and condition wherein they are, and to fix them in a well-ordered, compact spiritual frame and state, which is attained when they are joined to Christ by faith, and one to another by love: for, the word signifieth to prepare, fit and dispose things in an orderly frame, Rom. 9 22. and especially such things as were before rend asunder, Mark 1. 19 or out of their own due place and order, as disjointed members, with allusion to which, the word is used, Gal. 6. 1. Secondly, in regard of themselves who are in office and accordingly gifted: the end of their gifts and office, is, that they may labour diligently in all the duties of their calling, which is only a subordinate end, and relative to the other two as a mean. Thirdly, in regard of Christ, it is that all Believers, being so perfected and joined together, as stones of a building, by the work of the Ministry, may become His mystical body, to whom He will perform all the duties of an head. Doct. 1. That several offices and various gifts are all given for promoting one and the same end, and for promoting those ends in particular, which are expressed in the Text, is a strong argument to keep off emulations and rents, because of those, and to endeavour after unity and peace; seeing division and strife do mar the spiritual orderly frame of the Church, divert from the main work of the Ministry, and obstruct the edification of the body of Christ, and so do cross those main ends in all respects, for which all gifts and offices are given: for, the Apostle enforceth unity from the diversity of gifts and offices, upon this consideration, that all are given for the promoting of those ends, even for perfecting the Saints for the work of the Ministry, etc. 2. That public gifts and gifted Ministers are sent to, or continued in any place by God, is for the sake of the Elect there, and to bring about their salvation: so that though the Word be preached and Ordinances dispensed, even to reprobates to make them the more inexcusable, and because they are joined in one civil society and external Church-fellowship with the Elect; yet if God had none of His own to be wrought upon by the Ministry in a Congregation, Place, or Nation, it is more than probable He should not send His Ordinances there at all: for, all the ends of Christ's sending a Ministry, do relate chiefly to the Elect, even for perfecting the Saints, for edifying the body of Christ. 3. Whatever outward, civil order may be among a people destitute of the Gospel; yet as to their spiritual concernments, they are wholly out of frame, rend and torn, even a disorderly confused mass and heap, as being at enmity with God, Rom. 8. 7. and destitute of all sound, solid and spiritual unity among themselves, Rom. 3. 13, 14, 15. for, seeing the end of the Ministry is to perfect the Saints, that is, to bring them to an orderly spiritual frame, it is supposed, that before a Ministry be sent unto them they are not perfect, but wholly out of frame. 4. Even the Elect already converted, are sometimes out of frame, their spiritual faculties, as it were, disjointed and unable to move, or stir, Psal. 51. 10. and one of them rend asunder from another through prejudices, passion, love to self interest, and such like, Act. 15. 39, for otherwise there should be but small need of a Ministry toward them, the great end whereof, is to place those things which are disorderly in a right frame, to join together things which are rend asunder, to recover strength and motion to these things which are rendered weak, by being out of their right place, as the word, rendered perfecting, doth signify; for perfecting the Saints. 5. A public Ministry and the exercise thereof, is the ordinary mean appointed by the Lord Christ for perfecting the Saints and edifying the body of Christ, whether by converting those of the Elect who are yet in their unregenerate state, Rom. 10. 17. Or, by confirming and establishing those who are already converted, Col. 4. 12. and making them to grow, Col. 1. 28. or restoring them when they are overtaken in a fault, 1 Tim: 5. 20. and therefore it is a most necessary ordinance, without which those great ends in an ordinary way cannot be attained: for, He maketh the ministerial offices formerly mentioned, the means of perfecting the Saints, and of edifying the body of Christ. 6. The highest office that is enjoyed by any within the Church, is only a Ministry and service, and not a lordly dominion over the flock of Christ: for, he calleth the forementioned offices, even the highest of them (the office of the Apostles itself not being excepted) a Ministry, or service; for the work of the Ministry. 7. Ministers are not called to idlnesse, or to live like lazy drones wasting the Church's revenue, without executing the office for which it is given. They are called to work and improve their talents and gifts in that laborious work of perfecting the Saints and edifying the body of Christ: for, this he maketh the end of those gifts and offices in regard of those to whom they are given, even the work of the Ministry. 8. The gaining of souls to God, and carrying on the work of grace in those who are gained to some perfection, doth meet with so much opposition, what from within, and what from without, what from men, what from devils, and what from a man's own heart, 2 Cor. 10. 4, 5. that the ministerial office which is employed for bringing those about, is no easy task: It is a work, and such, as, though it be a worthy work, 1 Tim. 3. 1. yet, it is a weighty and laborious work: a work that will take up the whole man, and being rightly minded, will give the painful and conscientious Minister little time for any other work, 1 Tim. 4. 15. for, he casteth this second end, relating to the Ministers themselves, in the middle betwixt the other two; because it relateth to them, as a mean to the end; and to show, it is not naked gifts, or the credit of the office which will bring about those ends, but the painful exercise and discharge of them; for the work of the Ministry. 9 The work of the Ministry, if rightly gone about, is an uniting work of the Church of Christ: It's great end, and to which all it's other ends are subordinate, being to unite souls, as so many stones in a building, or as so many members in the body, first, to Christ the foundation of this building, and head of this body, by bringing them up to believe in Him; and next, one to another, by bringing them up to mutual love, and all the duties thereof, and especially to mutual for bearance, and the study of unity and peace: for, he maketh this the great and last end of the work of the Ministry, even, the edifying of the body of Christ, that is, the Church: (See wherefore it is so called, chap. 1. 23.) The word edifying is borrowed from masons, whose great work is, having prepared the stones apart, to join them most firmly, both to the foundation and among themselves.   

Vers. 13. Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.  
IN the next place, he doth several ways illustrate and explain what he presently spoke of that great end intended to be brought about by the Ministry and ministerial gifts. And first, he illustrateth it in this verse, from the term of its duration, by showing how long (not all those forementioned offices, ver. 11. but) that work of the Ministry in edifying the body of Christ, spoken of, ver. 12. shall continue and last; The term whereof, in a word, is the day of Judgement: And it is set forth by three expressions, the latter whereof, is a further explication of the former, and all of them do hold forth that high degree of perfection, which the Church shall not obtain before that day; And first, he showeth that work is to continue until all the Elect (some whereof are not yet born, much less called, and some of those who are called, do differ in many things among themselves) do come or meet (for so the word may read) in that complete unity, not only of opinion, but also, and especially of heart and affection, to be manifested in that most perfect and blessed communion and fellowship, which the Saints shall enjoy, both with Christ, and amongst themselves in glory, called the unity of faith, as having its first rise from faith; however faith, as to the distance from Christ implied in it, shall then cease, 1 Cor. 13. 12. which grace of faith he describeth to be the knowledge of the Son of God; or, as the word signifieth, the acknowledgement of Him, which speaketh somewhat more than our simple knowing of Him, even a knowing Him as our own, and with a special application to ourselves, and so as we give due honour, respect and reverence to Him: See upon chap. 1. ver. 17. doct. 10. Secondly, He showeth what unity of faith he meaneth, even that which the Church and all her members shall attain to, being come to the state and degree of perfection in the life to come; which state is here called a perfect man, or a man come to full and perfect age; because that state shall be to the Church, and all her lively members, as their ripe and complete age, in comparison of their infancy, childhood and growing age here in the world. Thirdly, he showeth when the Church shall come to her ripe and manly age, to wit, when she attaineth that measure of perfection; (called her stature, with allusion to the ripe age of a man, when he is come to his full stature) That measure, I say, of perfection, which Christ shall fill them with in glory, or whereby Christ mystical shall be fully complete, there being none of His Members then wanting, and all of them come to their perfect growth, or a measure of perfection answering, though not in equality, yet in likeness and conformity to that fullness of perfection which is in their head Christ, to whom all the members of this mystical body shall be in some measure conform in glory, 1 Cor. 15. 49. This stature of the fullness of Christ may be taken any or all of those ways, for they all agree in one and the same measure of perfection. Doct. 1. The edification of the body of Christ, is a work that shall be continually in motion, and on foot, until all that are given to Christ of the Father, no not one being wanting even all the Members of this mystical body, be effectually called and united with Christ the head, and among themselves, and every one of them attain to their full and perfect measure of spiritual growth, so, that Christ shall never want a Church of Believers, while the world endureth: for, the term, to which that edifying work, mentioned, ver. 12. shall continue, is, until we all come to the unity of the faith. 2. The Ministry of the Gospel is a standing ordinance until Christ's second coming; neither are there any other Church-offices to be given by Christ to the Church for edifying His body but those which are already given in the grant of the Gospel: and therefore those are to continue either more visibly or hidly in some one place or other, in despite of men and devils unto the end of the world, Matth. 28. 20. for, this work of the Ministry in edifying the body, spoken of, ver. 12. is to continue until we all come to the unity of the faith. 3. There is none, no, not the most eminent Saints on earth, who are above the ordinance of the Ministry, so as to stand in no need of it, or to be without reach of being bettered by it: even Ministers themselves must be wrought upon, and edified by this Ordinance, otherwise they do not what they ought in saving both themselves and others, 1 Tim. 4. 16. for, even Paul reckoneth himself among those whom the Ministry was to have its due effects upon, while he saith, not ye all, but we all come to the unity of the faith. 4. As the Elect by nature are far removed from God, from Christ, and one from another; So their great work, when once converted, should be and in a great part will be, to tend and advance by degrees towards a complete union and communion with God, and with one another in God, as the great scope they aim at, and the point or centre, which they propose unto themselves to meet in: for, the former of those is supponed, and the latter expressed while he saith, till we all come, or meet in the unity, &c, 5. This perfect union and communion of all Believers. with God, and with one another in God, is not attained at the first; yea, not in this life, nor before the resurrection: until than there will be always some alienation and distance, not only from God, 2 Cor. 5. 6. but also among themselves, and that both in their judgements and affections, 1 Cor. 13. 9 for, he saith, till we come in the unity: which implieth, there will be some time before we come at it, even till the Church be a perfect man in glory. 6. Diversity of gifts bestowed upon Ministers, and the exercise of them in the work of the Ministry, is the ordinary mean, appointed of God for working up the body of Christ to this unity; and therefore ought not to be occasion unto the people of strife and emulation, schism or faction, 1 Corinth. 3. 4. much less should they be improven by Ministers for begettting, or entertaining divisions or rents, either among themselves, or in the Church of God, Phil. 1. 15, 16. for, he showeth the work of the Ministry, (ver. 12.) diversity of offices (ver. 11.) and divers measures of gifts and graces, (ver. 7.) are all given to promote this unity; and therefore ought not to raise division: Till we all meet in the unity. 7. The grace of faith, and the exercise thereof, is the way wherein the Saints do walk towards this blessed and perfect union; in so far, as faith uniteth us to Christ, and through Christ to God and one to another, chap. 2. 15. which union by faith, is a step towards, and endeth in, that perfect union and communion with God and all the Saints by sight, or sense, which shall be in glory, 1 Pet. 1. 9 And therefore the exercise of faith, and closing with Christ, would mainly be pressed by Ministers, and sought after by people, as they would attain to unity, entertain it being begun here, or meet in that perfect unity hereafter: for, therefore is it called the unity of faith, as having its rise from that grace; till we all come in the unity of the faith. 8. As faith in Christ cannot be without the knowledge of Christ, and such a knowledge, as is a real acknowledging of Him, implying application and high esteem of Him when he is known; So faith cannot find a sure foundation in Christ to rest on, while He be taken up, as God equal with the Father, and consequently endued with sufficient strength and worth for doing all those things, for which the Believer employeth Him, for he describeth faith to be the knowledge, or, acknowledgement of the Son of God. 9 The Church and body of Christ, in respect of particular Believers, the Members of that body, hath its divine different periods of age, as the infancy of the Church and particular Believers, so called, because of their childish ignorance and infirmities: this age is spoken of, ver. 14. Next their youth and growing age, when they are making progress in the way of grace towards perfection: this is mentioned, ver. 15. And, lastly, their perfect manly age, when grace is fully perfected in glory, spoken of in this verse. Only they have no declining, fading, or old age, but shall always remain a perfect man unto all eternity, 1 Thess. 4. 17. Till we all come in the unity of the faith, unto a perfect man. See the exposition. 10. As Believers ought to aim at no lower degree of perfection than conformity with Christ, their glorious head; so they shall at last attain unto it: they shall be holy, harmless, undefiled, separate from sinners, as He, Heb. 7. 26. above the reach of all tentations, as He, Joh. 14. 30. their vile bodies made conform to His glorious body, Philip. 3. 21. and both soul and body confirmed in that glorious state, unto all eternity, even as He, Rom. 6. 9 that so there may be a due proportion between the head and body of mystical Christ: and when all Believers are from the fountain of fullness in Christ thus filled with a fullness of perfection, in some measure answerable unto that which is in Himself, then, and not till then, hath mystical Christ attained His just stature, proportion and fullness: He doth in a manner reckon Himself imperfect, empty and incomplete, so long as one member of His mystical body is wanting: for, Paul maketh the measure of the Church's perfection, or manly and full stature, to be the fullness of Christ, to wit, that perfection, which, flowing from Christ's fullness, shall complete Christ mystical, and be conform to that fullness of perfection which is in Christ: Unto the measure of the stature of the fullness of Christ.   

Vers. 14. That we henceforth be no more children, tossed to and fro, and carried about with every wind of Doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive.  
HE doth illustrate the forementioned end of the Ministry, next, by showing one chief fruit of that spiritual edification, unto which the work of the Ministry is subservient, even the removal of, and preservation from, that which is contrary to it, and namely from error and false Doctrines: the hazard whereof, together with the necessity of guarding against them, is set forth by three similitudes: the first two do express the temper of those who are surprised, or in danger to be surprised by error. First, they are as little children, to wit, for ignorance of what is right, inconstancy in their choice, and simplicity, or easiness to be deceived, and to credit all. Secondly, they are as ships destitute of skilful masters, tossed and carried this way and that way with the tide and contrary winds among the waves and rocks, even so are they with the tide and winds of contrary and divers Doctrines and opinions, sometimes fluctuating and uncertain what to choose, sometimes taken with one opinion, and presently changing it with another. The third similitude expresseth the way how such are seduced unto error, to wit, by the pernicious subtlety of seducers, set forth, first, more obscurely, by a comparison taken from the fraud or sleight of gamesters, who have devices, by cogging a die, to make it cast up any number they please; So do heretics, by wresting Scriptures, force them to speak that seemingly which maketh for the defence of their error, 2 Pet. 3. 16. for, the word, rendered sleight of men, signifieth the crafty deceiving of men. Next, more plainly, while that sleight, or deceiving, is called cunning craftiness, to wit, in heretics and seducers: the word signifieth a singular dexterity to do mischief of any kind, acquired by long use and great meddling in all affairs. And lastly, he showeth the end to which this cunning craftiness doth tend, and that wherein it is exercised most, even in a subtle and compendious way of deceiving the simple and drawing them from truth to error: for, the words do read in cunning craftiness, tending to a compendious subtle art of deceiving, or, to deceive by a compendious art. Hence Learn, 1. One singular mean ordained by God for preserving us from the infection of dangerous errors and subtle seducers, is the work of the Ministry; and therefore the work of Ministers is not only to press holiness, and to reprove vice, but also to contend for the truth, stop the mouth of gainsayers, and guard the Lords people against infection from dangerous errors: and people ought to cleave unto their faithful Ministers, as they would be preserved from being made a prey to seducing spirits: for, Paul doth hold this forth as one fruit of the work of the Ministry, mentioned, ver. 12. even that we henceforth be no more children, tossed to and fro with every wind of Doctrine. 2. Spiritual edification, and walking towards perfection in glory, doth call-for not only holiness of life, but also orthodoxy in point of truth; heresy and error being as great impediments in that spiritual building, and as palpable deviations from the way to heaven and glory, as profanity and vice, 2 Pet. 2-1-. for, having spoken of that great end of the Ministry, the edification of the body of Christ, ver. 12. as the way to perfection in glory, ver. 13. he doth here speak of infection by error and heresy, as impediments of that edification, and therefore to be removed; That we henceforth be no ●ore children tossed to and fro. 3. The most holy and able Ministers are not more ready to press the sense of humane frailty, with the necessity of keeping a strict watch against it upon others, than they are to take with it, and to watch over it in themselves: for, even Paul includeth himself, while he saith, that we henceforth be no more children, tossed to and fro: which implieth an acknowledgement, that, at least, he was once such a child, and that it was necessary for him, as well as others, to quit that childish temper. 4. As the renewed children of God are once babes in Christ, and weak in all the parts of the new man, even in knowledge, prudence, patience and other graces; so they must not be always such, but are to be growing upwards towards perfection: for, the first of those is employed, and the other expressed, while he saith, That we henceforth be no more children. 5. Proneness to error and easiness to be carried away with every doctrine, which pretendeth to Truth, is a mark of one who is not grown in grace, and but a babe in Christ, if he be renewed at all: for, he calleth those children, who are tossed to and fro with every wind of doctrine. 6. That errors and heresies are not less damnable and dangerous than other sins, appeareth from this, that the souls hazard from these is expressed by the hazard of masterless ships, tossed by contrary winds among rocks or beds of sand, while he saith, tossed to and fro with every wind of doctrine. 7. The spirit of error is always turbulent, and when suffered to walk abroad, doth raise most strange commotions, both in the public state of the Church, while hereby the lovers of Truth are called publicly to contend for it, Judas ver. 3. and in the hearts of private Christians, chiefly those who are weak and unsettled, and hereby made to fluctuate among the rocks of several opinions, and sometimes at last to split upon some one error or other, Gal. 1. 6. for, so much is employed, while he compareth heretical doctrines to the boisterous winds which drive the ship of the Church to and fro with every wind of doctrine. 8. There ●s no erroneous doctrine so hazardous and damnable, but Satan will find out some active spirits to spread it, and to seduce others unto the embracing of it: for, those are the men here spoken of, by whose sleight and cunning craftiness the winds of false doctrine are made to blow, and carry children to and fro; tossed by the sleight of men. 9 As those whom Satan engageth to carry on a course of error and heresy in a Church, are usually men of parts and gifts, exceeding far in abilities the generality of the Lords People, whom they intent to seduce, and as far as men of age and understanding go beyond simple children and babes; So these, whom Satan thus engageth, do usually prove men void of conscience, and stand not much upon fraud or falsehood, providing they may gain their point: for, the Apostle calleth them men in opposition to those whom formerly he called children, and showeth them to be such men as did make use of sleight and cogging craftiness, and a subtle compendious art of deceiving, for carrying on their point; by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive. 10. Though heretical spirits and seducers of others, are men void of conscience; Yet they make it their great work to hide their knavery, and to appear that which they are not, by their large pretences to conscience and piety, 2 Cor. 11. 15. hereby to deceive the simple, and to carry on their woeful design the more securely under that cover, Rom. 16. 18. for, he compareth them to cunning gamesters, who carry the matter so dexterously, that their fraud and knavery do not appear; by the sleight of men: He alludeth to subtle coggers of dice, as said is. 11. Heretical spirits, and ringleaders of error, are usually more than ordinarily assisted in their woeful work, and so as they fall upon dexterous means which they pursue uncessantly, and are attended with marvellous success oftentimes in so doing; the Lord permitting Satan so to act them, and to act by them for heightening the trial, and making a more speedy and through discovery of the unstability of people's spirits by those means; for, the expressions here used, do imply their more than ordinary assistance in all those; by the sleight of men, their cunning craftiness, or singular dexterity to do any mischief, and their lying in wait to deceive, or, their deceiving, by a compendious subtle art. 12. However subtle seducers make a fair show of Reason, Scripture, Piety, and Humility for procuring credit to their errors, Col. 2. 23. yet the strong and only prop whereupon error leaneth, and wherein its great strength doth lie, is nothing else but vanity, falsehood, subtle craftiness and deceit: for, Paul showeth that these are the arms of Heretics whereby they defend their errors, even winds of doctrines, sleight of men, cunning craftiness, and lying in wait to deceive. 13. That great measure of parts and gifts with which heretical seducers are frequently endued, their unwearyed diligence in making use of these their deceits, falsehood and sleights for gaining their purpose, and the more than ordinary success which they are attended with in trying times, ought not to discourage the weakest of the Lords people, or make them despair of standing out against their assaults, but rather incite them to watchfulness, to seek after knowledge, a spirit of discerning, solidity in judgement, and stability in truth; that so in the strength of the Lord they may resist their activity and wiles: for, the latter part of the verse hath an indirect argument in it for pressing the duty contained in the former, even that henceforth we be no more children, tossed to and fro with every wind of doctrine, and that because they had to do with the sleight of men, the cunning craftiness of those who lie in wait to deceive.   

Vers. 15. But speaking the truth in love, may grow up into Him in all things, which is the head, even Christ:  
HE doth illustrate the forementioned end of the Ministry, thirdly, from another fruit of that spiritual edification, unto which the work of the Ministry is also subservient, even to growth in grace, or, that real Believers by speaking the truth (or rather, as the word signifieth, by cleaving to the truth of heavenly doctrine) and by making conscience of the duties of love and good works, as the fruit of their sincerity in adhering to truth, may grow up, and make progress in all christian virtues, until they attain to their full stature and height of growth, even such a measure of conformity with Christ, as they be in a manner transformed in Him, and become most perfectly one with Him, whom he calleth here, as often elsewhere, (See upon chap. 1. 22.) the head, to show a reason, why Believers should grow up in Him, and to through conformity with Him; even, that so the Members of this mystical body, may be in some measure proportionable to their head. Doct. 1. The ordinance of the Ministry, is appointed of God, not only to awake those who are yet in nature, and drive them to Christ, Eph. 5. 14. but also for the good of those who are already converted, even to make them grow up in grace until they come to perfection; and therefore none, who live on earth, can justly account themselves to be above this Ordinance: for, the Apostle showeth that also is one end of the work of the Ministry, that those who are already quickened by it, may grow up into him. 2. The work of edification intended to be brought about by the ordinance of the Ministry, is not attained upon souls, though they be preserved free from Error, except they also know the Truth, adhere to it, and be growing up in grace, and in making conscience of all the duties of an holy life: for, Paul, having mentioned one fruit of that spiritual edification, mentioned ver. 12. to be freedom from error and infection from false teachers, ver. 14. he here addeth another, that speaking, or cleaving to truth in love, we may grow up into him in all things. 3. Our making conscience to grow in grace, is a sovereign remedy against the hazard of being surprised with error, and tossed to and fro with every wind of doctrine, in so far, as than we are so much busied about our heart, that we have not leisure to be taken up with vain and giddy notions of an unsettled head: for, Paul, having dehorted them from being as children tossed to and fro with every wind of doctrine, subjoineth, as a preservative from that unsettled temper, but speaking the truth in love, we may grow up. 4. It is not sufficient for these who live under the drop of Ordinances, to attain to the being of grace, so as they can prove by evident marks that they have grace; but they must also labour to grow in grace: for, hereby we glorify God, and speak to the commendation of our Lord's table, whereat we feed, Joh. 15. 8. hereby we attain to the enjoyment of many rich privileges, which otherwise we are deprived of, 1 Joh. 4. 18. and hereby also we are more enabled to ride out against a storm in trying times, as appeareth from the conhexion of these two verses, teaching, that babes in Christ and children are tossed to and fro with every wind, when grown and growing Christians will ride it out: for, Paul, teaching that the end of the Ministry is to make Believers grow, doth show they ought to grow, while he saith, But speaking the truth in love, we may grow. 5. As we do then sincerely adhere to the truth of heavenly Doctrine, when we make evident our so doing by walking in all the duties of love, both to God and our neighbour; (for faith worketh by love, Gal. 5. 6.) So our love is then truly Christian, and not a fleshly lust, or moral virtue only, when it is grounded upon truth, and the result of our adhering to it by faith: for, therefore Paul conjoineth these two, making the latter, as it were, the result of the former, while he saith, but speaking, or cleaving to the truth in love. 6. That Christians may grow in grace, it is most necessary they labour to have both their understanding enlightened with truth, and their heart and affections inflamed with love, without either of which, our growth is not Christian and spiritual, but either superstitious and blind, even a growth in error, if the understanding be not enlightened; or, growth in pride, conceit, self-love and arrogance, if, the head only being filled with light, our affections be not inflamed with love to God and our neighbour: for, therefore he prescribeth, that by speaking the truth in love, we should grow up. 7. This Christian growth must not only be in one thing, but in all things; in so far, as grace must be growing, not only in all the parts of the soul, understanding, will and affections; but the whole man also, and all the parts thereof must grow according to all the ordinary dimensions, or in all Christian virtues and duties, both of our general and particular calling, 2 Pet. 1. 5. even as it is in living bodies, who grow equally and proportionally in all their parts of length, breadth, height and depth; That we may grow up in all things, saith he. 8. Then do Christians grow as they ought, when they are in a perpetual motion towards Christ, so as to be daily more and more like Him, incorporate in Him and one with Him; that full conformity with Christ, and that most perfect union and communion with Him, which shall be attained in glory, being the mark and scope toward which they tend, and without attaining whereof they do not sit down satisfied, as if they had enough: for, saith he, we may grow up into Him. 9 Though there ought to be a spiritual emulation among Christians, so as to strive who may grow most and outstripe others, 1 Cor. 14. 12. Yet there should be no division, envious strife, or carnal emulation among them upon this account, so as to envy the progress of others, or cast stumbling-blocks in their way to retard them, but an harmonious on-going and rejoicing in the progress one of another; seeing they are to grow, as the parts of one body under one head, Christ: for, so much doth Paul here teach, We may grow up into Him, which is the head, even Christ.   

Vers. 16. From whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love.  
THe Apostle doth illustrate the forementioned end of the Ministry, fourthly, and jointly enforceth the study of love and unity, by showing how all gifts and offices do tend to the edifying of the body, and furtherance of that growth, whereof he spoke, ver. 15. while he describeth Christ the Head, presently spoken of, from His influence upon, and relation to the Church, His body; wherein he alludeth to a natural living body and the way how it, being orderly made up of its several members, joined together by nerves and sinews, doth receive life, motion, nourishment and growth from the head and heart, by the benefit of those bonds and ligaments, whereby the particular members do not only receive life and nourishment unto themselves, but do also convey them unto others, so that every member doth receive due increase, and thereby the whole body doth come to maturity and growth. In allusion to which way of the natural growth of the natural body, he showeth, first, that by virtue of spiritual influence drawn from Christ, who is as the head and heart of the mystical body, the whole body, to wit, that which is militant on earth, or all sincere Believers, the true and lively members of this body, are joined fitly, or orderly, every one in his own place and station, and also firmly or compactly with Christ, and among themselves. Secondly, that they are thus joined, by the means of spiritual joints and s 〈…〉 ewes, whereby we are to understand every thing that joineth Believers with Christ, and among themselves; and they are either joints and bonds of inward union and communion, to wit, the Spirit, on Christ's part, and faith and love on ours; or of external union, to wit, the Word, Sacraments, and those functions and offices, which Christ hath appointed in His house: yea, and also all natural and civil relations, when they are sanctified; and they are all called joints of subministration, or supply, (for the words read better so than as they are rendered, by that which every joint supplieth) to show, that those do serve, not only to conjoin us with Christ, and among ourselves, but also for channels and instruments of communication, by which, spiritual nourishment and matter of growth is conveyed both unto ourselves and others. He showeth, thirdly, that the whole members, and every one of them, being thus conjoined, do not only themselves, by virtue of that furniture and spiritual nourishment, communicate from Christ, by the means of those joints or bonds, make increase and grow, but also make the whole body thus conjoined to grow, and this according to the effectual working of the holy Ghost, whereby those joints, or means of conveying spiritual nourishment are blessed and made effectual to the effect mentioned: which effectual working and blessing of increase and nourishment following upon it, is not communicated unto the members or parts without measure, as it was to Christ the Head, Joh. 3. 34. or unto all alike, but in the measure of every part or member, that is, such a measure as Christ judgeth sufficient and most convenient to every member, according to the place and function which they hold in the body, and the use which he is to make of them for the good of the body. And, lastly, he showeth the end of the growth, and increase of the whole body in all its members, to be not so much the good and advantage of the particular members, as the advancement and edification of the body itself, and of the particular members only, in so far as their edification and growth is carried alongs in, and contributeth for the edification of the body; and that this floweth from the force and power of the grace of love in all the members, which doth not look to itself only, 1 Cor. 13.- 5- but maketh every part contribute all what it is and can do for the benefit of others, and common good of the whole. Hence Learn, 1. As Christ and Believers make up one mystical body, whereof He is head, and they members; (See upon chap. 1. 22, 23.) So all things requisite unto Believers to make them a body, do flow from Christ: their union, order, bonds of union, spiritual nourishment, and instruments of communication, whereby it is conveyed, their growth, and measure of their growth, and all is from Him, as the Apostle doth here fully teach: from whom the whole body, etc. 2. As there is a most orderly and firm union of all the members of this body with their head, and among themselves; so this union is necessary in order to their receiving spiritual nourishment and making increase thereby, even as it is in the natural body, a member cut off, or separated from the rest, cannot be nourished: for, he saith, the whole body fitly joined, and compacted, doth make increase: The first word, fitly joined, doth express the orderly frame and proportion of all the members in this union; The second, compacted, expresseth the firmness of this union. 3. As there are joints and bonds both of the internal and external union of this body, to wit, such as are held forth in the exposition, even the Spirit of God, with His special graces and common gifts; so that God doth make use of all those, both as bonds of union, and instruments of communication, whereby He conveyeth spiritual nourishment unto the respective members, is a strong argument to scare us from dividing, or renting upon these, or because of the diversity of those in the several members: for, he saith, the whole body is compacted by every joint; and he calleth them joints of supply, whereby furniture is conveyed: his general scope wherein, is, to enforce the study of unity, notwithstanding of diversity of graces, gifts and offices, compacted by that which every joint supplieth, or, every joint of supply. 4. There is no true member of this body either dead or idle, or living, and working only to itself; but what life or nourishment it hath received from the head, that it doth endeavour to communicate unto others: for, he saith, there is an effectual working from the Lord in every member, according to which it maketh increase, not only of itself, but of the body. 5. As there is no member of this body, which receiveth the essential operation and gifts or graces of the holy Spirit without measure; and as all receive some measure, less or more: So it is the duty of all and every one to contribute for the good of others, and especially for the advantage of the whole body, not by extending themselves beyond their measure, but according to it; that being all which God requireth: for, he saith, the whole body, or all the several members of the body, do make increase of the body, according to the effectual working, in the measure of every part. 6. As it is not our improving of our measure of gifts and graces received, which, of itself, and without the effectual operation and blessing of God's Spirit, will bring about the spiritual good and advantage, either of ourselves, or others; so we ought not on this pretence to ly-by doing nothing, but are to make use of our measure received, and depend upon the effectual operation of God's Spirit for a blessing to our so doing; for he saith, increase is made of the body according to both those, the Spirits effectual operation, and the activity of every part or member, according to its measure, even, according to the effectual working, in the measure of every part. 7. As all the lively members of this body do make increase, and grow in gifts and graces; so that is only true growth, and a growth, whereof Christ the head is fountain and author, which addeth somewhat to the whole body, and bringeth advantage to the Church in common, but not that growth, which seemeth to bring some benefit to a few, with the disadvantage of the rest: for, the whole body, or every member of the body, maketh increase, not only of itself, but also of the body, saith he. 8. As there is no such degree of growth attained here, neither by the Church in general, nor its lively members in particular, but there are degrees yet wanting of their full and just stature; So the measure of growth, and increase already received, should be improved by us for attaining a further degree of growth and advantage, not only to ourselves, but also to others, chiefly to the edification of the whole body: for, he saith, every member maketh increase of the body, to the edifying of itself: so that the increase received, is to be improven for attaining more, even further edification. 9 The more a man do find himself inclined and constrained to improve in his station, and according to his measure, all his receipts, whether of saving graces, or common gifts, to the spiritual advantage of others, and chiefly for the common good of the whole body, he may the more certainly conclude, that he hath the grace of sincere love and charity rooted in his heart, and is acted by it: for, he maketh love the impulsive cause, why the several members do improve all their receipts for promoving the edification of the whole Church, while he saith, it maketh increase to the edifying of itself in love.   

Vers. 17. This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk in the vanity of their mind.  
THe Apostle (being in the second part of the Chapter to dehort them from all impiety and profanity in the general, contrary to that walking worthy of their vocation, pressed, ver. 1.) giveth an example of that wickedness, from which he dehorteth them, in the conversation of those other Gentiles, who were yet unconverted, and living in paganism. And, first, while he doth most seriously and under a grave obtestation by the Lord Jesus Christ, as they would answer to Him, and evidence their esteem of Him, dehort them from walking as those other Gentiles, he giveth a short sum of that godless conversation of theirs, calling it a walking in the vanity of the mind, that is, a following and practising of whatsoever their unrenewed understanding and mind did teach and prescribe: to which he ascribeth vanity, and calleth the mind of unrenewed men vain, because it is empty of the knowledge of God in Christ, 1 Cor. 2. 14. and what knowledge it hath of God, or of right and wrong, is nothing but evanishing notions, Rom. 1. 21. and wholly unprofitable, as to the attaining of life and salvation, Rom. 1. 20. for, a vain thing, according to the common and scripture-use of the word, is an empty thing, Isa. 41. 29. an evanishing thing, Prov. 31.- 30- and a thing unprofitable to attain the end intended, Psal. 33. 17. Doct. 1. To live in a course of profanity, and to be a member of Christ's mystical body, drawing life, nourishment and growth from Christ the head, are wholly inconsistent: if the one be, the other cannot be; seeing profanity of life is not only directly opposite to that new life of grace, which all the members of that body do live, but also doth wholly obstruct the passages betwixt the head and the members, whereby spiritual influence for life and growth should be conveyed, 1 Joh. 1. 6. for, the Apostle, from what he spoke of influence for life and growth conveyed from Christ, the head, to all the members, doth infer here, that therefore, and as they would evidence themselves lively members of that body, so they would abandon profanity, while he saith, This I say therefore, that ye walk not as other Gentiles. 2. Ministers ought to be serious in pressing the duties of sanctification upon the Lord's people, not only simply exhorting, but sometimes most gravely obtesting them by that which is dearest to them: whereby the Lords people may know, that their obedience to what is pressed, is no trifling matter, but such, as their eternal wellbeing is most highly concerned in: for, therefore doth Paul not only say and exhort them, but also testify and obtest them in the Lord, that they walk not henceforth as other Gentiles. 3. Our long continuance in sin already, is so far from being an argument in reason to make us hold on in that course for the time coming, that, upon the contrary, this very same consideration should be a strong argument to shame us from it: for, so much is employed in his saying that ye henceforth walk not as other Gentiles: as if he had said, Ye have done so hithertils, therefore do no more so. See 1 Pet. 4. 3. Doct. 4. Our turning to God in earnest to expect life and salvation from Him through Jesus Christ, doth call for, and will be attended with, an other sort of conversation than what we formerly had before conversion, or that natural men, dead in sins and trespasses, for the present have: for, Paul exhorteth these converted Ephesians not to walk as they themselves sometimes did, nor as the unconverted Gentiles at present did; I testify, saith he, that ye henceforth walk not as other Gentiles walk. 5. Sense of mercy received from God, is a strong incitement unto duty toward God: for, he doth not obscurely hint at God's mercy in separating them from the common lot of other Gentiles, that so they may be the more incited to eschew what might dishonour Him; that ye henceforth walk not as other Gentiles. 6. The vileness of sin is such, that it cannot be sufficiently expressed, and so expressed as to make us abhor it, by doctrine or word-speaking: therefore it is sometimes profitable to take a look of it in its vileness, power and tyranny, as it manifesteth itself in the lives of unrenewed men, who are captive slaves unto it; providing we so look to it, as to make us abhor it, and carry at a greater distance from it: for, therefore doth Paul hold forth a map of that wickedness, which he deborteth them from, in the example of those unconverted Gentiles, that by seeing of it they might the more abhor it; That ye henceforth walk not as other Gentiles walk. 7. The conversation of all men unrenewed, is vain and fruitless, as spending their money for that which is not bread, and their labour for that which satisfieth not, Isa. 55. 2. for, he speaketh of all the unconverted Gentiles, that they walk in vanity. 8. Whatever vanity or wickedness is in the outward conversation of a natural man, it doth wholly flow from the vanity of the mind and understanding within; and as the mind is, so will the conversation be: and therefore even the mind itself, the chief seat of reason, is corrupted and vain, and so vain, that from thence doth flow corruption and vanity to the whole man: for, he ascribeth the vanity of their walking to the vanity of their mind; As other Gentiles walk in the vanity of their mind, saith he.   

Vers. 18. Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart.  
NExt, that the Apostle may the more effectually deter them from walking as these other Gentiles did, he doth more largely and distinctly set forth that vain and godless conversation of theirs, by showing several branches and degrees thereof, both inward in their understanding and affections, and outward in their life and conversation: And, first, he showeth, that their understanding and knowing part, or that part of it, whereby men do reason, inferring one thing from another, (for so the word signifieth) was wholly blind and darkened, to wit, as to those things which relate to God and heaven, 1 Cor. 1. 21. whatever was their understanding and quickness of judgement in other things, Gen. 4. 21, 22. yet, in those things they were altogether vain and wild, Rom. 1. 21. And, secondly, that they were estranged from, and wholly destitute of, the life of God, or that spiritual life, begun in regeneration, Joh. 3. 3. and consisting in the saving knowledge of God, and the several pieces of God's image, Col. 3. 10. called the life of God, because not only God is the author of it, as He is of our natural life; but also it floweth, both in its being and operation, from the gracious presence of God dwelling in us by His Spirit, Gal. 2. 20. And, thirdly, he showeth that the cause of those former two, was their ignorance of God, and of those things belonging to the worship of God and their own salvation, to wit, both simple ignorance, or want of the knowledge of those things; which ignorance is in all by nature, and ignorance affected and delighted in, whereby the things of God are judged foolishness, 1 Cor. 2. 14. from which ignorance of theirs did flow a further degree of darkness in the understanding, and of alienation from the life of God, than what was natural unto them. And, fourthly, that this their ignorance, with both the forementioned effects, did flow from their blindness, or rather, as the Original doth read, hardness of heart, whereby their heart, or that part of the soul, which chooseth and refuseth good or evil, did obstinately and against all means used to the contrary, refuse the light of God, which was proffered unto them, and were wholly inflexible to good, being obdured and hardened, not only naturally from their birth, Psal. 51. 5. but also voluntarily by themselves, Exod. 8. 15. and judicially by God, Exod. 9 12. Doct. 1. That the vileness of sin may be sufficiently seen, and so as we may abhor and detest it, it is not sufficient to take a general view of it, and in the bulk, except we also dive into the particular branches, pieces and degrees of it, and by ripping up the womb of that abominable monster, look upon the vile entrails of it, that so we may be made to detest and hate it with a perfect hatred: for, therefore Paul, being to deter these Ephesians from walking as the Gentiles, doth not only give a brief sum of their wickedness in the bulk, ver. 17. but also here, and ver. 19 doth more distinctly lay open the several branches and degrees of it; Having the understanding darkened, etc. 2. Man considered in his natural state, is so vile and loathsome by reason of sin, that being rightly anatomised and deciphered, there is nothing to be seen in him but what may make himself and others to abhor him; there being no part of him, neither in soul nor body, free from those wounds, bruises and putrifying sores which sin hath brought upon him, as appear by this discovery, which in these two verses the Spirit of God by Paul maketh of him: his understanding is darkened, his heart hardened, his conscience past feeling, etc. for, he speaketh this of all the Gentiles, who were not yet converted, and consequently of all men in their unrenewed state: and though all such have not arrived at the utmost height of that wickedness, which some of those expressions hold forth; yet that vain mind, spoken of, ver. 17, which is the root of all the rest, is in every unrenewed man, 1 Cor. 2. 14. and every such man is posting towards all that wickedness here expressed: yea, and would arrive at the utmost height of all, if restraining grace did not hinder him, Gen. 20. 6. and therefore in God's sight he may be justly charged with all; having the understanding darkened, etc. 3. As every man by nature is wholly unskilful to discern the things of God, or to improve those lurking principles of the knowledge of a Godhead, and of right and wrong remaining after the fall (Rom. 1. 20.) by drawing solid conclusions from them, for rules to direct him in the matter of worship, and walking in the way to salvation; So this unskilfulness and darkness of his, doth daily increase, and the longer he liveth, and exerciseth himself in finding out what is right and acceptable to God in those things, by the direction and guidance of his natural light only, he is the further from the mark: for, he speaketh of a further darkening of their understanding, than what was natural to them, even that, which did flow from ignorance and hardness of heart, as is clear from the construction of the words; Having their understanding darkened— through the ignorance that is in them. 4. As all men did once in their common root and first father Adam partake of the life of God, consisting in God's image, Eccles. 7. 29. and are now, by Adam's fall, from their very conception and birth, deprived of it, Rom. 5. 12, 13, 14. So, the longer they live in their unrenewed state, they are the more estranged from it, while every sin they commit doth make them in a further degree uncapable of it: for, he speaketh of a further degree of alienation from the life of God, than what was natural to them, even that which was afterward contracted by their ignorance and hardness of heart; Being alienated from the life of God, through the ignorance that is in them. 5. Hardness of heart is a woeful evil, and the root and fountain of several other evils, in so far as when a man doth obstinatley refuse light, and walketh contrary to light, and so hardeneth his heart to do mischief, he thereby provoketh the Lord to give him over to ignorance, and to lose the small measure of knowledge which he formerly had, Rom. 1. 28. And thus, hardness is the cause of ignorance, and being thus both hardened in heart, and blinded in mind, he is further removed and estranged from the life of God, which consisteth in the saving knowledge of God in Christ, Joh. 17. 3. and his understanding and reason rendered more dark and unskilful to find out what is truth or error, right or wrong; the common principles which were left in him after the fall concerning those things, being now through a continued custom of obstinacy in sin almost wholly obliterated and blotted out: for, if we look exactly to the construction of the words, we will find that the blindness or hardness of their hearts is mentioned as the cause of that ignorance which was in them, and both hardness and ignorance, as the cause of their alienation from the life of God, and the darkening of their understandings.   

Vers. 19 Who being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness.  
HE doth here set forth some other, and those higher branches and degrees of their impiety, profanity and godless conversation, which did follow upon, and flow from the former. As, 1. They had lost all remorse of conscience, fear of God's judgement, and so did sin without inward check or challenge. And, secondly, which followed upon the former, they gave themselves with the full consent of their will and benfall of their affections to think upon, and delight in the fulfilling of their lascivious, perulant and filthy lusts. And, thirdly, which was the result of all the rest, they acted all sort of uncleanness with a sort of greediness, and, as it were, striving who should do most mischief for a prize and reward. Doct. 1. Though original sin hath seized upon the whole soul, understanding, will and affections; yet the Lord hath keeped so much of the knowledge of Himself, and of right and wrong in the understanding of natural men, as they may know in many things, when they sin and do evil; and so much of conscience, as to accuse or excuse according to the nature of the fact, Rom. 2. 15. whereupon followeth either grief, or joy in their affections, for, while he saith, they were past all feeling, and lost all remorse, he implieth they once had it, before they came to that height. 2. Wicked men may arrive to such an height of sin, as to have no sense of sin, no grief, nor check, nor challenge from conscience for it: for, this is to pass feeling, which Paul affirmeth of those Gentiles; who having past feeling. 3. As one degree of sin maketh way for another; so in particular, hardness of heart, and obstinacy in sin, do eat out the edge of conscience, making it wholly senseless and stupid, so that it giveth neither check nor challenge for sin: for, upon their hardness of heart did follow that which is here affirmed; Who being past feeling. 4. A watching conscience, doing its duty, is the strongest restraint from sin: and where that is not, all other restraints will serve for little purpose: for, upon their having past feeling, he saith, they gave themselves over to lasciviousness. 5. When men do give themselves without check and restraint to think upon their sin with delight, they cannot choose but fall out in the outward act of that sin, though it were never so gross: for, upon their giving themselves over to lasciviousness, they gave themselves also to work all uncleanness. 6. For a man to be given over to lasciviousness, and to fulfil his beastly lusts without all check or challenge, it argueth a great height of impiety, and such as speaketh a man ignorant of God, judicially hardened in heart, and altogether past feeling: for, he maketh this the result of all the forementioned branches of their wickedness, even that they gave themselves over unto lasciviousness, to work all wickedness. 7. As upon senseless stupidity of conscience, through frequent resisting of light, there followeth an unsatiableness in sinning, especially in the sin of uncleanness, that the more a man doth sin, he is the more eager upon sin, and can never have enough of it; So, when a man cometh to this, he is then arrived at the greatest height of sin, unto which ever the Heathens, destitute of the knowledge of God, did attain: for, this is the highest step of all, that through hardness of heart, being past feeling, they did not only simply act uncleanness, but gave themselves to work all uncleanness with greediness.   

Vers. 20. But ye have not so learned Christ:  
HE presseth the former exhortation, set down, ver. 17. from this, That the saving knowledge of Christ, wherein they were instructed, was inconsistent with such a licentious life as those other Gentiles lived in. Doct. 1. The anatomising of that vile monster, sin, and setting it forth in its blackest colours, is not alone sufficient to scare the Lords people from it: but such is the interest which sin hath in the best, and such is their proneness to it, that besides, there must be other strong arguments made use of to keep them from falling in it: for, the Apostle, having set forth the vileness of sin at length, seeth it necessary here to supper add another argument to enforce the former dehortation; But ye have not so learned Christ, saith he. 2. As the giving of loose reigns to sin, is inconsistent with the state of grace and the saving knowledge of Christ; So, there is no argument more prevalent with a gracious heart to keep them up from profanity and looseness, than the through inculcating of this truth: for, among many other arguments Paul maketh choice of this, But ye have not so learned Christ. 3. As true Believers must be scholars, daily learning somewhat; So the sum of all they have to learn and know, is Christ, He being the end of the Law, Rom. 10. 4. and the great subject of the Gospel, Col. 1. 27. in whom all the promises are Yea and Amen, 2 Cor. 1. 20. for, saith he, ye have not so learned Christ. 4. There is no remedy or cure of our natural corruption, and of all those other filthy wounds and sores, that follow upon it, but in Christ Jesus, being truly known, embraced and made use of, as He is set forth in the Doctrine of the Gospel. No moral precepts, though enforced by most strong and moving considerations, can reach the root of this woeful disease: for, he opposeth their learning Christ, as the alone antidote against that vanity of mind, with all its branches and degrees formerly spoken of; But ye have not so learned Christ. 5. Accordingly as we are instructed and learned by Christ; so we ought to walk, and put that knowledge, which we have of Him and from Him, in practice: for, his scope is to prove they should not walk so, because they had not learned Christ so.   

Vers. 21. If so be that ye have heard him, and have been taught by him, as the truth is in Jesus.  
HE doth here limit the former reason, by showing the knowledge which they had of Christ, was inconsistent with such a licentious life, only upon this supposal, if so by learning Christ preached, they had been inwardly taught and instructed by Christ Himself in the truth, and as the truth was in him, who did not only know the truth, but also practised what He knew, so that His life was a true copy of that holiness, which is taught in the Gospel, Matth. 11. 29. Doct. 1. It is not every sort of learning Christ, or of knowledge, that may be had of Christ, which excludeth profanity, and is in consistent with a licentious life. Many do in a sort learn Him and know Him. who abuse that knowledge they have of Him, for making them sin the more securely, Rom. 6. 1. even those, who turn the grace of God to wantonness, Judas ver. 4. for, he showeth what he spoke of that inconsistency, which is between learning Christ and the practice of profanity, doth not always hold, while he addeth this limitation, if so be ye have heard him. 2. Whatever grounds a Minister hath for charity to judge of all, or any of the Lords people committed to his charge, as truly gracious; yet he ought to express that his judgement of them, with so much wariness and caution, as ground may be given unto them to inquire in their own condition and search, whether it be so: for, Paul, having (ver. 20.) professed his charitable judgement of them, that they had not so learned Christ, he giveth a limitation here, whereby they might try if it was so; if so be ye have heard him. 3. That learning of Christ, and knowledge of Him, which is the only remedy against the power of inherent corruption, is begotten in us by the ordinary mean of hearing Him preached, and set forth in the public Ministry of the Gospel, Rome, 10. 14, 15. for, this is one piece of that condition, which is required to the learning of Christ thus, even if so ye have heard him. 4. The hearing of Christ preached by sent Ministers, is not alone sufficient, in order to this effectual learning of Him, but Christ Himself must teach us inwardly and effectually by His Spirit, else we cannot so learn Him: for, this is another piece, and the main piece of that condition required antecedently to their learning of Christ thus, if so ye have been taught by him. 5. Then do we rightly and savingly learn truth, when the knowledge of truth attained by our learning, is such, as Christ's knowledge was, to wit, not theoretic and speculative only, but practical and operative: for, so was His knowledge of truth, Psal. 40. 8. and they were to be taught by Him, as the truth is in Jesus, else they had not so learned Christ.   

Vers. 22. That ye put off concerning the former conversation, the old man, which is corrupt according to the deceitful lusts:  
HE doth, next, show, what it is to be taught by Christ, as the truth is in him; and thereby confirmeth what he said, ver. 20. that the saving knowledge of Christ is inconsistent with a licentious life, in so far as this effectual learning of Christ, and knowledge of Him, requireth from, and effectually worketh in, the person so instructed, three things. The first whereof, is in this verse, to wit, a daily study to put off and mortify the old man, whereby is not meaned the substance of a man's soul and body, nor yet the natural and essential faculties of the soul; (for, those of necessity do always remain, until the man cease to be) but that natural and inbred corruption, which hath infected and polluted all those: which inbred corruption he showeth had manifested itself in their former godless conversation, and doth grow daily worse, and more corrupt, yea, and by little and little bringeth corruption and destruction upon the whole man, both in soul and body, where it is given way to in its deceitful lusts: for, so much doth he intent, while he saith, it is corrupt according, or, by deceitful lusts. Now, this inbred corruption, is here called the old man, and the mortifying of it, is called a putting of it off, by a metaphor taken from the laying aside and casting off of old garments. See the reasons for both, upon Col. 3. 9 doct. 1. Hence, Learn, 1. So much may we reckon ourselves to know of Christ, and to be taught by Christ, as we do practise according to what we know. Those only are best scholars in Christ's school, who are most tender walkers: for, Paul showeth, that to learn Christ, and to be taught by Him, is, in a word, to practise all the duties of an holy life, even that ye put off the old man, etc. saith he. 2. Then do we set about the duties of sanctification in the right order, when we begin at the work of mortification in the first place, and thence proceed to the positive duties of a new life: the plants of righteousness will not thrive in an unhumbled, proud, impenitent heart, Joh. 5. 44. for, Paul showeth the first part of this lesson, is, to put off concerning the former conversation, the old man. 3. Then do we carry on the work of mortification right and to good purpose, when we single not out some one sin passing by others, but do strike at all sin, and do not content ourselves to lop the branches, but strike at the very root of sin: for, Paul describeth this work to be a putting off the old man, that is, the bitter root of inbred corruption, in its full latitude and extent; That ye put off concerning the former conversation, the old man. 4. Though we must begin to strike at the root of sin within; yet we are not to rest there, but must set against sin in all its branches; and whoever setteth upon sin at the root and in the heart, he cannot choose but set against the breaking forth of sin in his hand and outward conversation also: yea, the reality of his fight against his inward corruptions, will make itself manifest in an outward change in his conversation from what it formerly was: for, so much is imported, while he showeth they were to put off the old man, as to the former conversation, not as if sins of the outward man and conversation only, were to be put off; but because those are also to be mortified, and the inward work of mortification doth kith by our putting off of those. 5. The work of putting off and mortifying this old man of inbred corruption, is to be entered timously, in so far, as the longer that corruption is spared, it groweth worse, and posteth the person, in whom it is, more swiftly to ruin and destruction: for, Paul doth, indirectly at least, press this duty of putting off the old man, from this that it is corrupt, or groweth worse and worse by its deceitful lusts. 6. This inbred root of natural corruption, doth vent itself in multitudes and swarms of inordinate lusts and sinful desires, by venting whereof, it doth always acquire the more strength, and secureth its interest more firmly, both in soul and body: for, he showeth, that this old man hath lusts, and is corrupted, or made worse, and more deeply rooted by those lusts; which is corrupted by deceitful lusts. 7. Sinful lusts are enticing and deceitful lusts, in so far as they promise what they never perform, 2 Pet. 2. 19 and do often cover themselves under the mask of some laudable virtue, Col. 2. 18. and thus do by subtlety carry the sinner captive to their slavery, Prov. 7. 21, 22. for, he calleth them deceitful lusts, or, as it is in the Original, lusts of deceit.   

Vers. 23. And be renewed in the spirit of your mind.  
HEre is the second thing which the effectual learning of Christ doth require from, and work in, the person so taught, even a serious endeavour to have his mind and understanding more and more renewed, or made new, by getting a new quality of divine and supernatural light implanted in it; and he calleth the understanding, or rational part of the soul, the spirit of their mind, that is, the most spiritual part of the soul; or, by an Hebraism, their spiritual mind, so called, because the mind, or understanding, is less subject to be wrought upon by the temper and disposition of the body, than the will and affections. Doct. 1. The principal part of the soul, the very seat of reason, the mind and understanding in all men, is by nature infected and polluted by this old man of inbred corruption: for, otherwise there were no need that we should be renewed in the spirit of our mind. 2. It is not sufficient in order to our effectual learning of Christ, and being taught by Him, that we cease to do evil, and labour to mortify our inbred corruption, with the several branches thereof; but we must also learn to do well, and endeavour to have the whole man adorned with the several graces of God's Spirit, making conscience of all the positive duties of an holy life: for, the Apostle showeth their being taught of Christ, consisted, not only in the putting off the old man, but in being renewed in the spirit of their mind, and ver. 24. in putting on that new man. 3. See three doctrines employed in the notation of the word renewed, which signifieth to restore a thing deformed and antiquated, to its ancient form and beauty, upon Col. 3. vet. 10. doct. 4, 5, 6. Doct. 4. Right information of the mind and judgement, and the knowledge of truth and duty flowing therefrom, are most necessary to be sought after by Christians, if so they would lead an holy life: An erring mind will of necessity, at least in so far, make a crooked heart and an irregular hand: for, Paul showeth that in particular it is necessary to be renewed in the spirit of the mind.   

Vers. 24. And that ye put on the new man, which after God is created in righteousness and true holiness.  
REsteth the third thing, which the effectual learning of Christ doth require from, and work in, those who are so taught, even that it be their daily task to put on the new man, that is, to be more and more endued and adorned with new and spiritual qualities, whereby their mind may not only be renewed, as was mentioned ver. 23. but also their will, affections and actions. Which renewing work he showeth is carried-on by Gods creating power, after the pattern of His own Image, which consisteth in perfect conformity to God's Law, as well in the second Table, set forth here by righteousness, as in the first, set forth by true holiness, or holiness of truth, to wit, that which is wrought by truth, Joh. 17. 17. and is not counterfeit, but sincere, true and real: which epithet doth also agree to righteousness. Now, those gracious and spiritual qualities, are called the new man, and said to be put on, as new garments. See the reasons for both, upon Col. 3. ver. 9, 10. doct. 3. Hence Learn, 〈◊〉. Where there is saving knowledge wrought in the mind, sanctified practice in all the duties of an holy life will follow: for, unto the renewing of the mind, ver. 23. is here subjoined the putting on the new man in righteousness and holiness. 2. So dead and indisposed are we by nature to holiness and grace, that no less than creating power is required to work it in us: It is neither implanted by nature, Psal. 51. 5. nor attainable by any industry or pains of ours, Rom. 9 16. but is a work of God's omnipotency, though He make use of means for that end, 2 Tim. 4. 2. for, he saith, this new man is created. 3. Only those who are renewed in knowledge and have their souls adorned with gracious and spiritual qualities of righteousness and holiness, are like to God; and such, as are most so, are most like unto Him: for, Paul, speaking of being renewed in the mind, and of putting on the new man, saith, that it is after God, or, (as it is more plainly, Col. 3. 10.) after the Image of God; Which after God is created, saith he. 4. The Image of God consisteth, not so much in the natural substance, or faculties of the soul, or the abilities of it, (for those are in a wicked man) as in spiritual gifts and graces, even conformity with God in true knowledge, righteousness and holiness: for, the Apostle, speaking of the renovation of the mind by knowledge, and putting on the new man in righteousness and holiness, saith, That this is after God, or, after His Image. 5. This new man of grace, created after God's Image, as it consisteth not in things external, Rom. 14. 17. but in the inward and substantial graces of God's Spirit; so it comprehendeth all spiritual habits, and virtues, and the exercise of all those graces, in all the duties of universal obedience, prescribed in both the Tables of the moral Law: for, he showeth this new man consisteth in righteousness and holiness, which include a conformity to the Law of God in both its Tables; Which is created in righteousness and holiness. 6. No performance of any one, or of all commanded duties whatsoever, is a sufficient proof of a renewed mind, or the new creature, but when it carrieth alongs with it that necessary ingredient of sincerity and truth, which maketh the performer of any duty, take God for his party, Gen. 17. 1. bring up his heart to every duty, Jer. 3. 10. and level at God's glory as his main scope in all duties, 1 Cor. 10. 31. and make conscience, not only of one, but of every duty, Luke 1. 6. for, he giveth this epithet of truth and sincerity to that righteousness and holiness, wherein this new man of grace, created after God's Image, doth consist; in righteousness and true holiness, or in righteousness and holiness of truth.   

Vers. 25. Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.  
THe Apostle (being in the third part of the Chapter to press upon them the exercise of some particular virtues, which do belong to all Christians of whatsoever rank or station equally, aswell as those formerly spoken of, all of which are enjoined in the second Table of the Commands) exhorteth them, first, from what he spoke of putting off the old man, and putting on the new, to lay aside and mortify the sin of lying, forbidden in the ninth Command, whereby a man doth speak what he knoweth or conceiveth to be untruth, with an intention and purpose to deceive. He exhorteth them also to speak the truth every man with his neighbour, that is, to speak as they think, and to think of what they speak as it really is, so that our speech may be conform both to the thing itself, and to our conceptions of the thing. Which exhortation in both its branches, is enforced from this, that they were not only members of one body, but one of another, every member of this mystical body being bound to contribute all its endeavours, as for the good of the whole body in the first place, so of every particular member in the next; and therefore it had been alike unnatural and monstrous for them, by lying and deceiving to circumveen one another, as it were for the eye in the natural body to deceive the hand, or for any one member to contrive and carry on the ruin of another. Doct. 1. It is not sufficient for Christ's Ministers to press upon the Lord's people the mortification of sin, or conscience-making of the duties of holiness in the general; but, seeing people are apt to think that an sleight performance, or faint endeavours are sufficient obedience to these general exhortations; therefore Ministers must condescend upon some particular vices, chiefly such as are most commonly practised in the place where they are, and some particular virtues, which are most ordinarily slighted, pressing upon the Lord's people to evidence their renovation by abstinence from the former, and practising of the latter: for, Paul, having indirectly at lest exhorted them to put off the old man, ver. 22. and put on the new, ver. 24. doth now fall upon some particular vices and virtues, dehorting from the one, and exhorting to the other; Wherefore putting away lying. 2. There is no sin more unseemly in a Christian, and more inconsistent with grace, than the sin of lying, there being no sin that maketh a man more like the devil, Joh. 8. 44. more abominable to God, Prov. 6. 16, 17. nor more shameful in the eyes of men, so that even they, who are most guilty of it, cannot endure to be charged with it; no sin more hurtful to the sinner, as making him to be trusted by none, and no sin which tendeth more to the utter overthrow of all humane society; fidelity and trust among men, being that which maketh any society comfortable: for, the Apostle dehorteth from lying, upon the ground of their putting on the new man, as is implied in the illative particle Wherefore: Wherefore putting away lying. 3. As all kind of lying is intrinsically sin, and to be avoided, whether the pernicious, officious, or sporting lie; (See upon Col. 3. 8, 9-. doct. 10.) So there is no person of whatsoever rank, whether rich or poor, to whom God giveth any dispensation to lie, or speak contrary to truth: for, he saith indefinitely, putting away lying, and speak every man truth, without exception. 4. Though we are not bound to speak all the truth, and at all times, and to every person, but in some cases may and ought conceal somewhat of it, Luk. 9 21. 1 Sam. 16. 2. yet, when we speak, we are to speak nothing but truth, and that without mental reservation of any part of the purpose, without which the rest which is spoken, would not be truth but a lie: for, though it be sufficient for a man to think what is truth, and not express it, when he is speaking or meditating with himself; yet he is to speak truth, if so he speak at all, when he speaketh with his neighbour; speak every man truth with his neighbour, saith he. 5. This is a general rule to be observed for the right understanding of divine precepts, that where a sin is forbidden, the contrary duty is also commanded, and where a duty is commanded, the contrary sin is also forbidden: for, the Apostle, expounding here the ninth command, doth not only exhort to lay aside lying; but also to speak every man the truth with his neighbour. 6. Though it be sinful to lie, and speak untruth unto any, even to an infidel, Ezek. 17. 16. yet, it is more sinful, and most odious for Believers and Professors of the same faith, because of their nearer bonds and relations, to lie unto, and deceive one another: for, so much the Apostles reason here used, which is astricted only to such, doth teach; for we are members one of another, saith he. 7. It is not sufficient, that a man abstain from lying, and endeavour to speak truth with his neighbour, from a motive of self-advantage and interest, as knowing his doing otherwise would tend both to his loss and shame; but he ought to be acted herein from a principle of love towards those with whom he speaketh, chiefly, if he conceive them to be Believers, as to members of that same body, for whose advantage and preservation especially, he is bound to lay out himself in his place and station; so far must he be from seeking to undermine them, or deceive them: for, Paul will have them to put away lying, and to speak the truth, for this reason, that they were all members one of another.   

Vers. 26. Be ye angry and sin not, let not the sun go down upon your wrath.  
HE exhorteth them, next, to restrain and moderate their anger, forbidden in the sixth command. And, 1. he, as it were, giveth them way to be angry sometimes, and in some cases. 2. He dissuadeth them from sinful anger, or any unjust desire of revenge, which is, when anger is kindled rashly, Prov. 14. 17. for no cause, Matth. 5. 22. or a very light one, 1 Cor. 13.- 5-. or when it exceedeth the just bounds, Gen. 49. 7. And, 3. if their anger at any time should exceed bounds, and turn to wrath, or bitterness of spirit, he exhorteth them to suppress it speedily, even before the Sun go down, not cherishing that ill, or for bearing themselves in it, for the space of one night. Doct. 1. Seing anger is a natural affection, planted in our first parents at the first creation: yea, and also was found in Christ Himself, who was without sin, Mark 3. 5. therefore it is not in itself a sin, nor always sinful; but, as it is in its own nature indifferent, and becometh good or evil, according to the grounds, causes, objects and ends of it; So it is sometimes, and in some cases a necessary duty for a Christian to be angry, to wit, when anger floweth from zeal to God's glory, Joh. 2. 15. with 17. and love to our brother, Prov. 13. 24. and when it is conceived upon just and weighty causes, such chiefly, as God's dishonour, whether by our own sins, 2 Cor. 7. 11. or the sins of others, Exod. 32. 19 when it is incensed, not so much against the person of our brother, as against his sin, and therefore against that sin in ourselves, as much as in others, Matth. 7. 5. when it doth not hinder other duties of love, which we owe to the person whom we are angry with, Exod. 32. 19 with 32. neither doth mar our access to God in prayer, 1 Tim. 2. 8. and when we go not without the compass of our calling, by giving way to private revenge in the accomplishment of our anger, Luke 9 54. 55. In those cases, anger is praiseworthy and commendable: for, the Apostle giveth way to anger, yea after a sort commandeth it, to wit, in those cases; be ye angry, saith he. 2. As there is an easy and ready passage from what is moderation in our natural affections of joy, fear, grief, desire (and therefore lawful and in some cases necessary) to what is excess, (and therefore sinful) Psal. 2. 11, So this doth chiefly hold in the affection of anger; it being most difficile to keep a measure, and not to exceed, by transgressing some one or other of the forementioned limitations of just anger when it is once given way to: for, therefore doth he add this necessary caution, Be angry, but sin not. 3. As it is possible, even in the child of God, for lawful anger to degenerate in sinful wrath, whereby the mind is embittered, and accordingly rageth against the person of him who hath done the wrong; So, an implacable spirit, which cannot be worn out by length of time, is not so incident to any such: for, the Apostle supponeth they may have wrath; only they might not entertain it long, while he saith, Let not the sun go down upon your wrath. 4. The child of God in his resisting sin, is not to sit down discouraged, nor give the back when sin prevaileth; but, having received a new recruit of strength from Christ, by the exercise of faith in prayer, 2 Cor. 12. 8. he is with renewed courage to set upon sin afresh, that so he may recover what was formerly lost: for, Paul enjoineth, in case their anger should at any time exceed, to set against it without delay; Let not the sun go down upon your wrath.   

Vers. 27. Neither give place to the devil:  
HE giveth a reason of the former exhortation, set down by way of precept, to wit, that by giving way to excessive anger, and by persevering in it for any space of time, they should cast open doors to Satan, the capital enemy of man's salvation, to enter their hearts, and to incite them by his uncessant suggestions to act some mischief. Doct. 1. As Satan is dethroned and shut to the doors of the hearts of all such as are true believers; So, though he shall never reign again over them at his pleasure, Rom. 6. 14. Yet, he is daily watching, and searching out, if it were but the narrowest passage, and least opportuniy, whereby he may again re-enter his old possession, and exercise his former tyranny: for, both those are employed, while he saith, neither give place to the devil. 2. Where any known sin, especially excessive anger, is not only given way to, but also continued in, there doth Satan get an open door to settle himself in the heart, and exercise his power, by inciting the person guilty to commit more of wickedness and mischief: for, he showeth, that by their persevering in wrath they would give place to the devil. 3. As Satan doth not slip an offered opportunity of recovering his former interest in the heart; So where he gaineth any ground, though for never so short a space, he stirreth his time, and through God's permission maketh fearful havoc, and a doolfull decay of the work of grace: for, while he holdeth this forth as an argument against their persevering in excessive anger, that thereby they should cast open doors for the devil to enter, it is employed, that he would take place when it were given, and bestir his time in exciting them to act mischief, otherwise the argument should not be of such force; neither give place to the devil.   

Vers. 28. Let him that stole, steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.  
HE doth, thirdly, exhort those, who, when they were un-converted Pagans, did contrary to the eighth command, steal their neighbour's goods, or who were yet, after their professing faith in Jesus Christ, guilty of that sin in some degrees and respects, that they would steal no more: where by the sin of stealing, is meaned all those fraudulent and deceitful ways whereby a man doth wrong his neighbour secretly and without his knowledge in his goods or outward estate, whether by taking (Joh 20. 19) or withholding from him what is his, jam. 5. 4. or by partaking with such as do so, Psal. 50. 18. He exhorteth them also to the contrary duty, as a remedy of this evil, even that they would rather labour diligently, and to weariness (as the word signifieth) in any good and honest calling, if it were but in some mechanic or handy-trade: The use of which remedy is enforced from a following advantage, to wit, that hereby, and through God's blessing upon their diligence, they should acquire not only a competency in things worldly unto themselves, and so be kept from a necessity of stealing; but also might be able to bestow somewhat for supplying the necessities of others: Doct. 1. As Jesus Christ doth not reject the vilest, no not thiefs, nor worse, for any thing they have been, providing they amend their life in time coming; So there are many, who, after they have taken on a name of profession, do secretly live in the practice of base and shameful sins, which hardly can be called the spots of children: for, while he saith, Let him that stole, or doth steal, (as the word beareth) steal no more, it is supponed, that some of those Ephesians, were guilty of this sin, before an offer of mercy was made to them in the Gospel; yea, and that some were yet living in it. 2. It hath seemed good unto the wise Creator of all things, (for eschewing of confusion, strife, contention and other infinite evils; for trial of the charity of some, and patience of others) to establish property and dominion of goods and possessions, and not to leave all things common among men, so that every one should have an equal right unto all: for, if there were no propriety of goods, there could not be such a sin as stealing, neither were it necessary to forbid it, as the Spirit of God doth here; Let him that stole, steal no more. 3. As want of a particular calling, or idleness in it, occasioneth poverty and want, by reason whereof men are cast upon tentations, to steal and use such other sinful shifts, to keep them from straits; So it is the Lords will, that every one betake himself to labour diligently in some lawful calling and employment, as a remedy, not only against this evil of stealing, but several others also, which flow from idleness, and too much ease, 2 Thess. 3. 12. Psal. 73. 5. for, the Apostle, having forbidden them to steal, subjoineth this as a remedy, rather let him labour, working with his hands. 4. Though it be not absolutely necessary, nor yet convenient, or possible, that every man should betake himself to some mechanic calling, or handy-trade, and therein to labour with his hands, seeing every one is not able to go about any such calling; and there are other lawful callings, which require no less labour with the mind, than those do of labour with the hands, 1 Tim. 5. 17. yet, there is no calling so base, providing it be honest, to which a man should not betake himself (whatever he be for birth, and nobility of descent) and spend his strength therein, even to weariness, rather than to steal, or use any sinful shift to save himself from straits: for, saith he, let him steal no more, but rather let him labour, working with his hands. 4. Even those things that were imposed upon fallen mankind, for a curse and punishment of sin, have their nature changed unto Believers, and are turned unto a blessing and an effectual remedy against sin: for, (Gen. 3. 19) it is imposed upon Adam as a part of the curse, in the sweat of his face to eat his bread; and here it is enjoined, and commended by the Apostle unto Believers, as an effectual remedy against the evil of stealing; but rather let him labour, working with his hands. 5. No necessity, or want whatsoever, can warrant a man to employ himself in any calling, which is not lawful and honest, or tendeth only to gratify men's lusts, of pride, vanity, prodigality and uncleanness: this calling aught to be such as he may therein serve God with a good conscience, Col. 3. 23. and promove the good, either of the Church, family, or common wealth, Gal. 5. 13, for, to prevent stealing, he doth astrict them in their choice only to good and lawful callings, while he saith, Let him labour, working with his hands the thing which is good. 6. The Lords ordinary way is to bless a man's conscientious diligence in his lawful calling, with such a measure of success, as he may have whereby to sustain himself, and to be helpful unto others, except the Lord see it otherwise fitting, for the man's trial and the exercise of his faith, patience and other graces, 2 Cor. 8. 2. for, the end of labouring in a lawful calling, here proponed, is for the most part attained, else it had been no encouragement, even that he may have to give to him that needeth. 7. As it is the duty of all whom God hath blessed with any measure of worldly substance, to bestow some part of it for the help of others; So we ought in the exercise of our callings, as we would expect the Lords blessing upon it, to intend, not only the enriching of ourselves and ours, but also that we may have whereby to do good unto others: for he showeth they were to aim at this end, while they wrought with their hands; that they might have to give to him that needeth. 8. As not only the rich, but even the poor labourer, who hardly getteth his livelihood with the work of his hands, is bound to give his mite for the help of the indigent; So we ought to give alms of that which is our own lawfully purchased, and not of the gain of oppression, or hire of an harlot, Deut. 23. 18. for, saith he, Let him work that which is good, that he may have to give to him that needeth. 9 As the Lord seeth it fitting to keep always some among His People, poor and indigent, even objects of charity, for the exercise of their faith and patience, and for the trial of the charity and compassion of others, Deut. 15. 11. So those only are to be relieved by our charity, who are needy, indigent, and cannot relieve themselves: but not such, as, being able to work in a lawful calling, do rather choose a life of ease and idleness, and to live upon the charity of others: for, he saith, that he may have to give to him that needeth.   

Vers. 29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.  
HEre is a fourth exhortation, wherein he giveth direction for the right ordering of the tongue: and, first, he forbiddeth them to utter corrupt, or unsavoury and putrified communication, or speech, whereby is meaned all discourse, not tending to the glory of God and edification of our neighbour, (as appeareth from the latter part of the verse, where edifying conference is opposed to this corrupt communication) but mainly all obscene, scurril, ranting and arrogant discourse is here intended, even such as argueth a rotten and unrenewed heart, Matth. 12. 35. and proveth not only noisome and unsavoury to honest ears, but also contagious and infecting to ordinary hearers, 1 Cor. 15. 33. even as a stinking breath (unto which he seemeth here to allude) argueth rotten lungs, doth prove unsavoury, yea, and (if the party be taken with any contagious disease) dangerous also unto those who stand by, lest they be infected by it. Next, he enjoineth the contrary duty, that their discourse and communication should be good, and useful for the edification of hearers, even such as may minister grace unto them, that is, which may be a mean blessed of God for begetting or carrying on the work of grace in them, and for that end may be so proponed, as it should prove most taking, gracious and acceptable unto them. See upon Col. 3. 16. and, 4. 6. Doct. 1. It is the duty of renewed Christians, as to watch over the heart and hand; so in a special way to guard against the sins of the tongue; seeing they must make an account to God, even for words, Matth. 12. 36. and their sinfully, vain, frothy and rotten discourse doth argue such a heart, from the abundance whereof the mouth doth speak, Matth. 12. 34. yea, and maketh the heart more perverse and wicked, while the corruption which is in it doth strengthen itself by getting vent, 2 Tim. 3. 13. and proveth also contagious to the hearers, 1 Cor. 15. 33. for, the Apostle, having dissuaded them from the sins of the heart and hand, doth now dissuade them from the sins of the tongue; Let no corrupt communication proceed out of your mouth. 2. As our corrupt hearts, which in the best are but renewed in part, are very ready to hatch impure, vain and unprofitable corruptions, and to press the venting of those by the tongue, in vain and corrupt communication; So it is the renewed man's duty, and aught to be his care, to keep a watch at the door of his lips, Psal. 141. 3. that, though he cannot get his heart keeped from framing such conceptions; yet, at least, he may preserve his tongue from venting of them; seeing our corrupt conceptions do not only prove more dishonourable to God, when they are vented in expressions, but also, in that case they prove offensive and hurtful unto others, 1 Cor. 15. 33. for, the Apostle, supposing that such impure stuff would sometimes breed in the heart, and seek a passage, he commandeth, Let no corrupt communication proceed out of your mouth. 3. As there is no sin which wanteth a remedy; So the most proper remedy of every sin, is not only to set against the sin itself, but also to set about the practice of the contrary virtue: for, Paul prescribeth this remedy, as against the sins forementioned, so against this, Let no corrupt communication proceed out of your mouth, but that which is good, saith he. 4. It is not sufficient to retrain our tongue from speaking evil, keeping always silence: but, seeing our tongue is our glory, Psal. 57 8. and given unto us, not only for the use of rafting & carrying down to the throat our meat and drink, but also to express the conceptions of our heart, to the glory of God, and edification of our neighbour; therefore, we must also exercise our tongue in speaking what is good: for, so doth the Apostle command, Let no corrupt communication proceed out of your mouth, but that which is good. 5. It is the duty, not only of Ministers, but of private Christians also (keeping themselves within the bounds of their calling, Heb. 5. 4.) to endeavour the edification of those with whom they converse, while they labour either to beget, or carry on the work of grace in them; and this not only by their good example, but by their edifying discourse and communication: for, he speaketh to all indifferently, while he saith, Let no communication come out of your mouth, but that which is good to the use of edifying. 5. We are not left to run at random in our ordinary discourses, as if we might speak what we please, providing we speak not evil, but are tied only to speak edifying purpose, and this at all times, and with all persons, Col. 4. 6. whether we be speaking of things religious, or which appertain to our particular calling, or recreations: for, as it is lawful and necessary for Christians sometimes to speak of those things; so there is such a way to speak of them, as the hearers may be bettered by our speech; But that which is good to the use of edifying. 6. As godly discourse and conference ought to be heard, and entertained by those who are present; So, although the Word preached be the ordinary mean of converting sinners, Rom. 10. 14, 15. yet, the Lord is sometimes pleased to bless the familiar and secret discourses of private Christians, being spoken with grace, and seasoned with the salt of divine wisdom, by making them a mean of conveying grace unto others, even to some, whom no public preaching of the Word could ever move or work upon, 1 Pet. 3. 1. for, the end of speaking good to the use of edifying here proponed, is attainable, else it had been no strong motive to the duty; That it may minister grace unto the hearers.   

Vers. 30. And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.  
HE doth here enforce the former dissuasive, by a strong reason set down in form of precept: the force whereof, is, first, propounded, that by their obscene unprofitable and unedifying discourse, they would grieve the holy Spirit of God: who is called holy, because He is holy in Himself, Isa. 6. 3. and the cause of all holiness in us, Rom. 15. 16. And we are are said to grieve Him, not, as if He, who is God, could be grieved properly; for, the passions of grief, anger, sorrow, etc. (as implying some defect, or imperfection) are not in God, Numb. 23. 19 But improperly, and in so far, as we do that, which in itself is apt to grieve Him, if He were capable of grief, Rom. 14. 15. and which provoketh the Spirit of God to do that which grieved persons do, even to withdraw from the soul, to show His dislike, and to return grief for grief. This reason is, next, enforced from one work of the holy Spirit in the hearts of Believers, which is here called sealing, by a metaphor taken from that use of seals and signets among men, whereby public writs are confirmed and made authentic, or, the wares of merchands are marked, and set apart for their own use. In like manner, the Spirit of God, by renewing and sanctifying Believers, imprinteth the draughts and lineaments of His own image upon them, whereby they are not only set apart and sealed, as His own peculiar goods, but themselves also may be assured that they are His, and shall be safely keeped under that seal until the day of judgement, called here the day of redemption: (See, upon chapter 1. ver. 13.) and therefore by grieving the Spirit, they did hazard the removal of this seal, at least darken it much, and consequently mar their own comfort exceedingly. Doct. 1. The holy Ghost, the third person of the blessed Trinity, is graciously pleased to become in a singular manner familiar with the truly regenerate, taking up a place of abode in their spirits, and furnishing them with sweet and necessary counsel and advice from time to time, 1 Joh. 2. 27. for, as we show, His being grieved doth speak His withdrawing from them, and a ceasing from being so friendly and familiar with them, as a stranger will do from an inn, wherein he hath received some affront, which implieth that He was once present and familiar with them; And grieve not the holy Spirit of God. 2. How friendly, and familiar soever, the holy Spirit of God be with the believing soul; yet so holy and pure is His Nature, that he can behold no iniquity, Hab. 1. 13. but when those that are dearest to Him, give any way to known sin, He must show Himself displeased with it, and with them for it: for, so much is supponed, while the Apostle, dissuading them from sin, showeth, this holy Spirit of God will be grieved by it; And grieve not the holy Spirit of God. 3. However many, by their obscene and putrid discourse, intent no further than to make themselves, or others jovial and glad, Host 7. 3. yet hereby, and by such other sins of the like stamp, as being against the motions, light and direction of the Spirit, this holy Spirit of God is much displeased, and so much, as persons grieved use to be; and therefore will withdraw His gracious and comforting presence, with all those other tokens of His respect and favour from the person, by whom He hath been grieved, Isa. 57 17. leaving him to be guided for a time by his own spirit, and the spirit of Satan, Psal. 81. 12. and giving him over to a kind of desperate grief and hellish horror, Psal. 32. 3, 4. or senseless stupidity, Isa. 63. 17. as a just reward for grieving the holy Spirit of God: for, Paul showeth, that by their putrid communication they would grieve the Spirit of God, and make Him do what grieved persons use to do, while he saith, And grieve not the holy Spirit of God. 4. As those spiritual plagues, inflicted upon our spirits for grieving of the Spirit of God, and following upon His withdrawing from us, are most terrible; so the child of God, not only may, but aught to scare at, and abstain from sin, even that he may be preserved from those spiritual plagues and judgements, though neither love to duty, nor fear of an other correction do constrain him: for, the Apostle laboureth to deter them from the sin of loose speaking, by this consideration, as being of greatest force, even lest thereby they should grieve the Spirit; And grieve not the holy Spirit of God, saith he. 5. Though the redemption of God's children be perfected, in regard of the price paid by Christ, Joh. 19 30. yet, in regard of the application of it unto us, it is but begun in this world, and perfected in the next: for, he speaketh of our complete redemption, as yet to come, Whereby ye are sealed unto the day of redemption. 6. Those whom God will completely redeem from all sin and misery, both in soul and body, and from whose eyes He will wipe away all tears at the last day, are only such, upon whom the Spirit of God doth imprint the draughts of His own image, in righteousness and holiness, as the impression of the draughts and lineaments of a seal, or by sealing put upon the thing sealed: for, he saith, by whom, meaning the holy Spirit, we are sealed unto the day of redemption. 7. Upon whomsoever the Spirit of God doth imprint this seal and stamp of true holiness, and of joy, peace and comfort flowing therefrom, all such shall be securely keeped and preserved, as Gods own peculiar treasure by the power of God unto salvation, to be fully manifested and completely bestowed at the last day; for, they are sealed unto the day of redemption, a metaphor, as we show, from merchands, who, leaving their wares behind them, do put their mark and seal upon them, until such a day wherein they will come and own them. 8. By virtue of this sealing and stamp of sanctification, peace and joy imprinted by the Spirit of God upon the hearts of Believers, even they themselves may attain to know assuredly, that they are in the state of grace, and shall be preserved in it until the great day: for, as this sealing of them, by imprinting the draughts of God's image upon them, is a discriminating mark betwixt them and others; so it serveth, not so much to make it known to God, that they are His, who knoweth who are His from all eternity, and antecedentally to their effectual calling, 2 Tim. 2. 19— or to make it known unto others, who cannot infallibly discern the grace of God in any but themselves, 1 King. 8. 39 as unto themselves; otherwise the Apostle would not have used a forcible argument not to grieve the Spirit, from His sealing of them, if it were a thing which could not be certainly known, but guessed at by them; Grieve not the Spirit, by whom ye are sealed unto the day of redemption. 9 So far is the work of grace in Believers, or their assurance of being in a state of grace, flowing herefrom, and wrought in them by the Spirit of God, from breeding security and looseness of life, that, by the contrary, there can be no such prevailing argument to make them abhor sin, entertain and follow the motions of the Spirit of God, and consequently to lead an holy life. Not only ingenuity and gratitude, for the favour received, will bind them to it, but also holy fear and circumspection, lest otherwise they mar and darken the seal so as they cannot discern the draughts of it, and consequently lose, though not the seal itself, 1 Joh. 3. 9 yet the comfort and assurance, which they had by it, Psal. 30. 7. for, the Apostle useth this as an argument to keep them from grieving the Spirit by sin, even because they were thereby sealed unto the day of redemption.   

Vers. 31. Let all bitterness, and wrath, and anger, and clamour, and evil-speaking be put away from you, with all malice.  
HEre is a fifth precept, containing an amplification and illustration of the second, given, ver. 25. concerning the restraining of anger: and he doth illustrate it by forbidding the several branches, degrees and effects of that evil, as, first, all bitterness, whereby must be understood here the lowest degree of sinful anger, even all secret, smothered displeasure and alienation of affection, which hath more of discontent and grudge, than of revenge in it, Psal. 37. 1. Secondly, wrath, or fierceness, which is an impetuous rage, and passionate commotion of the heart and affections, upon the sense of an apprehended, or real injury, preventing and obstructing the use of reason, which being soon up, is as soon allayed, 1 Sam. 25. 21, 22. with 32. Thirdly, anger, which, as it is distinguished from the rest, is an eager desire of revenge, and a fixed resolution, after deliberation, to have that desire satisfied, Act. 23. 12. Fourthly, clamour, whereby is meaned boisterous words, loud menaces, and other inordinate speeches, which are the black smoke, whereby the fire of anger and wrath kindled within, doth first manifest itself, Act. 15. 39 Fifthly, evil speaking, or blasphemy, as the word signifieth, a further fruit of wrath and anger, to wit, disgraceful and contumelious speeches, by which the party incensed doth endeavour to slain the reputation of him, who either really, or to his apprehension only, hath done him wrong, 1 Sam. 20. 30. And, sixthly, malice, which is rooted anger, and continuing wrath, making the person in whom it is, daily intent upon all occasions of revenge, and wholly implacable, until he get his vindictive humour satisfied, Rome 〈◊〉.- 31-. Doct. 1. Bitterness, wrath, anger, clamour, evil-speaking and malice do grieve the holy Spirit of God, and darken much the work of grace in the heart, whereby he sealeth Believers; there being no sins more opposite to the fruits of the Spirit (mentioned Gal. 5. 22.) than those are; so, that where such sins are given way to, grace must be upon the decaying hand: for, the Apostle, unto that command, grieve not the Spirit, immediately subjoineth this, let all bitterness, and wrath, and anger— be put away, implying, that otherwise they would grieve the Spirit. 2. So subtle is sin, and so impotent and unskilful are we to resist it, where it once getteth entry, that one degree of sin doth still make way for a further, and so goeth on from evil to worse: and therefore the wisest course is to oppose it betimes, lest by forbearance, it gather strength: for, the Apostle doth here set down several degrees of sinful anger, the former whereof, doth still make way for the latter, and the latter is always worse, and a step nearer to the height than the former; Let all bitterness, wrath and anger, etc. 3. It is not enough for Christians to refrain from the venting of their passions in their inordinate expressions and actions; but they must also, and in order to their refraining from those, set about the rectifying of their inward affections and most secret distempers of their spirit: otherwise, if the flame of anger and wrath doth burn within, it will most readily send up a black smoke of clamour and evil speaking, to the offence of others: for, Paul forbiddeth not only clamour and evil-speaking, but also all bitterness, wrath and anger. 4. Sins of the tongue and outward man, are to be put away and mortified, as well as sins of the heart; they being in some respect more dangerous, Matth. 18. 7. because more scandalous, and always implying a defiled heart, from which they flow, Matth. 15. 19 and which they render worse than formerly it was; Let all clamour, and evil-speaking be put away, saith he. 5. It is not sufficient to suppress, keep at under and weaken our corruptions: we ought to aim at, and rest satisfied with nothing less than the total subduing, through removal, and plucking of them up by the very roots: for, he saith, Let all bitterness, etc. he put away: the word signifieth, Let it be lifted up, and so destroyed.   

Vers. 32. And be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you.  
HEre is the sixth precept enjoining the exercise of some virtues, which are opposite unto, and remedies against, those vices presently mentioned. The first whereof, is, mutual kindness, a virtue, whereby from a sweet and loving disposition of heart towards all, (Rom. 12. 10.) we labour to be affable, easy to be entreated, for the good of others, jam. 3.- 17- and of a sweet and amiable carriage towards those with whom we converse, Rom. 12. 18. and it is opposite, both to pride of spirit, evidenced in a lofty carriage, Psal. 10. 2. 5. and to morosity, or uncivil austerity, 2 Sam. 25. 17. The second is tenderheartedness, commiseration, or mercy, whereby we are most inwardly and in the very bowels (as the word signifieth) touched and affected with compassion towards the miseries and infirmities of others, so far would he have them from thirsting after revenge. And, thirdly, he recommendeth unto them to give evidence of their kindness and tenderheartedness, in an hearty, free and pleasant pardoning of mutual wrongs, as the word signifieth. And, lastly, he enforceth this duty of mutual forgiveness, from God's example, in forgiving us all our offences for Christ's sake. Concerning which duty of forgiving and pardoning one another here enjoined, know, first, that, as to the wrong to be forgiven, in so far, as it is always an offence against God, and sometimes against the public laws of the land, we have not power to forgive it, Isa. 43. 25. nor to meddle with it further than by prayer to God, jam. 5. 14, 15. and in some cases, by intercession with the Magistrate; but in so far only, as it is a wrong done to us we are to forgive it. Know, secondly, that this forgiveness implieth a removal of all inward grudge and endeavour after private revenge, Leu. 19 18. together with a readiness to do all duties of love and kindness to him who hath done the wrong, as God doth minister occasion and ability, Exod. 23. 4, 5. Which yet, thirdly, doth not bind us up from having recourse to the Magistrate for attaining restauration to our right, and reparation of our wrongs, providing we go not to law for trifles, 1 Cor. 6. 7. nor yet before all amicable means be privately essayed, for taking away the occasion of strife, 1 Cor. 6. 5. See further upon Col. 3. ver. 13. doct. 3. Hence, Learn, 1. The exercise of kindness in a sweet and amicable carriage, is a singular remedy against sinful anger and all its branches, in so far, as thereby we not only give no occasion of anger unto others, but also do give place unto wrath, Rom. 12. 19 whereby it slayeth itself, and we do overcome evil with good: for, as a remedy against all the branches of sinful anger, formerly mentioned, he enjoineth And be ye kind one to another. 2. The exercise of mercy and tenderheartedness, is another sovereign remedy against sinful anger and all its branches, in so far, as thereby we are enabled to look upon the fooleries, infirmities, yea, and other greater injuries done by our neighbour with pity and compassion, which otherwise would provoke our anger and passion: for, he enjoineth this as another remedy against all the branches of sinful anger, Be ye tender-hearted. 3. Then, and not while then, may a man conclude, that wrath and anger are sufficiently mortified, when he is not only in a readiness to discharge all duties of kindness and love to the party who hath injured him, but doth also look upon him for so doing, as one, who is an object of compassion and pity, rather than of passion and anger: for, in stead of bitterness, wrath, anger and malice against those who had injured them, he enjoineth, And be ye kind one to another, and tender-hearted. 4. The exercise of kindness and tenderheartedness, aught, and will go together, where there is a suitable object for both to work upon, so that kindness will not be broken off, because of the miseries and infirmities of those to whom we owe kindness, but rather heightened and helped by an addition of tenderheartedness and bowels of compassion: for, he commandeth not only be ye kind one to another, which respecteth our neighbour under either state, whether of prosperity, or adversity, but also be tender-hearted, which respecteth him under misery. 5. Those graces of kindness and mercy, are to be exercised especially in the case of wrongs and injuries; yea, the reality of those graces are best tried, not by our exercising them to such as do us no hurt, but in bearing with, and pardoning of those who have given just cause of provocation by real injuries: for, the Apostle will have kindness and tenderheartedness exercised in forgiving one another, which supponeth a wrong done. 6. Even those, who have gotten a heart from God to forgive wrongs done to themselves by others, are not so free of infirmities, but they will be sometimes doing real injuries unto others, and therefore stand in need of forgiveness themselves: for, so much is employed, while he calleth for mutual performance of this duty, even forgiving one another. 7. Only those whom God hath forgiven for Christ's sake, can freely, pleasantly, and from the fountain of true love in the heart, forgive those wrongs which are done to them by others: and the more a man hath attained to know, that God hath pardoned himself, he will be the more inclinable to show forgiveness unto others: for, he maketh their forgiving of others, a consequence of God's forgiving them. And therefore, when the Scripture commandeth us to forgive, that we may be forgiven, Mark 11. 25. it doth not mean, that our forgiving others doth go before Gods pardoning of us, but is an immediate effect of it, or at the most an antecedent to our sensible perceiving of it; Forgiving one another, even as God for Christ's sake hath forgiven you. 8. That God's practice in forgiving us, is an effectual argument for exciting us to forgive and pardon one another, see upon Col. 3. 13. doct. 7. 9 The example of God in forgiving us, is not only an argument exciting us to forgive one another, but also a pattern, which we are to resemble in the manner of our forgiveness; not, that our forgiveness can match His in equality or perfection, but in similitude and likeness: which consisteth chiefly in this, that we forgive sincerely, not hypocritically, freely and not unwillingly, fully and not by halves, irrevocably and not for a time only, as He doth, Matth. 18. 35. Mica. 7. 18. Col. 2. 13. Jer. 31. 34: for, he saith, Forgiving one another, even as God hath forgiven you. 10. Though God hath freely forgiven us; yet He hath seen to the satisfaction of His provoked justice for the wrong done, antecedently to His forgiving of us: which satisfaction, is not exacted of us, but of Christ who was made sin for us, 2 Cor. 5. 21. And therefore, though we are to imitate God in remitting the private injury done to ourselves, and that in the manner mentioned in the preceding doctrine; yet we have not power to dispense with the injury done to the Justice of God, nor to the public Laws of the Land; yea, in some cases, the Law of God alloweth that we pursue the party before the Judge, and notwithstanding of our forgiving him, to seek that the Law may strike against him, Deut. 21. 18, etc. Even as God for Christ's sake hath forgiven you.    

CHAP. V.  
THe Apostle, in the first part of this Chapter (having, first, confirmed the precept given in the last words of chap. 4. by pressing upon them to imitate God in forgiving one another, from the fountain of love, ver. 1, 2.) doth yet exhort them unto such duties as belong unto all Christians in general. And, first, he forbiddeth six vices, all of them almost contrary unto chastity: because, first, they are uncomely for Saints, ver. 3. Secondly, inconvenient, ver. 4. Thirdly, they exclude from God's Kingdom, ver. 5. And fourthly, they bring down God's wrath, ver. 6. Secondly, he dehorteth from partaking with wicked men in their sins, ver. 7. because of that blessed change wrought in them from darkness to light, ver. 8. The force of which consequence, is proved from the fruits of light, ver. 9 and (having pointed at the rule of right walking, ver. 10. and explained the precept, set down, ver. 7. by discharging all accession to the sins of the wicked, and enjoining them to reprove them, ver. 11.) he enforceth yet further the duty so explained, first, from the abominable filthiness of those sins, ver. 12. Secondly, from the good following upon reproof, even the conviction of the sinner, ver. 13. And, thirdly, from Gods own example, who reproveth the world of sin, and thereby conveyeth light unto them, ver. 14. Thirdly, he exhorteth to circumspect walking, ver. 15. which consisteth mainly in redeeming the time, ver. 16. and, in order hereto, that they would acquaint themselves with Gods revealed will, ver. 17. Fourthly, he exhorteth them to eschew drunkenness. And, fifthly, to be filled with the Spirit, ver. 18. and to vent that fullness of the Spirit, first, in melodious singing of praises unto God, ver. 19 Secondly, in giving of thanks for all things, ver. 20.  
In the second part of the Chapter, The Apostle (having premitted a general exhortation unto all, to submit themselves one to another, ver. 21.) doth press those duties, which belong to Christians, as they are members of Families. And, first, the duties of wives under the name of submission, set forth by the manner of it, as unto the Lord, ver. 22. Secondly, by the ground or reason of it, the husband's headship, illustrated from Christ's, ver. 23. Thirdly, by the pattern of it, the Church's subjection to Christ. And, fourthly, by the extent of it, to all things, ver. 24. Next, he presseth the duty of husbands under the name of love, 1. from Christ's love to His Church, giving Himself for her, ver. 25. and that for two ends, to wit, the sanctification, ver. 26. and glorification thereof, ver. 27. Secondly, from the near union betwixt husband and wife, they being one flesh, and therefore he ought to love her, ver. 28. Because, 1. all men care for their own flesh. 2. Christ careth for His Church, ver. 29. because of the strict union betwixt Him and the Church, ver. 30. And thirdly, the ancient law of Marriage doth expressly enjoin so much, ver. 31. And because he hath spoken of the union betwixt Christ and the Church, he declareth it to be a great and unsearchable mystery, ver. 32. and so concludeth the purpose, by summing the duties of husbands and wives in two words, love and reverence.  

Vers. 1. BE ye therefore followers of God as dear children,  
THe Apostle (being to insist further in exhorting to such particular virtues as do belong to all Christians in general of whatsoever rank or station) doth, first, illustrate the sixth and last precept, given, chap. 4. whereby he enjoined the exercise of mutual kindness and mercy in forgiving one another, because of God's example in forgiving them for Christ's sake. Which precept he doth illustrate, first, by reinforcing the duty, together with the motive to it, from God's example, while, 1. he commandeth them to be followers of God, to wit, in the exercise of kindness, mercy and forgiveness: for, according to the present scope, the imitation of God here enjoined, seemeth to be astricted unto those particulars, as Matth. 5. 44, 45. and Luk. 6. 35, etc. though otherwise it may be extended, and elsewhere is extended, unto all those divine virtues, whereof some representation and shadow, at least, aught to be in us, 1 Pet. 1. 16. And, secondly, he giveth a reason why they should imitate God thus, even because they were His children by Adoption, and not only children, but dear children, and dearly beloved by God their Father. All of them did, at least, profess themselves to be such, Mal. 1. 6- and the better part of them really were such, Joh. 1. 12. and therefore they were to imitate Him in the exercise of those virtues, as they would evidence themselves to be of His children. Doct. 1. One and the self same action of God, and chiefly His works of mercy towards Believers, are more than one way advantageous unto them, in so far, as thereby not only they are freed from sin and misery, but also have an argument and motive, furnished both unto them on whom He showeth mercy, whereby they may be incited to their duty of showing mercy unto others, and to others also to show mercy unto them: for, he showeth, that God in forgiving them, had cast a copy to be followed by them in their forgiving one another, while he saith, Be ye therefore followers of God. 2. Though we neither aught, nor can imitate God in His works of creation and providence, Isa. 14. 13. 14. neither may we presume to imitate Him in any thing further than His revealed will prescribeth as our duty, Isa. 8. 20. yet, what ever attributes or actions of His have in them any proportion, or resemblance with any virtue or duty prescribed unto us, we ought to look upon such, as our copy and pattern to be followed by us: for, he saith, Be ye followers of God, with relation to His forgiving them for Christ's sake. 3. It is not sufficient to do the same things to others, which God hath done to us, except we endeavour to imitate and follow Him in the way and manner wherein He doth them; So as that we do them not from any base or inferior motive, or for any wrong end; but from a desire to be conform unto Him, and unto what is required of us in the Word by Him: for, this following, and imitating of God here enjoined, implieth a purpose and endeavour to conform ourselves to Him; Be ye therefore followers of God. 4. God's example in such things as are imitable by us, is the only un-erring pattern, to be absolutely followed, and without any reserve or limitation: and the practice of any other, is to be followed but so far as their example is conincident with God's Word and practice. See 1 Cor. 11. 1. where Paul commandeth them to follow him with an express limitation, to wit, as he was a follower of Christ, but here his command is absolute and unlimited; Be ye followers of God. 5. The Lord doth enter into most intimate friendship with, and taketh on most near relations unto those, whose sins He pardoneth, So that He doth not only free them from deserved wrath, but placeth them among the children, and maketh them adopted sons and daughters unto Himself: for, here he calleth them God's dear children, of whom He said, chap. 4. 32. that God had forgiven them for Christ's sake. 6. All those who are dear children to God by adoption, should look upon their highest privileges, as strongest engagements to duty, and particularly set themselves to imitate Him in the exercise of mercy, kindness, forgiveness, and of such other duties as He hath made lovely and amiable by His own example: for, Paul maketh their privileges an engagement to duty, and to imitate God in particular; Be ye followers of God as dear children. 7. It is not sufficient that we set ourselves to imitate God, except we do it as dear children, that is, first, humbly, Matth. 18. 2. 3. and next, with a kind of natural affection and propension (for, so do children affect to imitate, and by imitation to please their parents) and not as servants and slaves by compulsion: Hence he saith, as dear children, pointing not only at the reason why, but the manner how, they should follow Him.   

Vers. 2. And walk in love, as Christ also hath loved us, and hath given Himself for us, an offering and a sacrifice to God for a sweet smelling savour.  
HE doth, next, illustrate yet further that precept given, chap. 4. ver. 32. and jointly showeth wherein they were to imitate God, to wit, not only in forgiving, but also in loving one another, and so, as they should walk in love; whereby is meaned, that all their actions towards their neighbour, ought not only to be good in themselves, but also flow from a principle of love to his good and edification: which duty, or constant task of walking in love, is enforced by a new argument taken from Christ's example, who loved us, and did evidence His love by giving Himself freely, and of His own accord (Job. 10. 18-) even unto death for us, or for our sins, Gal. 1. 4. which action of Christ is illustrated, first, from the end for which He did give Himself, even to be a propitiatory sacrifice unto God, for expiating all the sins of the Elect, as was fore-signified and typified by all those expiatory levitical sacrifices under the Old Testament; whether those, which were generally called by the name of offering, under which were comprehended all sacrifices, both of living beasts, and of things destitute of life, as flower, oil, frankincense, and suchlike; or those, which were more strictly called by the name of sacrifice, and were of living beasts, and therefore conjoined with shedding of blood, as the word in the original implieth, which cometh from a root, signifying to kill and slay: hence it is that our crucified Lord doth here get the name both of an offering and sacrifice. This action of Christ is illustrated, next, from its fruit and efficacy, to wit, the rendering of God well-pleased with Christ His offering up Himself, and with the persons and performances of true Believers for His sake, as sweet smelling odours, by reason of their likeness unto, and agreement with our spirits, are wellpleasing and satisfying unto such as find them. Doct. 1. Whatever duties of mercy and kindness we do discharge unto our neighbour, we do not sufficiently imitate God therein, neither perform service acceptable to Him, if they flow not from a principle of love to our neighbours good and edification, and be not directed thereunto, as the great end of our work next to the glory of God: and therefore a man may do many external duties of love, and yet not be accepted of God, when his great aim is to be seen of men, Matth. 6. 2. or to merit heaven by his good works, Rom. 9 31, 32. without any inward compassion or affection to his neighbour, or a sincere aim towards his good: for, the Apostle showeth we do only then rightly imitate God in the duties of kindness and love, when all we do, floweth from the inward affection of love, and is from love to our neighbour, directed to his good, while he saith, walk in love. 2. Our walking in love to our neighbour, as it is formerly explained, and when it floweth from the fountain of love to God, is an evidence of adoption, and of one who is a dear child to God: for, having spoken of their near relation to God, as being His dear children, he presently enjoineth them to make so much evident by their walking in love. 3. That God the Father doth pardon the sins of the Elect, having given His Son unto death to purchase pardon for them, doth speak His love unto those whom He doth pardon; and that Jesus Christ did willingly give Himself to death for them doth no less speak His unspeakable love unto them also, So that they are equally loved both by the Father and the Son: for, he saith, as Christ also hath loved us: the particle also relateth to the love of the Father in pardoning for Christ's sake, whereof he presently spoke. 4. So necessary is love among Christians, together with those many duties which flow from it; So many are the snares and difficulties, which Satan, our own corrupt natures, and our mutual infirmities do create in our way to keep us from it; that God seeth it necessary to propose the love both of the Father and the Son, as two most powerful adamants to draw our backward hearts up towards it: for, saith he, Walk in love, as Christ also hath loved us. 5. As Christ's love to lost sinners, being firmly believed, is a strong argument constraining those whom He hath so loved, to walk in love towards others; that being one of the great things required by Him from those whom He loveth, Joh. 15. 12. So, this love of Christ to us, aught to be a pattern and copy, to which we are to be conformed in our love towards others: and therefore our love ought to be free; for, so was His, Job. 15. 16- It aught to be fruitful; for, so was His, Gal. 1. 4. it ought to be constant; for so was His, Job. 13. 1. it ought to be discreet, not encouraging or humouring the person beloved in sin; for so was His, Matth. 16. 23. And walk in love, as Christ hath loved us, saith he. 6. Then do we consider the love of Christ aright, and so as to be effectually incited to our duty from the consideration of it, when we look upon it in those effects which flowed from it, and especially in His death and sufferings, and do labour to appropriate by faith the good and benefit of those unto ourselves: for, Paul, holding forth the love of Christ, as an argument inciting to love one another, doth so look upon it, while he saith, and hath given Himself for us. 7. The guilt of sin is so great, as being a breach of Gods most holy Law, and consequently a wrong done against an infinite God, Psal. 51. 4. So exact is divine justice in requiring equivalent satisfaction for the wrong done, Exod. 34. 7. that, as there is no reconciling of God with man without satisfaction; So no satisfaction, which man himself, or any mere creature could give, was sufficient to do the turn: for otherwise there had been no necessity that Christ should have given Himself for us. 8. What no mere creature could do, Christ Himself, having taken-on the nature of man, hath done, even given full satisfaction to provoked justice, by giving Himself to suffer both in soul (Isa. 53. 10.) and body (Isa. 50. 6.) in the Elects stead; so that He is taken, and they go free, Joh. 18. 8. for, He gave Himself for us. 9 The pain and torment both in soul and body, which Christ did give Himself to endure and suffer, was inexpressible, and such, as was fore-signified by what was done with the ancient offerings and sacrifices, according to God's command: some whereof were killed, flayed, and burnt; some roasted, some fried on coals, and some seethed in pots: All which are but shadows of what Christ our Lord endured; for, He gave Himself an offering and sacrifice. 10. As those levitical offerings and sacrifices under the Law, were not sufficient to satisfy divine justice for the sins of the Elect; So Jesus Christ, being offered up to God in death, is that only true and real sacrifice, wherein provoked justice doth rest satisfied, and whereof all those other sacrifices were but types and shadows: for if they had satisfied justice, there had been no necessity of this other sacrifice, which came in their stead, and so was represented by them; He gave himself an offering and sacrifice. 11. Jesus Christ Himself in this offering, was both the Priest, who, as He was God, did offer up Himself, Heb. 9 14. and the Sacrifice which was offered, to wit, as He was man, Heb. 10. 10. Yea, and we may add, He was the Altar also whereupon this sacrifice was offered up; the virtue of His Godhead being that which not only underpropped His humane nature in suffering, Isa. 50. 7, 8. but also did add an infinite value to His sufferings, as being the sufferings of Him who was God, Acts 20. 28. even as the altar doth sanctify the gift, Matth, 23. 19 for, He gave himself an offering and sacrifice. 12. The ransom given by Christ for sinners, was paid unto God whom they had wronged, and not unto Satan whose slaves we are by nature: although by virtue of that ransom we are freed from Satan's slavery and sins dominion, Heb. 2. 14. for, God the just Judge being satisfied, Satan the jailor and unjust tyrant, did lose his right to keep us longer in bonds; He gave himself an offering and sacrifice (not to Satan, but) to God, saith he. 13. As sin doth make us loathsome and unfavourie to God, and stireth up His wrath against us; So the sweet savour of this one sacrifice, offered up by Christ, being laid hold-upon by faith, appeaseth His wrath, and maketh us savoury and wellpleasing in His sight: for, so much is employed, while he saith He gave himself a sacrifice to God for a sweet smelling savour: a metaphor taken from men, who when their senses are offended with some stinking favour, cannot be at quiet until some sweet perfume be burnt, which prevaileth above the other: In like manner the noisome smell of our sin, did so move the Lord to wrath, that He would not be at rest, until the sweet smell of His Son's obedience did come to His nostrils, Job 33. 24. 14. It is the only sacrifice of Christ, which by its own virtue doth appease the wrath of God, and make both the persons of the Elect, and their spiritual performances acceptable to God: for, it is a sacrifice to God for a sweet smelling savour. And though this much be also spoken of other sacrifices, Gen. 8. 21. Exod. 29. 41. yet it is to be understood of them, not as they were considered in themselves, Heb. 10. 1. but as they related to this sacrifice of Christ, whereof they were types, and upon which the godly even then did rely by faith, Heb. 11. 4. Doct. 15. Whence it followeth and from the text also, that not only an end is put to all those levitical sacrifices; (seeing Christ this true and real sacrifice, whereof they were types, is offered up already in death) but also that there is no sacrifice, properly so called, to be offered up in the Christian Church, neither of any other thing besides Christ, neither is that sacrifice of Christ Himself again to be repeated, and consequently that there is no Priest, properly so called, but Christ alone: for, the Apostle showeth, this one sacrifice did abundantly pacify provoked justice, and therefore there is no need of any other: besides that the virtue of it is perpetual, Heb. 10. 14, 18. and so it needeth not to be reiterated; A sacrifice to God for a sweet smelling savour.   

Vers. 3. But fornication, and all uncleanness, or covetousness, let it not be once named amongst you, as becometh Saints.  
THe Apostle cometh now to give some new precepts. And, first, in this and the following verse, he forbiddeth six vices, all of them, for the most part, contrary to chastity prescribed in the seventh command. Three of which vices are in the outward actions, and forbidden in this verse. 1. Fornication, or the sin of filthiness, between parties, both free from the yoke of marriage, 1 Cor. 7. 2. a sin looked upon as a thing indifferent, and no sin among the Gentiles, 1 Cor. 6. 12. 2. Uncleanness, under which are usually comprehended all other sorts of filthy lusts between any parties whatsomever. 3. Covetousness, that is, an immoderate desire (Heb. 13. 5.) to acquire (Micab 2. 2.) or to preserve worldly goods, Prov. 11. 24, 26. All which he doth so discharge, as that they should not name them, to wit, with delight, and without detestation; otherwise it is lawful to name them while we reprove them, as the Apostle here doth: and he urgeth this prohibition from the state wherein they were, as being Saints, separated from the world, and dedicated to God; and therefore it were most unseemly for them to defile themselves with such filthy lusts. Doct. 1. True Christian-love unto our neighbour, whereby we endeavour his preservation and good in his honour, person, chastity, outward estate and good name, (Rom. 13. 9) doth hugely differ from fleshly love flowing from lust, and from the love of the world, whereby we seek to satisfy our own sinful lusts, with our neighbour's hurt: for, the former was enjoined, ver. 2. but the latter is here forbidden; But fornication, and all uncleanness, or covetousness, etc. 2. The general prevalency of any sin, ought neither to make people give more way to it, nor Ministers speak less against it; but rather, because, the more common any sin is, God getteth the more dishonour by it; therefore the zeal of public Ministers and private Christians ought to be so much the more intended against it: for, because fornication was so common among the Gentiles, that it was hereby looked upon as no sin, therefore doth Paul, almost in all his Epistles to the Churches of the Gentiles, fall upon it, as he doth also here; But fornication, and all uncleanness, etc. 3. So violent is the lust of filthiness, that, if it be not all the more carefully guarded against, there is no state of life, wherein it will not break forth, even although the ordinary mean of marriage appointed by God to prevent it (1 Cor. 7. 2.) be used: for, he will have them to guard not only against fornication, which is the sin of filthiness between parties unmarried, but also against all uncleanness, that is, all other sorts of filthy lusts, whereof filthiness between married parties is one. 4. There is a great affinity and sibnesse between the lusts of filthiness and covetousness; in so far, as the former, given way to, doth necessitate the lascivious wretch to thirst after, and by indirect means to purchase worldly goods, that so he may have wherewith to uphold, (as his other lusts, jam. 4. 3. so) in a special manner this lust of uncleanness: for, therefore doth he forbid those two lusts jointly; But fornication, and all uncleanness, or covetousness. 5. It is not sufficient for Saints to abstain from the outward practice of gross evils, except their outward abstinence do flow from inward detestation of them; otherwise, outward abstinence may well make a good Civilian, but not a sincere Christian: for, Paul will have them abstaining from the formentioned evils, so as not to name them with delight, and without detestation; Let it not be once named among you. 6. Not only the outward act of filthiness, but also lascivious filthy discourse, is to be refrained from, as that, which is an evidence of inward love to that sin, Matth. 12. 34. and maketh way for the outward committing of it, not only by ourselves, while the inward flame of lust is blown up by the bellows of filthy speeches, jam. 3. 6. but also by others, who are easily infected by the pestilentious breath of evil communications, 1 Cor. 15. 33. for, he will not have those evils so much as spoken of among them with delight and without detestation; Let it not be once named among you. 7. The only life beseeming Saints, is to keep themselves pure in heart, in tongue, in hand, from the pollutions of fleshly lusts, and the immoderate love of worldly goods: and in so far, as those are given way to by professed Saints, they walk unworthy of their high and heavenly calling; do stain their profession; and declare themselves unworthy of the name of Saints: for, he showeth that not practising those evils, and inward detestation of them, made evident by their not speaking of them, was such a carriage as becometh Saints.   

Vers. 4. Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.  
IN this verse he forbiddeth other three vices, which belong mainly to the tongue. 1. Filthiness, whereby is meaned, in general, whatsoever is contrary to decency and Christian gravity or modesty, whether in deeds, words, or outward gesture and adorning of the body: for, so the word is used, 1 Cor. 11. 6. But here, because this sin and the rest are opposed to giving of thanks, it seemeth to be restricted to filthy speaking, or speaking of those things which belong to the lust of uncleanness. 2. Foolish talking, which, as being contradistinct to the vice which goeth before, and to that which followeth after, doth comprehend all impertinent, superfluous, rash and roving discourse, which doth rather bewray the speakers folly and indiscretion, than any way edify the hearers, though it be neither filthy speaking, nor satiric jesting. 3. Jesting: the word in the original, is sometimes taken in a good sense, and so it signifieth a dexterity in allaying (when it is necessary so to do) the too much severity of countenance and discourse with a quick and honest sport, for begetting honest recreation and moderate laughter; that thereby the mind may be the more fitted to go about serious things in a serious manner, Eccles. 3. 4. Such honest and sometimes piercing Ironies we find used by holy men in Scripture, 1 King. 18. 27. Phil. 3. 2. But here it is taken in an evil sense for scurrility, when men do make it their exercise to show the sharpness of their wit in jesting, and to beget not moderate recreation of spirit in order to their fitting for a more serious purpose, but immoderate laughter, and carnal mirth in the hearers: and especially, when, in order to this end, they spare not offensive jests by tart reflections upon the way, gesture, yea, and personal imperfections of others; nor yet profane and impious jests, by wresting Scripture to express the conceptions of their light and wanton wits: now, the Apostle forbiddeth all those three, because they are not convenient, or beseeming to Saints, so that this reason is coincident with the former, ver. 3. And in opposition to all those, he recommendeth unto them for their mutual cheering, and edifying one another by discourse when they should meet, rather to recount what favours they had received from God, and to bless Him for them. Doct. 1. As there are many ways by which a man may transgress with his tongue; so we ought to guard against all transgressions of that kind: not only those, which natural reason would blush to patronise, but others also, which are pleaded-for by many, and defended as laudable strains of a quick wit: for, he forbiddeth not only filthiness, but also foolish talking and jesting. 2. Satan and corrupt nature do take advantage of men's natural temper and inclination, even of that, which in itself is not sinful, thereby to stir them to sinful courses to get their inclination satisfied: for, from this sociable temper and inclination in men to entertain one another by discourse, he taketh advantage to put them upon those sins of filthy speaking, foolish talking and jesting. 3. It is a task of no small difficulty to keep within the bounds of lawful and allowed mirth and recreation, especially in recreating our spirits by pleasant and delightful discourse, so that we exceed not either in matter or manner; considering that what is inoffensive at one time and place, and to some persons, may be irritating and offensive at, and to others: for, therefore it seemeth the Apostle designeth this vice in speech by that name, which (as I show) agreeth also to that which is lawful and allowed, implying, that in this particular there is an easy passage from what is allowed to that which is forbidden; And jesting, saith he. 4. It is not sufficient for Ministers to forbid and reprove sins under such and such general heads; but, seeing people either through ignorance cannot, or wickedness will not see, or laziness care not to see the evil of several particular sins contained under those general heads; therefore they are bound in their reproofs and prohibitions to fall upon the particular branches and instances of that evil, which they speak against: for, the Apostle, chap. 4. ver. 29. having spoken against corrupt communication in the general, doth here enumerate three distinct branches of that evil; filthy speaking, foolish talking, and jesting. 5. Called Saints and Christians should be so tender in walking, as that they scare not only at those evils which are palpably gross and cryed-out against by all; but also at every other thing which is unbeseeming their profession, or inconvenient and disadvantageous to the Gospel or their own peace: for, the Apostle dissuadeth from those sins upon this ground, that they are not convenient. 6. A choice remedy against filthy speaking, foolish talking, jesting, and other sins in our ordinary communication, is, to have our hearts always keeped so sensible of God's goodness, and so desirous to express what sense we have thereof unto others, that, whenever occasion offereth, we may gladly lay hold on that subject rather than on any other, and thereby provoke others to do the like: for, so we should not be necessitated (as ofttimes in a kind we are) to fall upon sinful, vain and idle communication through penury and want of better purpose: hence the Apostle, as a remedy against the forementioned evils, prescribeth giving of thanks. 7. There is not any case incident to a Christian, but if he search throughly, there will be found some ground for thanksgiving and rejoicing, though not in himself, yet in Gods dealing with him, whether for mercies bestowed, or judgements not inflicted, Philip. 2. 27. for, while Paul commandeth them to exercise themselves, and cheer up one another with giving of thanks in stead of foolish talking and jesting, he supponeth there will be always reason of thanksgiving; But rather giving of thanks. 8. Though Saints may, and are bound sometimes, and in some cases to confess their faults one to another, jam. 5. 16. and consequently may regrate their spiritual losses and decay; yea, and may also speak of what concerneth their worldly affairs, Gen. 31. 38. Yet, it is not only most seemly, but also a thriving way for the inward man, not to dwell always upon heartless regrates for what they want; but to add, at least, a mixture of cheerful acknowledgement of what they already have, giving hearty thanks to God for it: for, as the Apostle doth not astrict them only to giving of thanks in their conference and discourse; So he doth recommend it, as the choicest subject to be most frequently insisted on: But rather giving of thanks.   

Vers. 5. For this ye know, that no whoremonger, nor unclean person, nor covetous man who is an idolater, hath any inheritance in the Kingdom of Christ, and of God.  
HE doth further enforce the dehortation by a new argument, wherein is more of terror than in the former: and that it may be more terrible and pungent, he appealeth to their own conscience and knowledge for the truth of what he is to affirm, to wit, that all impenitent persisters (for of such only this and the like threatenings are to be understood, Jer. 18. 7. 8.) in any of those three vices, mentioned, ver. 3. (which holdeth also by proportion in the other three, mentioned, ver. 4. as being so near of kin to the former) were deprived of all present right unto, and should never come to the possession of that blessed state of eternal glory in heaven: which glorious state is here called a Kingdom and inheritance, (See reasons hereof upon Gal. 5. 21. doct. 9) and the Kingdom of Christ, because it is His, as He is Mediator, by donation from the Father, Psal. 2. 8. in so far as the Father hath entrusted Him with the administration of the Kingdom of grace here, Matth. 28. ver. 18. by which means, an entrance is made for the Elect into the Kingdom of glory, Joh. 14. 2, 3. It is called also the Kingdom of God (or the whole persons of the blessed Trinity, distinct from Christ as Mediator) because it is Gods by original right, and as absolute King of this Kingdom, who is accountable to none, 1 Cor. 15. 28. This argument is further strengthened by joining another upon the by with it; while he deterreth them from one of the forementioned evils, to wit, covetousness, by calling the covetous man an Idolater; because he setteth his prime affections of love and confidence upon riches, 1 Tim. 6. 16. Prov. 18. 11. holdeth them for an universal good, sufficient for all things, Luk. 12. 19 as God only is, 2 Cor. 9 8. and because he beareth such respect unto them, that he dare not freely make use of them, Eccles. 6. 2. and serveth them with his heart as some godhead, Matth. 6. 24. Hence, Learn, 1. So strong is the interest of sin, even in the best; and so violent are those tentations especially, which drive men towards the fulfilling of their fleshly lusts, That although a man be convinced of the great evil which is in them, and the loss of heaven which doth follow upon his living in them; yet there is no small hazard, when such tentations are presented, of yielding to them: for he taketh it for granted they knew the hazard of living in those sins, and yet doth see it necessary to set them on their guard against them; for, this ye know, that no whoremonger, etc. 2. The Lords servants are not to flatter people in any beloved sin, upon pretence of rendering them thereby more tractable and obedient in other things; but must discover the evil of all sin, excepting none, though it were never so generally practised, yea, and pleaded-for by those to whom they preach: for, this sin of uncleanness, chiefly of fornication, was commonly practised and pleaded-for as no sin among the Gentiles; yet Paul, at his first preaching the Gospel to those Ephesians, had spoken against it, and convinced them of the ill which is in it: Hence, he saith so confidently; for this ye know, that no whoremonger— hath any inheritance in the Kingdom of Christ. 3. As this doth highly aggreage a sin, that it is committed against our knowledge; So the moe and weightier aggravations that any sin is liable unto, when it is committed, we ought to be the more deterred from the committing of it; for, he mindeth them of their knowing the danger that would follow upon those sins, hereby implying, their guilt would be the more weighty, if they should commit them, that so they might be deterred from them; For this ye know, that no whoremonger, etc. 4. Prohibitions and threatenings denounced in Scripture against any gross external sin, are to be extended unto all the causes, means, occasions and appearances of that sin, and provocations to it: for, this threatening against whoredom and uncleanness, is to be applied unto filthy speaking, foolish talking and jesting (as being either causes, occasions, appearances of, or provocations unto those) otherwise the threatening would not be of force to press the former dehortation in its full latitude: No whoremonger, nor unclean person— hath any inheritance. 5. The doolfull sad event, and dreadful consequence of sin, would be seriously represented by Christ's servants unto the Lord's people, and by people to their own conscience; there being nothing of greater force to cool the vehement heat of sinful lusts, than the frequent and serious consideration of their dreadful issue: for, Paul, to scare them from fornication and uncleanness, presenteth unto them the event of all such work, even loss of heaven and happiness; No whoremonger-hath any inheritance in the Kingdom of Christ. 6. The reign of sin in the heart, cannot consist with true grace and a right to heaven; and therefore the truly regenerate, in whom the seed of God abideth, are never so far left of God, as that sin should reign in them, and they give willing obedience to it with the full sway and consent of the heart: There must be always a party acting for God in some degree less or more within them, at least not consenting to act against Him, even when they are at the worst, and possibly overcome with some gross tentation: in which respect, they cannot be the whoremonger, unclean or covetous person here spoken of, to wit, one in whom such sins reign: for, saith he, none such have any inheritance in the Kingdom of Christ. He speaketh of somewhat which they presently want, and others have, which must be a right to the Kingdom of glory, or a present portion in the Kingdom of grace. 7. To whatsoever a man doth give that outward or inward worship and service, which is only due to God, that thing, though it were never so base, is that man's god, who is thereby rendered guilty of Idolatry, and of giving divine worship unto a false God, though he think not so: for, the covetous man is called an Idolater, and consequently riches are his god; because he setteth his prime affections of love and confidence upon them in that measure which is only due to God; Nor covetous man who is an Idolater. 8. There is no access for lost sinners unto the Kingdom of God in glory, but by Jesus Christ the Mediator, who is the way, the truth and the life, and without whom none cometh unto the Father, Joh. 14. 6. for, it is the Kingdom of Christ and of God: Christ is first named, because we make entrance by Him in this Kingdom.   

Vers. 6. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.  
THe Apostle, in this verse, doth, first, give them a watchword to guard against the suggestions of any who would labour to persuade them, that either the practices reproved were no sins at all, or at least not so dangerous, as he affirmed; and calleth all such suggestions vain, or deceiving words, as having no solidity of truth in them, but only some plausible pretext. Secondly, he confirmeth, and further strengtheneth the former argument, while he showeth, that not only these sins do exclude from heaven, but also because of those, God's wrath, that is, temporal and eternal judgements, the effects of God's wrath, or of His holy sin-pursuing justice, doth come, and is always, and at all times coming upon the children of disobedience, that is, those, who, having willingly hardened themselves in wickedness, are judicially plagued with hardness of heart. See upon chap. 2. ver. 3. Doct. 1. The servants of Jesus Christ, aught to be through and serious in the reproof of sin, not doing the work of the Lord negligently, or by halfs: they must not only start and discover those sins, which the Lord's people are in hazard to be surprised with, and to lay open the dangerous, dreadful and doolfull consequences of living in them; but also pursue them through all the lurking holes and subterfuges of specious pretences and fecklesse excuses, under which they use to lurk, until no place of refuge be left for them in people's hearts: for, so doth Paul, having forbidden those evils, and shown the dangerous consequence of living in them, he striketh off at one word the figtree leaves of all such vain excuses, whereby sinners use to plead for them; Let no man deceive you with vain words, saith he, 2. So corrupt and fleshly are we by nature, that, we are not only prone and bend to commit sin, but also ingenious and witty to excuse and extenuate our sin, and thereby to seduce our own hearts into a belief that either sin is no sin, or that we shall be free of judgement, though we live in sin: for, those who labour to deceive others this way, by making them think light of sin, do first deceive themselves; Let no man deceive you with vain words, saith he. 3. It is the usual course and strain of those who have given themselves over unto the slavery of sin, to use the utmost of their wit and endeavours to draw on others to do the like, and for this end to deceive them, by making them believe that sins are but petty slips, small escapes, humane infirmities, that God's patience suffereth all things, that His grace pardoneth every thing, that no man can be perfect, and the rarest Saints have fallen in as great faults, and such like vain words, which the Apostle doth here guard against; Let no man deceive you with vain words. 4. All such opinions and reasonings as tend to cast a covering over sin, to extenuate and hide the vileness of it, and the terror of judgement belonging to it, are but vain, even spider's webs, sandy foundations, figtree leaves, untempered mortar, and will in end but mock all those who listen to them: for, so doth the Apostle affirm of them, Let no man deceive you with vain words. 5. Though we are to fear and avoid sin principally, because it is sin, and displeasing to God, supponing there were no hell nor punishment due to sin, Gen. 39 9 yet, we may and aught in the second place fear and abstain from it, because it draweth down God's wrath and judgement: for, he holdeth forth the terror of God's wrath as an argument to scare them from those sins; for, because of these things cometh the wrath. 6. The terrible threatenings denounced in Scripture against such and such sinners, some whereof declare the sinner's exclusion from heaven, and others his unspeakable torment in hell, are verified not in all, who have once or often fallen in any such sins, but in those only, who have hardened themselves in them, rejecting all admonitions to the contrary, and do remain obstinate and impenitent until death: for he expoundeth whom he meaneth by the whoremongers, whom he threatened, ver. 5. even children of disobedience, that is, such as remain obstinate, and will not be persuaded, as the word rendered disobedience doth signify. 7. See several other Doctrines from the like words, upon Col. 3. ver. 6.   

Vers. 7. Be not ye therefore partakers with them:  
HEre is a second precept more general than the first, and inferred as a conclusion from the former argument, whereby he doth in general dehort them from partaking, or concurring with such obstinate sinners, either in the forementioned sins, or any other, wherewith they polluted themselves and drew down the stroke of God's wrath, as they would not partake with them in their judgements; for so he doth explain this precept, ver. 11. Doct. 1. As the Lord doth of purpose inflict most memorable judgements upon obstinate sinners, even in this life; that thereby, as by one mean amongst many other, He may teach and instruct His own called children to beware of their sins; So, then do we make right use of God's judgements upon such godless sinners, when we are not idle spectators of them, as if we were not concerned in them, Luk. 13. 2, 3. or murmurers against the severity of God's justice manifested in them, Numb. 16. 41. but do take up the voice of those rods, as speaking unto, and pressing upon ourselves the exercise of repentance and tender walking, in abstaining from such like sins, for which they are smitten: for, from what he spoke of God's wrath coming upon the children of disobedience, he inferreth this as a most native use, Be not ye therefore partakers with them. 2. Though there be some sins, for which the Lord doth punish obstinate sinners more than others, which usually are more clearly written upon their rods, Judg. 1. 7. yet, it is our wisdom to look upon their judgements, as speaking lessons, and real warnings, not only against those evils, but all others also, whereof they are guilty: for, he inferreth that they would not partake with them, not only in the forementioned sins, for which in a special manner wrath came upon them, but also in any sin of theirs whatsoever, while he saith in general, Be ye not therefore partakers with them. 3. The Lord taketh notice of, and doth accordingly punish sinners, not only who are without the Church and heathens, but also those, who are within the Church, and do profess subjection unto divine Ordinances; and not only ringleaders, and chief actors in a sinful course, but also all assisters, abetters, and who in any measure partake of the sins of others, whether by counselling, (2 Sam. 13. 5.) alluring, (Prov. 1. 10.) consenting, (1 King. 21. 19) connivance, (1 Sam. 3. 13.) or applauding sin when it is committed, Rom. 1. 32. for, he will have the converted Ephesians take warning from those judgements, which were inflicted upon the godless heathens, and so, as not to partake with them in their sins, implying, God would not spare them more than others; Be ye not therefore partakers with them.   

Vers. 8. For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light,  
IN this verse, there is, first, an argument to enforce the former dehortation, taken from that blessed change which was wrought in them from darkness to light, they were once darkness: whereby is meaned their estate before conversion: And it comprehendeth under it, ignorance of God, and of the way to heaven, 1 Joh. 2. 8. a godless and profane life, flowing from a wicked and unrenewed heart, 1 Joh. 1. 6. together with subjection unto all miseries and calamities following upon the former, and especially to the wrath and curse of God: for, a sad disconsolate case goeth under the name of darkness, Amos 5. 18, 20. This is the state, under the which they once were, and all unregenerate men yet are: they are in all those respects, not only dark, but darkness in the abstract, as having nothing of the contrary light in them. But they were now light: whereby is meaned that estate wherein they now were, being converted, which is opposed to their former estate of darkness, and comprehendeth under it the saving knowledge of God in Christ, Isa. 9 1, 2. a life conform to God's Law, which shineth forth in the rays and beams of good works, as a light unto others, Matth. 5. 16. together with deliverance from God's wrath, and restitution to His favour, with joy, peace, and filial confidence flowing from the sense of those: for, a lightsome and comfortable case goeth usually under the name of light, Psal. 18. 28. This is the state, wherein the truly regenerate are; They are in all those respects not only lightsome, splendid and shining, but light in the abstract, not as if there were no darkness in them at all, 1 Joh. 1. 8. Act. 14. 22. for, in that respect only God Himself is light, 1 Joh. 1. 5. but because they are so in the Lord, to wit, Christ, (chap. 4, 5.) as he here declareth, who not only is the purchaser and worker of that measure of the light of knowledge, holiness, and of joy and peace following thereupon, which the regenerate do already enjoy, Joh. 1. 9 but also His most perfect light of righteousness, knowledge, wisdom and redemption, is imputed to them, 2 Cor. 5. 21. so that the dregs and remainders of ignorance and corruption in themselves, are not laid to their charge, Numb. 23. 21. The Apostle, next, from this argument, doth infer the affirmative of the former negative precept, ver. 7. to wit, that therefore they should walk as children of the light, that is, answerably unto that blessed state of light, to which they were called, as being now children of light, that is, not only born of God, 1 Joh. 2. 29. (who is that light unaccessible, 1 Tim. 6. 16.) by the preaching of the word, jam. 1. 18. which is called light, Psal. 119. 105. but also were endued with the light of knowledge and holiness: In which respect, those, who are endued with wisdom, are called children of wisdom, Matth. 11. 19 Hence, Learn, 1. It concerneth those, in whom God hath wrought any saving change, as to be reflecting frequently upon that miserable estate wherein they once were; So to look upon it under that variety of notions and similitudes, whereby it is expressed in Scripture; there being not any one expression so comprehensive, or similitude so far extended, as to point out all the dool, woe and misery which is in it, and that hereby the heart may be the more sensibly affected with it: for, the Apostle hath now several times in this Epistle represented it to their view, and at every time almost under a different notion and similitude; the latter always expressing somewhat, which was not reached by the former. See chap. 2. ver. 1, 2, 3, 12, 13, 19 and chap. 4. ver. 17, 18, 19 And here again, he mindeth them of it under the name of darkness; for, ye were sometimes darkness. 2. The child of God ought so to remember what he once by nature was, as not to question, far less deny, but confidently avow what he now by grace is: and that because not only the joint consideration of both, maketh them shine forth more clearly in their own colours; but also our fixing our eye upon the former, without avowing the latter, doth breed discouragement, unthankfulness, and in progress of time heartless despair of an outgate from the woeful state wherein we apprehend ourselves yet to be: for, the Apostle representeth to their view both those jointly; Ye were sometimes darkness, but now ye are light. 3. Believers can never attain to read the happiness of their present state through grace, so long as they fix their eye only upon what they are in themselves: nor yet until they consider what they are in Christ, and by virtue of that fullness of perfections in Him, which not only floweth forth to them in the streams according to their measure, Joh. 1. 16. but also is imputed to them in the fountain, 1 Cor. 5. 21. and therefore may be looked upon by them as their own; for, although he calleth them darkness absolutely, and in themselves; yet they are light, not in themselves, but in the Lord Christ. 4. Our former darkness of ignorance and profanity, wherein we have for a long time lived, is so far from being an argument to make us continue in our former woeful course; that on the contrary, we ought from the consideration thereof be incited to take up ourselves and live more tenderly for the time to come; seeing the time passed of our life may suffice usto have walked in a godless course, 1 Pet. 4. 3. for, Paul maketh this an argument, why they should not any longer partake with obstinate sinners in their godless course: for, saith he, ye were sometimes darkness. 5. Neither long continuance in sin already, even to weariness, nor yet any conviction of the shame and damage which do attend it, are sufficient to make a man abandon and quit it throughly, except there be a gracious change wrought in him, chiefly as to his inward state, from that which he sometimes was: for, he mentioneth this gracious change of their inward state, as that, wherein the strength of the present argument doth lie, whereby he would dissuade them from being partakers with them; for ye were sometimes darkness, but now are ye light in the Lord. 6. As all spiritual privileges in general, are bestowed upon us, that we may improve them, both for our comfort, and also for enabling and inciting to duty; So the more we enjoy of light, whether external light in preaching of the Word, or the internal light of knowledge in the mind, we ought to improve it the more by walking according to that light; else our condemnation shall be greater, Joh. 3. 18. for, from their privilege of being light in the Lord, he inferreth walk as children of light.   

Vers. 9 (For the fruit of the Spirit is in all goodness, and righteousness, and truth)  
THe Apostle, in way of parenthesis, doth give a reason of the former consequence, or why their being now light in the Lord did bind them to walk as children of light; and consequently, not to partake with obstinate sinners in their sin: and withal, showeth wherein that walking doth consist. The reason is taken from the new creature and habits of grace in the heart, called here the Spirit, as Rom. 7. 25. Gal. 5. 22. and are the same with the light of grace by the Spirit of God, spoken of, ver. 8. Now, he showeth the fruit of this light, or of those gracious habits, consisteth in the exercise of all Christian virtues, which are here summed up in three, 1. Goodness, 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. 2. Righteousness, whereby we deal righteously in all our transactions with others. And, 3. Truth, whereby we carry ourselves sincerely, being free from error, hypocrisy, or dissimulation, whether towards God or men. So the force of the argument cometh to this, Such a walking as he did enjoin, was the native fruit and result of their being made light in the Lord by the Spirit of God; and therefore they were obliged to it. Doct. 1. It is the duty of Christ's Ministers, not only to press upon the Lord's people the practice of holiness in general, but also to condescend upon, and accordingly to press the exercise of those particular virtues both to God and men, wherein holiness doth consist; otherwise people will readily place most of holiness in those things wherein it consisteth least, Matth. 23. 23. for, Paul, having exhorted them to walk as children of the light, doth here show wherein that walking doth consist, even in all goodness, and righteousness, and truth. 2. None can walk as a child of light, or practise those duties wherein such a walk consisteth, in a way acceptable to God, but he who is a child of light, truly regenerate, and acteth from a principle of grace in the heart. Whatever floweth from an unrenewed heart, how specious soever, is but a shadow, and imperfect imitation of the child of light in this christian walk, as an ape would imitate a man, or a violent motion doth resemble that which is natural, and floweth from an inward principle: for, he showeth the exercise of goodness, righteousness, and truth, wherein our walking as a child of light consisteth, is the fruit of the Spirit, or of the root of grace in the heart, wrought by the Spirit of God; For the fruit of the Spirit is in all goodness, etc. 3. As it concerneth Christians to walk suitably unto their state and privileges; So they would seriously consider, in order to their walking thus, that holiness of life is the native fruit and result of their being in a gracious state, or of the work of grace in the heart; and therefore, that they are not only obliged to lead an holy life in way of duty and gratitude, but a necessity also doth lie upon them to it, if so they be renewed, and as they would not evidence themselves to be yet in their unrenewed state: for, having exhorted them to walk as children of light, or suitably to the state of grace, he enforceth the exhortation, by showing, that such a walking is the native fruit and necessary result of being in such a state; For the fruit of the Spirit is in all goodness, etc. 4. A facility and easiness to communicate what is in us for our neighbours good and advantage, doth well consist with the exercise of righteousness, whereby we give every man his due, and do require of him what is our due from him: for, he conjoineth the exercise of those two, while he saith the fruit of the Spirit is in all goodness, and righteousness. 5. As the grace of sincerity and freedom from dissimulation and hypocrisy, is a necessary ingredient in the exercise of all other virtues; So our walking answerably unto that state of light, unto which we are called, must be extended unto duties of all sorts: not only to duties of goodness and righteousness towards our neighbour, but also to duties towards God, so as we embrace those Truths, which He holdeth forth in Scripture without all mixture of Error, yea, and take Him for our party in every duty, as being the only judge of our sincerity; for, he saith, The fruit of the Spirit is in all goodness, and righteousness, and truth.   

Vers. 10. Proving what is acceptable unto the Lord.  
BEfore the Apostle use any more arguments to enforce the former precept, he doth, first, resume and explain the precept itself. And, first, he explaineth the affirmative part thereof, by giving one direction, necessary to be practised by those who would walk as children of light, even that by diligent search and enquiry they prove and try according to God's will revealed in His Word, (Isa. 8. 20.) what is acceptable, and well pleasing unto Him in every step of their way. Doct. 1. There is no walking as a child of light, or suitably unto that gracious state to which we are called, except we conform ourselves, not unto this world, Rom. 12. 2. or to what may bring about our own advantage, and so gratify our lusts, Matth. 5. 29. but unto what is acceptable to God, and prescribed unto us as the rule of duty in His Word: for, this proving of what is acceptable unto Him, is required not for itself, or to rest thereon, but to regulate our practice accordingly; (See ver. 11. doct. 1.) and is called-for as a necessary concomitant of walking like children of light, as is clear from the grammatical construction, according to which this verse is to be joined with the close of the eighth; so that it runneth thus, Walk as children of the light— proving what is acceptable. 2. We cannot conform ourselves unto what is acceptable to the Lord, and consequently cannot walk as children of light, except we make a serious search and enquiry into the rule of duty and acceptation revealed in the Word, yea, and do what we do, that we may come up to that rule: and therefore we walk not acceptably, when either we do things rashly without deliberation, Prov. 19 2. or doubtingly after deliberation, Rom. 14. 23. yea, nor when the thing done, is in itself right and acceptable, but we do it not from that ground, but to gratify our own lusts. Matth. 6. 2. or the lusts of others, Gal. 1.- 10. for, in order to this walking, he requireth them to prove what is acceptable to the Lord, as the rule by which they were to walk. 3. It is not sufficient to make this inquiry in order to some few and weighty actions of our life, but in order to all, whether of greater or lesser concernment, whether advantage or loss may probably follow upon our conforming of ourselves unto this rule: for, the direction is indefinite without any limitation or restriction unto this action, or that; and therefore it ought to be extended unto all; Proving what is acceptable unto the Lord. 4. The finding out of what is acceptable unto the Lord, especially in some intricate cases, is not easily attained: there must be an accurate search, together with an excercising ourselves in the practice of those things, which we already know to be acceptable, that so we may experimentally know them to be such, and get our knowledge bettered in those things, whereof we are yet ignorant, Joh. 7. 17. for, the word rendered proving, signifieth an accurate proof, not so much by argument as by trial and experience, as gold is tried in the fire, jam. 1. 12. Proving what is acceptable unto the Lord.   

Vers. 11. And have no fellowship with the unfruitful works of darkness, but rather reprove them.  
HE explaineth, next, the negative part of the former precept, as it was expressed, ver. 7. First, by discharging them to be accessary (any of those ways mentioned, ver. 7. doct. 3.) to the sins of wicked men, called here works of darkness, because they flow usually from the darkness of ignorance, Act. 3. 17. and are the works of unrenewed men, who are nothing but darkness, (See ver. 8.) are contrary to the light of Gods revealed will, Joh. 3. 20. and are usually committed in the dark, the very actors being ashamed to do them openly, 1 Thess. 5. 7. and because they bring those, who live and die in them without repentance, unto utter darkness, Matth. 25. 30. They are also called unfruitful works; because they not only bring no advantage unto those who do commit them, Rom. 6. 21. but also much hurt and damage, even the wages of sin, which is death, Rom. 6. 23. Next, by commanding them to reprove convincingly those works of darkness, and the parties guilty of them, and this, though chiefly by their contrary good works, Heb. 11. 7. yet not only by those, but also by the word of admonition and reproof, Eccles. 7. 5. as occasion should offer, and God's glory with the edification of their neighbour should seem unto spiritual prudence to call for it. Besides what is already observed from a parallel place, ver. 7. doct. 1. hence Learn, 1. Then do we make an approven search and enquiry into what is acceptable unto the Lord, when we do not satisfy ourselves with the naked knowledge of what He approveth, Rom. 2. 18. nor yet do only labour to defend by force of reason, or sufferings, what we find to be truth after search against gainsayers, 1 Cor. 13. 2, 3. but do also make it the rule of practice, by practising or for bearing accordingly: for, the Apostle, having commanded them, ver. 10. to prove what is acceptable unto the Lord, doth here enjoin them to abstain from that which they could not but by searching find to be displeasing to Him, while he saith, and have no fellowship with the unfruitful works of darkness. 2. Though we are not simply, and in all cases to abstain from the fellowship of wicked men, but may freely converse with such of them, as we are bound unto, either by the law of necessity, Psal. 120. 5, 6. or by any civil, (1 Pet. 2. 18.) religious, (1 Cor. 7. 12.) or natural bond, Eph. 6. 1, 2. yet, no tie of that kind doth give us warrant to partake with them in their sins; and therefore we are to eschew all unnecessary and voluntary fellowship and familiarity with them, Psal. 26. 4. lest thereby we be drawn to walk in their ways, Prov. 22. 24, 25. and they be hardened in their evil course, and kept from being ashamed, 2 Thess. 3. 14. for, he forbiddeth absolutely all fellowship with them in their sins, and consequently whatever may bring us under that hazard, if so it can be eschewed, without the neglect of any other duty; And have no fellowship with the unfruitful works of darkness. 3. We ought to look upon sin in its blackest colours of shame, disgrace, loss of our time, strength, and of all other expense consumed upon it, together with the damage both here, and hereafter, which followeth upon it, and lay aside the consideration of those pleasant deceitful baits, which Satan doth busk it with to make it more taking; that so we may be the more deterred from it: for, Paul giveth sin a name implying all those and much more, that the very name given to it may scare them from it, while he calleth it the unfruitful works of darkness. 4. Though the command enjoining to reprove the sins of others, be an affirmative precept, and therefore not binding unto all, with relation to all persons, at all times, and in all cases, and Christ Himself forbiddeth to cast the pearl of precious reproof before dogs or swine, Matth. 7. 6. that is, such who mock the word of admonition, or prove more enraged by it, whom we are to reprove, not so much by conversing with them, or by speaking to them, as by fleeing from them; yet as to others, our not reproving of their sin, when occasion offereth, and God's glory with their edification seemeth to call for it, is a sinful partaking with them in their sin: for, having discharged them to have fellowship with the works of darkness, he subjoineth, but rather reprove them, implying, that otherwise they would have fellowship with them. 5. Though this duty of labouring to reclaim others from sin by convincing reproofs, whether in words, or in the contrary work, ought mainly to be discharged unto such as have nearest relation to us, Eph. 6. 4. or whom we have a more special charge of, 1 Thess. 5. 12. or whom we are most intimate with in spiritual bonds and fellowship, 1 Thessal. 5. 14. yet we are not to neglect this duty towards others, who stand not under such near relations to us, no not to those, concerning whom we have strong grounds to fear that they are yet unrenewed, and enemies in their hearts to Jesus Christ, so long, at least, as all hopes of prevailing with them by that mean are not cut off, 1 Cor. 7. 16. for, he commandeth them here to reprove the sins even of unrenewed Pagans, called therefore the unfruitful works of darkness; but rather reprove them, saith he.   

Vers. 12. For it is a shame even to speak of those things which are done of them in secret.  
HE doth now confirm the precept thus explained; and, first, he enforceth the dissuasive, from having fellowship with the unfruitful works of darkness, by an argument taken from the abominable filthiness of those sins which the wicked Pagans committed in secret, that they might eschew public shame, which was such, that it was a shame even to speak of them, or to hear them spoken of, leaving them to gather, it was much more shameful to act them, or to be any ways accessary unto the acting of them. Doct. 1. There should be such an holy bashfulness in converted Christians, as to think shame in speech to utter, at least without detestation, those things, which godless sinners are not so much ashamed to practise: and especially Ministers in their public preachings would be very modest and sparing in the deciphering of filthy sins, lest they thereby defile their own tongues, offend the ears of some, and do teach others how to commit that sin, which they pretend to reprove: for, Paul giveth this as a reason not only why they should not communicate with the unfruitful works of darkness, but also why he did not make express mention of those works in particular; for it is a shame even to speak of those things, saith he. 2. As all conscience of right and wrong, together with fear and shame following upon doing wrong, be not fully extinct in the unrenewed man; So those small remainders, are not effectual to restrain them from what is wrong, but being overpowered with prevalent Atheism, do give them full liberty to act abominable wickedness, if so they can hide it from the eyes of men, without any effectual restraint from the allseeing eye of God: for, conscience of the dishonesty, which was in those unfruitful works of darkness, made them eschew the eyes of men, but notwithstanding they committed them in secret; for it is a shame even to speak of those things which are done of them in secret. 3. As secrecy and solitariness are most obnoxious to foulest tentations, especially to those, which tend to satisfy the lust of uncleanness, Gen. 39 11. 12. and therefore would be eschewed by all, 1 Thess. 5. 22. much less sought after by any, Prov. 7. ver. 8, 9, 10. So when men do not seek the vail of secrecy to cover their sins, but do glory in their shame, and dare with Absolom, (2 Sam. 16. 22.) commit those sins openly, and before the sun, which very common honesty, and a natural instinct would seek to cover; it speaketh a man more corrupt than the very grossest of Pagans, who hath put out-the very common principles of natural honesty, and made his own conscience dead and senseless, so that he knoweth not shame, Zeph. 3.- 〈◊〉. for, even the Pagans, whose sin he doth hear aggreage, did take the benefit of secrecy to cover their villainies, which are done of them in secret, saith he.   

Vers. 13. But all things that are reproved, are made manifest by the light: for whatsoever doth make manifest, is light.  
HE doth, next, enforce the exhortation to reprove those works of darkness, first, by an argument taken from one excellent use of admonition and reproof, while he showeth that those secret sins of wicked most being reproved, are by the light, whether of God's Word in the mouth of the reprover or of his holy life, made manifest in their black and ugly colours, to wit, not so much unto others, as unto the actors and authors of them. See 1 Cor. 14. 24. Next, by proving that the light of reproof attaineth this end from the nature of light, which is to make all things that are within its reach, manifest and conspicuous; for, the words in the Original do read better thus, for light is that which manifesteth all things. Doct. 1. The discovery and conviction of sin in its vileness, is of necessary and profitable use unto the sinner; as being the first step towards contrition, Act. 2. 36. with 37. and consequently to faith in Jesus Christ and repentance unto life, Act. 2. 37. with 38. for, he maketh this an excellent use of reproof, and that which should be aimed at by the reprover, even that sin be made manifest in its vileness to the sinner; for all things that are reproved, are made manifest. 2. It is not a naked sight and knowledge that sin is sin, and in some measure shameful, which is of any great use to the sinner, but a sight of it in its vilest colours, as it is a breach of Gods most holy Law, enmity against the great God, and a bringer down of God's eternal wrath: for, those heathens had some knowledge of sin, and of the shame was in it, and therefore they did run to secret with it: and yet he speaketh here of a further discovery, and manifestation of it by the light of reproof, which was useful and necessary; All things that are reproved, are made manifest. 3. The Lord doth sometimes bless not only public preaching, but also the word of reproof in the mouth of private Christians, and the example of their holy life, for making godless sinners take occasion thence to reflect upon themselves, and therein, as in a glass, to see the filthy vileness of their beloved sins, and to judge themselves for them; for, he saith, All things that are reproved, are made manifest by the light, to wit, the light of verbal, or real reproof, held forth, even by private Christians: for, he doth not speak here to Ministers only. 4. The probable good, which God may bring about to the party reproved by the means of our reproof, should have more of weight to incite us towards the making conscience of this duty, than the feared inconvenience to ourselves, arising from the party's displeasure, should have to scare us from it: for, Paul will have us to set upon this duty, because of our neighbour's good, which probably will be brought about by it: reprove them, saith he; For all things that are reproved, are made manifest by the light. 5. As there is no duty, of the success whereof we use to be more diffident than that of reproving the sins of others; So there is not any duty, the success whereof we have better ground to be persuaded of, even than of this, that discovery of sin to the sinner's conscience, either to his conversion or further obduration, shall follow upon a timeous and well-guided reproof: for, he proveth that this effect shall follow upon reproof as natively as the discovery of things dark and hid doth follow upon light; for that is light, saith he, which discovereth all things.   

Vers. 14. Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.  
HEre is a second argument to enforce the duty of reproving those unfruitful works of darkness, which also confirmeth the former, to wit, that by reproving them they should be made manifest. The argument is taken from Gods own example, who in His Word doth reprove the world of sin, and thereby conveyeth the light of Jesus Christ unto them, as the Apostle proveth, by showing what is God's great work and design through His whole Word, whereof this verse is a short sum, though it seemeth more particularly to relate unto Isa. 60. ver. 1. 2. from which this place is thought to be cited, with some variation in the words, but none in the purpose. Which design is threefold: The first branch whereof, is here employed, even to convince all unrenewed men especially, how woeful and dangerous their present case is, and that it is a spiritual sleep and death. 1. A sleep, because the carnal man hath all his spiritual senses bound up, Isa. 43. 8. having no spiritual fellowship with those who live a new life, Ephes. 4. 18. doth dream and fancy that he seeth, heareth, and converseth with them, Rev. 3. 17. which he will after find to be but a mere fancy, when his conscience doth rouse him up, Rom. 7. 9 neither hath he power over himself, but is exposed as a prey to Satan, or any who mindeth his spiritual hurt, 2 Tim. 2. 26. for, such is the case of those naturally who are in a natural sleep. And, secondly, a death, because the natural man hath not only his senses bound up, as in a sleep; but there is no spiritual power or faculty remaining in him to do any thing which is truly good, Rom. 8. 7. as a dead man hath no principle of life, or vital action. The second branch of this great design is here expressed, which is to point out unto all such what is their duty in that case, even to awake and rise from the dead, that is, in a word, to turn to God, to break off their sins by repentance, and to set about all the duties of holiness flowing from the principle of a new life. Which duty is here, and elsewhere, enjoined by God unto dead sinners, not, that it is in their power, Jer. 13. 23. but because it is their duty so to do; yea, and such a duty as must be gone about, otherwise they cannot be saved, Luk. 13. 3. and because by such exhortations and commands, as by an outward mean, the Spirit of God doth effectually work that in them, which He requireth from them, Rom. 10. 17. The third branch of this great design, is to encourage them unto this duty, from the promise of a greater measure of the light of knowledge, holiness and comfort here (all which are comprehended under the name of light. See upon ver. 8.) and of glory hereafter (called also light, Col. 1. 12.) to be given unto them by Christ upon their so doing. Doct. 1. The pains which God doth take upon godless sinners, yet in nature, to awake them from the sleep of sin, and to draw them unto Christ, is a strong argument binding us to commiserate the case of such, and from pity towards them to endeavour in our stations to bring them out of that woeful state wherein they are. Our obligation to help them is greater than His, besides that we are bound to work with God, and to further His design: for, he enforceth upon them the duty of reproving those godless Atheists, in order to their conviction and amendment, from God's example, who doth the like; Wherefore he saith, Awake thou that sleepest. 2. That God hath appointed reproof of sin to be the ordinary mean of awakening dead sinners, and of bringing them to Christ, and that He maketh use of this mean Himself all alongs His Word, in order to this end, should encourage us, as we have access, in our stations, to make use of that mean towards those with whom we converse; as knowing God may, and when He pleaseth, will, bless the mean appointed by Himself, whatever unliklyhood there be otherwise of success: for, he exciteth them to practise this duty from this, that God maketh use of reproof, as the ordinary mean of bringing souls to Christ; Wherefore he saith, Awake thou that sleepest. 3. Scripture doth not consist so much in the formal words, as in the sense and meaning of those words: and therefore though we cannot keep in memory the very formal words of Scripture; yet if we remember the sum of the purpose contained in those words, we may make use of it, as of the Word of God, whether for confirmation of truth, refutation of error, exhortation to duty, or reproof of sin and vice, 2 Tim. 3. 16. for, the Apostle, being to press this duty of reproving upon them from Scripture, doth not cite the very formal words of Scripture, but giveth the general drift of all Scripture in few words, or the sense and meaning of one particular Scripture, to wit, of Isa. 60. 1, 2. from which this verse seemeth to be cited; Wherefore he saith, Awake thou that sleepest. 4. The first Doctrine deduced from ver. 8. hath ground here also, in that he doth again mind them of their miserable case by nature, not only under the similitude of death formerly used, chap. 2. 1. but also of sleeping. 5. Neither can an offer of Christ unto a sinner be savoury, nor a command to embrace this offer get entertainment, until first a discovery be made unto the sinner of his sad and miserable case by nature: for, the Lord, in holding forth the offer of Christ, and commanding them to embrace it, doth so speak, as he first discovereth the woeful case, wherein they were, by the similitude of sleep and death, while he saith, Awake thou that sleepest, and arise from the dead. 6. Our utter inability to help ourselves, or to do any thing acceptable to God, contracted by Adam's fall, doth not weaken or abolish Gods sovereign right and dominion over us; in so far as, though we be not able to do, yet He may justly require and exact of us to do: for, though they were dead, and consequently unable to help themselves, yet He requireth them to awake and arise: Awake thou that sleepest, arise from the dead. 7. Though it be the only power of God, which quickeneth dead sinners, and bringeth them from nature unto grace, Col. 1. 13. there being no principle of a spiritual life in us by nature, whereby we can quicken ourselves; yet the Lord is pleased to work upon us, not as upon senseless blocks, but as reasonable creatures, by commanding and persuading us to do that which is our duty (though not in our power) to do, and thereby, as a mean, conveying unto the Elect the effectual working of His power, whereby He worketh in them, what He requireth from them: for, He commandeth those who are dead, to arise from the dead, and so maketh them to rise, Rom. 4. 17. Arise from the dead. 8. Though the Word of God for the most part be contrived in general precepts, threatenings and promises, without express mention of one more than another, except in some general qualifications, to whom each of those in particular belong, Joh. 3. 16. Gal. 3. 10. yet, before a sinner be brought to Christ, the Spirit of God doth make particular application of those unto his conscience, as if they were directed unto him by name: And the more a Minister doth labour to reach the consciences of people, by making particular application of general truths unto them, they are in a fairer way of gaining ground upon them, and doing good unto them by what they preach: for, the Apostle, holding forth a directory unto us, how to walk in order to the gaining of godless sinners, from the Lord's example, doth bring him in speaking, as it were, to every one in particular; Awake thou, arise thou, Christ shall give thee light. 9 The holding forth of Christ's excellency, and of that excellent state of light, joy, comfort, knowledge, which, being once forfeited by Adam's fall, is again purchased by Christ, and to which He bringeth all such as do come unto Him, is one of the strongest arguments (though others also must be made use of, Luke 13. 3.) to prevail, even with natural hearts to make them willing in the day of God's power, and obedient to Him when He doth call them: for, Paul showeth, that even God Himself doth make choice of this argument; Arise— and Christ shall give thee light.   

Vers. 15. See then that ye walk circumspectly, not as fools, but as wise,  
HEre is a new precept, the third in order of those which are contained in this Chapter, and it is deduced also as a conclusion from what goeth before, to this purpose, That seeing they were now light in the Lord, ver. 8. and obliged not to have fellowship with the unfruitful works of darkness, but to reprove them, ver. 10. therefore they would see to their walk, or take accurate inspection of their life and conversation, whether in word or deed; and to see to their walk, as to be circumspect or precise in it, even willing to go to the outmost (as the word in the original doth signify) of what every command requireth, both for matter and manner, especially labouring as to approve themselves unto God; so to give no just cause of exception or offence at what we do unto others, no, not to those that are without, who are expressly mentioned, Col. 4. 5. where the same precept is in substance proponed: Which precept so proponed, he doth, first, enforce by a reason; for, the particle as, doth not always make comparison, but sometimes rendereth a reason: and the reason is, that true wisdom doth consist in walking thus, and to walk otherways is extreme folly. Doct. 1. The more of light and knowledge a man hath received from God, he ought to take the more diligent heed, that in all things he practise according to his light; seeing not only the way of such is most eyed by wicked men, who watch for his halting, Jer. 20. 10. but also, if he doth not walk the more circumspectly, he deserveth double stripes, Luke 12. 47. for, this exhortation may be looked on as an inference from what he saith, ver. 8. ye are now light in the Lord— See then that ye walk circumspectly, saith he. 2. So many are the ways, by which we may become accessary to other folk's sins, (See ver. 7. doct. 3.) and so many are the snares, which Satan and his instruments do lay in our way to entrap us, Eph. 6. 11. that, if we walk not all the more circumspectly, we cannot eschew but we must partake one way or other with wicked men in their sins: for, this exhortation may be looked upon also, as an inference from what he said, ver. 11-Have no fellowship with the unfruitful works of darkness— See then that ye walk circumspectly, saith he. 3. Those only are most fit to reprove sin in others to some good purpose, who walk most circumspectly, and live so, as they cannot be justly blamed themselves: Even the very righteous walking of such, is a forcible reproof of sin in others, though they speak nothing, Heb. 11. 5. and otherwise their speaking will have no force, Matth. 7. 3, 4. besides that God doth usually bless the pains of such, Prov. 10. 21. for, this exhortation may be also looked upon, as an inference from what he said, ver. 11. but rather reprove them— See then that ye walk circumspectly. 4. That a man may walk accurately and circumspectly, coming up (so far as through grace he is able) to the outmost of what every command requireth, both for matter and manner, it is necessary that he walk, not rashly and indeliberately, but, that he see and diligently consider antecedently to his acting, to wit, not only what he is to do, that it be neither evil nor appearance of evil, 1 Thess. 5. 22. nor an occasion leading to evil, Rom. 13. 14. but also from what principle and fountain, (Matth. 7. 17, 18.) for what end, (Matth. 6. 2, 5.) and by what means, (Job 13. 7, 8.) he intendeth to act in every thing which he is about to do: for, in order to their circumspect walking, he requireth of them that they should see, the word signifieth to take heed, to see with attention, and diligently to consider, Matth. 7. 3. See then that ye walk circumspectly. 5. As those are only truly wise in God's account, whatever the world think of them, who labour to walk most exactly by the rule of God's Word all alongs their christian course; So where this true and sanctified wisdom (which cometh from above) is, it will render itself evident, by making the person endued with it, walk circumspectly, so that he will foresee the evil of a course, and eschew it, Prov. 22. 3. search out the mind of God in every thing, understand it (Host 14. 9) and observe it, Psal. 107. 43. keep silence when he should not speak, Prov. 10. 19 speak advisedly, and the truth only, when he speaketh, Prov. 16. 23. hear the voice of the rod, and take with reproof and correction, Prov. 17. 10. be loath to stumble any with whom he converseth, Col. 4. 5. yea, and will labour to gain them to God, Prov. 11. 30. for, he maketh true wisdom to consist in, and to evidence itself by, walking circumspectly; Not as fools, but as wise. 6. The less circumspect and exact men be in walking by the rule of God's Word, the greater fools they are in God's esteem (whatever the world do think of them) as being not only destitute of all the forementioned evidences of true wisdom, but having also the contrary evidences of extreme folly; See ye walk circumspectly, not as fools.   

Vers. 16. Redeeming the time, because the days are evil.  
THe Apostle doth, next, amplify and illustrate the former precept, by pointing out one thing, wherein this accurate and wise walking doth mainly consist, which he doth therefore exhort them unto, even that they would redeem the time, that is, close with, and make use of every opportunity and fit occasion of doing good (for, the word, rendered time, doth properly signify that nick of time, which is fit and opportune for doing any thing, Gal. 6. 10.) and to use it with more than ordinary diligence, yea, and with the loss of their own pleasures, ease and worldly profit, and so in a manner regain the time formerly lost by negligence, while they should do as much in the present time, as they might have done both in that, and in the time formerly misspent, if they had used but ordinary diligence: Even as merchants, from whom the word rendered redeem is taken, who use to buy their commodities while the fit time of buying lasteth, and having haply had great losses, or formerly spent their time idly or unthriftily, do dispense with their own pleasures and ease, and by their more than ordinary diligence, seek to redeem, and, as it were, to buy back again the time which is lost. Which duty of redeeming time he doth enforce upon them, from the evil of the present times through the wickedness of men, and those manifold troubles in the times, which were hanging over the Church's head, and whereby all opportunity of doing good might in a short time be taken from them, or they from it. See Eccles. 11. 2. Joh. 9 4. Doct. 1. As there are some times and seasons more fit and opportune than others, for doing some pieces of service to God, and of our duty to men; So a great part of spiritual wisdom and accurate walking, doth consist in diligent and timeous going about of such duties, as God doth call-for at that time: and they, who for love to their ease, profit, pleasure and credit, do misspend their time, and neglect that good one thing, which God's glory and their own salvation do call-for to be gone about in the seasonable time, are but inconsiderate fools: for, he showeth, that circumspect, wise walking consisteth in this, even in redeeming the time. 2. As we are naturally prodigal and lavish in mispending of time; So it is no small part of divine wisdom to regain, as it were, misspent time by double diligence, and to buy it back again, so far as is possible, by breaking off our ease, our sleep, and weaning ourselves from our ordinary and allowed recreations at other times: for, this command to redeem the time, doth speak so much. 3. So far should we be from complying with the evils of the times, for eschewing the hatred, and gaining the favour of wicked men in the time, Host 5. 10, 11. that the abounding of sin and wickedness in the time, should make us so much the more conscientious and diligent in a profitable spending of the time, and in accurate and circumspect walking, by keeping at a great distance from any thing that is sinful in the time, Rev. 3. 4. as knowing not only that such evil times do threaten to remove all opportunity of doing good from us, or us from it, Eccles. 11. 2. but also that they carry alongs with them many tentations from evil example, from straits, from persecutions, Matth, 24. 24. which calleth for greater circumspectness: besides, that the dishonour which God getteth from many in such times, should make us honour him the more, Psal. 119. 136. for, he maketh the evils of the times a motive, not only to redeem the time, but also to walk circumspectly; For the days are evil. 4. Time's cannot be so evil, but God's children may, and will improve, even the evil of those times for God's honour and their own spiritual advantage: yea, and the worse that times are, in some respects they find a way to improve them the more for those ends: for, Paul maketh the evil of those times a spur to incite the Godly unto their duty, while he saith, Redeeming the time, for the days are evil.   

Vers. 17. Wherefore be ye not unwise, but understanding what the will of the Lord is.  
IN the third place he inferreth a conclusion from the evil of those times, containing a further amplification of the precept given, ver. 15. from the rule of, or the mean enabling us to, this circumspect walking, set down both negatively and affirmatively, to wit, that, seeing the time was evil and full of snares, they would not be unwise, or without understanding in the point of duty, either for the matter or manner of it; but would acquaint themselves with God's will revealed in His Word, whereby they might be directed in relation to all duties, dangers, snares, tentations and cases. Doct. 1. The great thing to be aimed at in seeking knowledge and understanding, is not that we may only know, or be able to jangle about questions, or that we may be known or esteemed of for our knowledge; but that we may practise, and walk circumspectly, according to what is made known unto us: for, he would have them understanding, and knowing God's will, for this end, that they may walk circumspectly in those evil days, as is clear from the illative particle wherefore: Wherefore be ye not unwise, but understanding, etc. 2. No mother-wit, natural philosophy, or carnal wisdom is a sufficient rule to walk by in a way acceptable to God, or to convey us safely through those rocks and snares, which are spread for our feet in evil times, 1 Cor. 1. 20, 21. and 2. 14. It is only the knowledge revealed in His Word, which is able to reach this end, as containing in it a most perfect rule both of faith and manners, 2 Tim. 3. 16, 17. for, he would have them, in order to this end, understanding what the will of the Lord is. 3. There is that in God's will revealed in Scripture, and in no other writings else, which is sufficient to make a man completely wise unto salvation, and to drive away those dark clouds of ignorance and folly, which are in the spirit of every man by nature; there being no other science, or knowledge, which can give a through discovery, either of our lost estate by nature, or of the way of our delivery from it by a Redeemer, nor yet of that obedience in its full extent, wherein our thankfulness for a delivery consisteth: for, he opposeth those two, Be not unwise, but understanding what the will of the Lord is. 4. As it ought to be a Christian man's study to know the will of God revealed in Scripture; So this is a subject, which never will be perfectly known; there being always some new thing to be learned of it and from it, even by those who are greatest proficients in the knowledge of it, Psal. 119. 96. and therefore we must be still scholars at this school: for, Paul setteth forth their studying to know this subject, by a word of the present time, implying it would be a continued lasting work, while he saith, understanding what the will of God is.   

Vers. 18. And be not drunk with wine, wherein is excess: but be filled with the Spirit:  
IN this verse are other two of those precepts, which do belong to all Christians in general, first, that they be not drunk with wine: where by wine is meaned all drink, which maketh drunk, set forth in one of its kinds, which is most generally known. And the Apostle's scope is not to forbid all use of wine; seeing it may be lawfully used (as all other good creatures of God, 1 Tim. 4. 4.) for health, 1 Tim. 5. 23. for satisfying thirst, Rom. 12. 20. as also for a Christian and sober cheering up the natural and vital spirits upon some singular occasion, Joh. 2. 8. Prov. 31. 6. but he condemneth all excessive and inordinate use of wine, when more of it is taken than either natural necessity calleth-for, or Christian sober recreation and cheerfulness doth allow, and so much as our bodies and spirits are thereby overcharged in some measure, less or more, and so rendered unfit for God's service, Luk. 21. 34. even although the use of natural reason be not taken away by it, Isa. 5. 22. This dissuasive from drunkenness is enforced from the sad concomitant and consequence of this sin, called here excess. The word signifieth lavish wasting, and destruction; which wasting destruction is extended elsewhere to the drunkards means, (Prov. 23. 21.) his reputation and credit, (Hab. 2. 16.) his natural strength of body (Prov. 23. 29.) his wit and judgement, (Host 4. 11.) yea, and to his soul for ever without repentance, 1 Cor. 8. 10. So that this one word hath a comprehensive sum of all those dreadful consequences, which do accompany this one sin. Secondly, in opposition to their being drunk with wine, he exhorteth them to be filled with the Spirit of God, to wit, by labouring to have the fruits of the Spirit in all goodness, righteousness and truth, with joy, peace, and the comfortable sense of His presence abounding in them in a rich and copious measure. Doct. 1. Christians, as in all other things, so in their eating and drinking must be ruled by the Word, and neither by their own appetite, Prov. 23, 1, 2. nor the pleasure of others, Host 7. 5. for, he prescribeth a rule for their drinking; Be not drunk with wine, saith he. 2. So pernicious, and perverse is our natural corruption, that those things, which God hath given to man for his help and good, are perverted by it, for bringing about his hurt, both in soul and body, and outward estate: for, wine, which is given for health and gladding the heart of man, (Psal. 104. 15.) is abused to drunkenness, and consequently to God's dishonour, and the man's own prejudice: so much is supponed, while he saith, Be not drunk with wine. 3. There is no sin more inconsistent with wise, circumspect and conscientious spending of time, than the sin of immoderate drinking is. Experience showeth it consumeth time, casteth open doors to all wickedness; burieth shame, which keepeth many from vice; and transformeth a man to a very beast, so that he neither knoweth nor careth what he doth; it is the mother of strifes and lust; driveth to stealing, lying, swearing, and what not? for, in opposition to the duty of walking circumspectly and redeeming the time, he mentioneth this sin of drunkenness and forbiddeth it; And be not drunk with wine, saith he. 4. Such is the tyranny of this sin, that where it is once given way to, it carrieth a man headlongs in the service of it, so that he valueth no loss, whether of credit, means, body, or soul, if he may get his beastly appetite satisfied: for, Paul supponeth many were given to this sin, though therein was excess, or destruction, and loss of all the forementioned good things following upon it, while he saith, wherein, or in which being drunk or in which drunkenness there is excess, or loss and destruction. 5. Though a gracious person may through infirmity slip into this sin of drunkenness, Gen. 19 32, 33. yet a drunken course of life cannot consist with a man's having the spirit of grace in any plentiful measure; seeing He is a spirit of temperance, chastity and moderation, Gal. 5. 23. and not of excess: for, the adversative particle but, implieth an opposition betwixt those two, drunkenness, and enjoying the presence of the Spirit of God; Be not drunk with wine— but be filled with the Spirit. 6. We ought not to rest upon, and content ourselves with, a small measure of the graces of God's Spirit, but are to endeavour to be filled with them, and to have the Spirit of God dwelling richly in us, by actuating all our graces, Cant. 4. 16. and adding one degree of grace unto another; 2 Pet. 3. 18. for, he commandeth them not only to have, but to be filled with the Spirit. 7. What even fleshly sinful pleasure a man doth find, or imagineth to find from any sinful course, the same, and much more is to be had in a spiritual and divine manner in the way of grace: and particularly, a copious plentiful measure of the spirit of grace doth work the like effects spiritually, which wine immoderately taken doth bodily; It filleth the soul with joy and gladness, Psal. 4. 7. It maketh a man forget his former miseries, Job 11. 16. it enlargeth his heart, looseth his tongue, and maketh him eloquent in setting forth the Lords praises. Luk. 1. 67. 68 for, he recommendeth unto them to be filled with the spirit, as a remedy against their filling themselves with wine, and calleth the one a filling, or ebriety and drunkenness, to wit, in a spiritual sense, as well as the other, in a bodily sense, because of the likeness of effects betwixt them.   

Vers. 19 Speaking to yourselves in Psalms, and Hymns, and spiritual songs, singing and making melody in your heart to the Lord.  
THis last precept is illustrated, and the duty enjoined thereby recommended from two things, wherein this fill of the spirit, and of spiritual joy flowing from it, should and will vent itself, which he proponeth also in way of precept. His scope wherein mainly, is, to teach them, and us in them, how we ought to carry ourselves in our times of mirth and gladness. The first of those two things is in this verse, to wit, melodious and artificial singing of praises unto God: where he expresseth, first, the act of singing in three words, speaking, singing, and making melody. By all which is meaned an intelligible, artificial, and melodious tuning of the voice, together with an answerable orderly motion of the understanding and affections within, going along with the matter which is sung. Secondly, An inferior, and subordinate end to be aimed at in singing, even our mutual edification, while he saith, Speaking to yourselves, or, one to another: for, it is the same word, which is chap. 4. 32. and Col. 3. 16. Thirdly, He expresseth the matter to be sung, in three words, the very titles which are given to David's Psalms, and other scriptural Songs: and though there be some difference among Interpreters about the kind of Songs, which are expressed by every one of those in particular; yet the most received and probable opinion is, that by Psalms are meaned all holy Songs in general of whatsoever argument, whether they contain prayers, praises, complaints, deprecations, prophesy, history, or a purpose mixed of all those; and by Hymns are meaned special songs of praise to God; and by songs, a certain kind of Hymns, expressing the praises of God for some of His noble acts, great and wonderful beyond others. And those Songs he calleth spiritual (which epithet is to be extended to the Psalms and Hymns also) as being framed by the Spirit of God, containing spiritual and heavenly purpose, and requiring the assistance of God's Spirit and a spiritual frame of heart for singing them aright; and this in opposition to the obscene, filthy, and fleshly songs of carnal men and drunkards. And fourthly, he showeth the chief thing to be made use of, and employed as an instrument in singing, to wit, not so much the lips, tongue, and outward voice, (though those be also necessary in singing, Act. 16. 25.) as the heart, which then is made use of in singing, when our heart goeth along with the voice, so, as we understand (1 Cor. 14. 15.) and be intent upon the purpose, (Psal. 57 7.) and our affections be stirred and suitably affected with it, Psal. 98. 4. And lastly, he showeth the great end, to which all our songs ought to be directed, even to the Lord; the glorifying, and praising of Him, being not only the remote scope of singing, as it is of all other ordinances, and aught to be of all our actions, 1 Cor. 10. 31. but its proper and immediate scope; so that the heart in singing aught to be actually taken up with the thoughts of praise of God, arising from the consideration of the purpose which we sing. Besides what I have already observed upon a parallel place, Col. 3. 16. Learn hence, 1. The duty of singing Psalms and spiritual Songs, is not astricted and limited to only one in the Congregation, or to some certain orders of men, the rest being silent, but is enjoined to all the Lords people, even all the members of the Church: for, Paul maketh the command to sing, of equal extent with that other of being filled with the spirit, ver. 18. Speaking to yourselves in Psalms and Hymns, etc. saith he. 2. That we may go about this worship of singing praises to God acceptably, it is necessary that we be filled with the Spirit and have a rich and copious measure of His presence and assistance, though not to compose new songs: for, he pointeth at scriptural Songs, as the most fitting purpose to be sung, under the titles of Psalms, Hymns, and spiritual songs; yet that we may be enabled to choose the fittest songs for the present occasion, and sing them with such a spiritual, elevated frame of heart, as such a divine and heavenly piece of worship requireth; for he saith, be filled with the spirit, speaking to yourselves in Psalms, and Hymns, and spiritual songs. 3. As even the children of God, when they have gotten a full draught of joy, peace, and other sweet fruits of the Spirit of God, are not above the hazard of venting their joy, by falling out in fits of carnal lightness; So there is nothing, which the child of God aught more to advert unto, than how to carry aright when his cup is full according to his hearts wish: and in order hereto, would express his joy in the praises of God; lest by doing otherwise, and giving way to lightness of carriage or expressions, in that case he provoke the Spirit of God to withdraw from him, Eph. 4. 30. for, therefore doth he command them being filled with the Spirit to vent their joy, by speaking to one another in Psalms, and Hymns, and spiritual songs. 4. As the Lord hath provided Songs and Psalms to be sung by us of divers arguments, containing purpose suitable for every condition we can readily fall under; So we ought to make such use of that variety, as to make choice of those Psalms for our present singing, which are most fit for the present occasion: for, as is said, the titles here given, do relate to the several purposes, which are set forth in spiritual songs; all of which are to be sung, as God by His present dealing with His Church, or ourselves shall require; Speaking in Psalms, and Hymns, and spiritual songs. 5. In singing of Psalms to God, there must be an inward harmony, and musical melody in the soul and heart, as well as in the tongue: yea, the chief melody which soundeth most sweetly unto God, is that of the soul and heart; and therefore the outward delighting of the ears is to be taken no further notice of, than it serveth to make the purpose we sing, work the more effectually upon the heart: for, he saith, singing and making melody in the heart: what this melody of the heart is, was shown in the exposition.   

Vers. 20. Giving thanks always for all things unto God and the Father, in the name of our Lord Jesus Christ.  
HEre is the second thing, wherein our being filled with the Spirit, should, and will vent itself, even in giving of thanks, or in a sensible acknowledgement of favours received, and in expressing our sense of them, whether by word or work to the praise of the bestower. Which duty is amplified, 1. from the time, when it ought to be discharged, always, and at all times: not as if we were to be always, and without intermission in the actual exercise of this duty of formal and direct thanksgiving; (seeing there are other necessary duties which sometimes must divert us from it) but because our whole life ought to be according to the will of God, and consequently a real expression of our thankfulness to Him; and because we are not to omit any occasion, when it offereth, of formal and direct thanksgiving to God expressed in words, flowing from the inward sense and feeling of our hearts, as they are said to do a thing always, who do it upon all due occasions. See 2 Sam. 9 13. Secondly, from the matter, for which we are to give thanks, for all things, whether spiritual or temporal, prosperous or adverse; for, God maketh all things, even those which are adverse, work together for the good of such as love Him, Rom. 8. 28. yea, He punisheth less than our iniquities deserve, Ezra 9 13. and maketh saddest corrections to afford most necessary and profitable instructions, Psal. 94. 12. and 119. 71. so that there is ground of thanksgiving, even for those. Thirdly, from the party to whom this duty is to be discharged, unto God and the Father. See upon Col. 3. ver. 17. doct. 3. And, fourthly, from the party through whom, Jesus Christ, by the virtue of whose merit and satisfaction (which are His name whereby He is known) we are not only enabled to go about our duty, Philip. 4. 13. but also all our spiritual performances, whether of prayer or thanksgiving, are acceptable and wellpleasing unto God, Eph. 1. 6. Doct. 1. The more a man doth find his heart disposed to give thanks to God at all times, and for all things, even for those things wherein divine dispensation goeth cross to his own affections, he may the more certainly conclude that he hath the saving work of God's Spirit in him in a copious measure; and the more apt we are to mistake, repine and murmur at God's dealing, and so to waste our spirits in heartless complaints, there is the less evidence of a gracious work of God's Spirit in us, at least in any great measure: for, he maketh giving of thanks always for all things, an effect of being filled with the Spirit. 2. So firm, so calm and composed is that man's state and inward frame of heart, who hath his soul replenished with a rich measure of the saving work of God's Spirit, that nothing can fall out so cross unto him, but, he may see the hand of God working for good to him in it, and consequently be kept in perfect peace, and a joyful frame of heart, expressing itself in giving of thanks to God, notwithstanding of it, yea and for it: for, he showeth, the man filled with the Spirit, may attain to this fixed frame of heart, even to be giving thanks always for all things unto God. 3. Spiritual exercises, especially that of giving thanks, are such, that, being rightly gone about, frequency in them doth not beget satiety and loathing, but rather a greater delight to continue in them; so that the more we are acquainted with them, the more we love them: for, otherwise this command of giving thanks always, should never receive obedience. 4. So steadable and useful is a cheery and thankful frame of heart unto a Christian, that it bringeth meat out of the eater, encouragement from matter of discouragement, and taketh occasion to lift itself up in the praises of God, even from these things which are matter of down-casting and heartless drooping unto others: for, a thankful heart will give thanks always and for all things, even for adverse and cross dispensations. 5. Though we are bound to give thanks unto men for favours received, as unto instruments of Gods good providence towards us, Col. 3. 15. yet, religious thanksgiving is only due unto God, as implying an eyeing of Him to whom we give thanks, as the supreme fountain and author of the favour received, having sufficiency in Himself, and receiving nothing from any other, 1 Chron. 29. 14. and implying also a religious subjection of the whole man, both in soul and body, unto his benefactor, in evidence of a thankful heart, 1 Cor. 6. 20. for, the Apostle, speaking of this religious thanksgiving, will have it ascribed to God only; Giving thanks unto God and the Father. 6. That we may employ Jesus Christ aright, whether for furniture and through-bearing in duty, or for acceptation of our performances by God, it is most conducing and necessary that we so take Him up, as He is made known by the Word in His Person, Nature and Offices, and accordingly close with Him by faith, as ours, whereby, our faith being acted in Him with relation to our state and persons, upon undoubted grounds, we may find more easy work to act faith in Him for furniture to such a particular duty, or for acceptation to it when it is performed: for, Paul seemeth to imply so much, while, teaching them to act faith in Christ for through-bearing and acceptation in this duty of thanksgiving, he doth hold Him forth not only under His titles of Lord and Jesus and Christ, which do imply His distinct Natures, with the unity of His Person, and His threefold Office, to which He was anointed, (See upon chap. 1. ver. 17. doct. 6.) but also maketh mention of His Name, which expresseth whatever other thing is revealed of Him, and whereby especially He is made known; and withal appropriateth Christ unto himself, teaching them to do the like upon grounds of knowledge of what He is, while he saith, in the name of our Lord Jesus Christ.   

Vers. 21. Submitting yourselves one to another in the fear of God.  
THe Apostle (having from chap. 4. ver. 1. exhorted unto such duties, as belong to all Christians in general, of whatsoever rank or station) doth now, in the second part of this Chapter, exhort to those duties which belong to Christians, as they are members of families. And, first, in this verse to make way from the former purpose to that which followeth, he doth premit a general exhortation unto all, whether superiors or inferiors, to be mutually subject one to another: where, submission, or subjection, is taken, not strictly for that which is the root of obedience in inferiors towards superiors, as ver. 22. but generally, for that service of love which every one oweth to another for their mutual good and advantage in their several stations. See upon Gal. 5. ver. 13. And it is called submission to our neighbour; because it is not sufficient that we simply do the commanded duty unto him, except our so doing flow from a principle of love to him, and that we actually intent therein his good and advantage; and because it must be done with condescendency of spirit and stooping, seeing our proud and lofty spirits do look upon every duty towards our neighbour, as below them. And he addeth in the fear of God: which containeth 1. a motive to the duty, this mutual submission and stooping unto all those duties, which we owe one to another, being an evidence of a man's fearing God, Gen. 42. 18. and, 2. the right fountain, from whence this submission should flow; for, then do we our duty towards others acceptably, and as we ought, when our so doing floweth from the fear and awe of God, Col. 3. 22: and, 3. the rule and measure of this submission, there being none bound to submit himself to please his neighbour further than is consisting with that subjection and obedience which he oweth unto God, Act. 5. 29. Doct. 1. We are not, under pretence of going about the duties of Gods immediate worship, to neglect those other duties of our particular callings, and which we owe to man in our several stations: God alloweth time for both, we are to take time for both; and conscientious regard of the one and of the other, are most consistent: for, the Apostle enjoineth both the former, and latter sort of duties, as it were with one breath, which is clear from the grammatical construction of the words; Giving thanks always— submitting your selvet one to another. Yea, secondly, The conscientious discharging of those duties which we owe to our neighbour in our several stations, in a way acceptable to God, doth call for, and argue a copious measure of, the saving work of God's Spirit in the heart no less than those other duties of God's worship and service: for, this verse dependeth upon, and is constructed with ver. 18. Be filled with the Spirit— submitting yourselves. 3. There are none living, whom God alloweth to live only to themselves; but all are bound to lay out themselves in their respective employments for the good and behoof of others; even superiors for the good of inferiors: for, this command is given to all without exception; Submitting yourselves one to another. 4. As God hath tied us not to live to ourselves only, but also to others, whose good we are to aim at in our place and station; So, for a recompense, and that there may be a kind of equality, He hath tied those others to live also unto us, and one way or other to be forthcoming for our good and advantage: for, the command and obligation founded upon it, is reciprocal; Submitting yourselves one to another. 5. Where the fear of God is rooted in the heart, it will make a man conscientiously careful and tender of his duty towards man, so that he will not only do his duty, but also do it from a right principle and motive, and so do as he will not overdo, by displeasing God, while he goeth about to please men: for, he holdeth forth the fear of God, as the fountain, motive and rule of that submission which is here enjoined; Submitting one to another in the fear of God.   

Vers. 22. Wives, submit yourselves unto your own husbands, as unto the Lord.  
THe Apostle cometh now to press those particular duties, which are incumbent to every member of a compleet Family. And, being to begin with the duties of husbands and wives, he doth in the first place exhort wives to their duty, to wit, that part of it, which is peculiar to them, passing-by those other duties which are common to them with their husbands, as love, (Tit. 2. 4. Col. 3. 19) communion of body and goods, (1 Cor. 7. 4.) dwelling together, (1 Pet. 3. 7-) bearing mutually with one another's infirmities, Gal. 6. 2. These duties then peculiar to the wives, are here briefly summed up in this one word of submission, properly and strictly so called: and it supposeth somewhat in the wife, to wit, a reverend esteem of her husband, as the root of this submission, spoken of, ver. 33. to be evidenced in her respective speaking to him, and of him, 1 Pet. 3. 6. and it expresseth somewhat, to wit, the obedience of the wife to her husband in things lawful, flowing from reverence and submission of mind, 1 Pet. 3. 5, 6. It implieth also somewhat, as consequential to that state of subjection, wherein the wife is placed, even the exercise of several virtues, as that she be a keeper at home, Tit. 2. 5. an active promotter of her husband's and her own affairs, especially within doors, Prov. 31. 13, etc. that she evidence shamefastness, sobriety and submission in her moderate speech, in her grave and affable deportment, and in rendering herself teachable in those things wherein she shall be instructed by her husband, 1 Tim. 2. 9, 10, 11, 12. Now, this submission of the wives, is explained, first, from the party to whom they owe it, to wit, their own husbands, even though they should come short of others in knowledge, wisdom, and every other thing, which doth deserve it, 1 Sam. 25. 17. And, 2. from the manner, motive and rule of their submissive obedience, while he saith, as unto the Lord, to wit, Christ, expressly spoken of, ver. 23. For, 1. It must not be constrained and feigned, but willing and sincere, resembling so far, at least, that subjection which they owe to the Lord Christ: for, though the comparative particle as, doth not hold forth an equality in all things; yet it pointeth at a similitude and likeness in some things. 2. It must not flow from a natural principle only of law, custom, or desire of preventing domestic broils; but from conscience of duty to the Lord Christ, and from respect to His ordinance, who hath so appointed. And, thirdly, it must be only in things lawful, and no ways contrary to that submissive obedience, which they owe to Him. Doct. 1. As the right ordering of Families doth conduce much to the advancing of Religion and Policy; (combination in Families being the foundation of all other societies) So the good and orderly conversation of husband and wife, is of great concernment for advancing piety and godliness among all the other members of the Family: for, as the Apostle presseth much those duties which belong to Christians, as they are members of Families; so he doth begin with the duties of husband and wife. Wives, submit yourselves. 2. When we are to deal with persons of several estates and conditions, and to inform and press upon them their respective duties, we are to begin with the inferiors, rather than the superiors; because their duty, through the subjection which is in it, is more difficile, and being made conscience of, is a strong motive unto the Superior to go about his duty in like manner: for therefore the Apostle, in pressing duties upon those three pairs, which are in every complete Family, doth always begin with the inferior first, as here, Wife's, submit yourselves. 3. The great and main duty which a wife, as a wife, aught to learn, and so learn as to practise it, is to be subject to her own husband, so that what ever wives be otherwise for parts, for birth, for beauty, for thrift, for breeding, if this be inlaking, they want their chief ornament, are dishonourable to God, and a disgrace to their husbands; for, Paul doth hold it forth as their great lesson, and the sum of all their duty; Wives, submit yourselves unto your own husbands. 4. There is no wife, what ever be her birth, parts, or any other privilege, who is exempted from this ty of subjection to her own husband. The law of nature, God's ordinance, and her own voluntary covenant, do bind her to it; for, he speaketh indefinitely to all wives; submit yourselves. 5. There is not any husband, to whom this honour of submission from his own wife is not due; no personal infirmity, frowardness of nature, no, nor error in the point of Religion doth deprive him of it, 1 Cor. 7. 13. for, he speaketh indefinitely also of husbands; Wives, submit yourselves unto your own husbands. 6. A wife can never discharge her duty in any measure of conscientious tenderness towards her husband, except she have an high esteem of the Lord Christ, and be in the first place subject unto Him; that so from love to Him she may subject herself to her husband, not going without those bounds of submission, which are consistent with her love to Christ: for, while he biddeth submit themselves unto their husbands, as unto Christ, he supposeth they had submitted to Christ already, and speaketh to them as such.   

Vers. 23. For the husband is the head of the wife, even as Christ is the head of the Church: and he is the saviour of the body.  
THe Apostle doth, next, enforce this duty of submissive obedience upon wives, from the ordinance of God, who hath made the husband to be an head to his wife: which similitude of an head, taken from a natural or politic body, implieth, first, the husband's eminency by reason of his sex, the woman being the weaker vessel, 1 Pet. 3.- 7- and made for the man (to wit, an helper to him, Gen. 2. 18.) and the man not for the wife, 1 Cor. 11. 9 as the head is more eminent than the body. 2. It implieth the husband's power and authority of government over his wife, as the head hath power over the body to rule and direct it: in which respect the man is called the image of God in a sense peculiar to himself, which agreeth not to the woman, 1 Cor. 11. 7. And, it implieth, thirdly, that ordinarily men are, at least should be, endued with a greater measure of knowledge, prudence and other parts, which they are to employ for the behoof of their wives, 1 Cor. 14, 35. even as the head is the seat of wisdom, knowledge, nerves and senses, sending down influence for sense and motion to all the members: upon all which grounds, women ought in reason to be subject to their husbands. Which argument he doth illustrate and enforce from the similitude of Christ's headship over the Church (whereof see chap. 1. ver. 22) so that wives ought to submit themselves, because God will have some resemblance of Christ's authority over the Church held forth in the husband's authority over the wife. I say, some resemblance only: for, the comparative particle as, holdeth forth not an equality, but a similitude and likeness, and in some things only, betwixt Christ's headship over the Church, and the husbands over the wife, even in those things, which I presently show are employed in the husband's headship, which are some shadows only of that eminency, power and fullness of grace and perfections, which are in our head Christ. But besides those, the Apostle doth here express one thing, wherein this resemblance doth also hold to wit, that Christ, as head, is the Saviour of the body, thereby implying, that as Christ's dominion over the Church, His body, doth tend to, and is exercised in procuring and bringing about the Churches good and salvation; So the husband's authority and eminency are given him for the like end, even to procure the good and safety of his wife, in defending her from injuries, (1 Sam. 30. 18.) providing for her, (1 Tim. 5. 8.) directing her in things necessary, etc. 1 Cor. 14. 35. and therefore the wife, upon this consideration also, aught to subject herself; seeing the husband's power and authority over her are given for her good. Besides those doctrines, which the Text thus explained doth expressly hold forth, we may gather these consequences from it, 1. It is not sufficient that wives do subject themselves to their husbands from respect to their own peace, ease, credit, or to any thing of that sort; but their subjection ought to flow from the conscience of, and respect to that state and dignity wherein God hath placed their husbands above them, so that their personal infirmities do not prevail so much to make them despise them, as the dignity of their state to beget respect, reverence and obedience towards them: for, Paul enforceth such a subjection, as floweth from this ground, while he saith, for the husband is the head of the wife. 2. There is no society, though never so strictly tied together with strongest bonds, which can comfortably subsist, and keep together for any space of time, except there be different degrees of superiors and inferiors, some to govern, and others to obey in the Lord, among them: for, the wise Lord did see it necessary so to ordain, even in conjugal society of husband and wife, who are so strictly tied, that both are but one flesh, (See ver. 31.) and yet the husband is made the head of the wife. 3. Christian's ought to be of such an heavenly frame of spirit, as to take occasion from things civil or natural, which do occur in their ordinary employments, to ascend to heavenly contemplations of things spiritual, which have some resemblance to these other things, which are among their hands: for, the Apostle teacheth so much, while he leadeth husband & wife from the consideration of the union, order and duties of married parties, to contemplate that sweet union and order, which is betwixt Christ and His Church, both here and in the following verses; Even as Christ is the head of the Church, saith he. 4. Husbands, and consequently other Superiors, have a special piece of the image of Christ put upon them, in respect of their power and authority over their inferiors given them of God; whereby both inferiors may be afraid to vilify and contemn their authority, lest they be therein found defacers of the image of God, and they themselves also may be taught to resemble Christ, whose image they bear, in employing their state and dignity, so as they walk answerably to it, if they would have that submission and respect from inferiors which is due unto it: for, Paul maketh that eminency and authority, which husbands have over their wives, a shadow and resemblance of Christ's power over His Church; even as Christ is the head of the Church. 5. As the members of Christ's body are by nature lost and gone, even dead in sin and children of wrath, Eph. 2. 1. 3. So there was no way for their recovery, but by Jesus Christ His becoming man, and suffering death, and uniting Himself, being now risen from death, unto them as their head, that so He may bestow the influences of spiritual life, with a right to heaven upon them, here, and at last take them to Himself in glory hereafter: for, he showeth that Christ is become the Church's head, that He might be a Saviour of his lost body. 6. The dominion and power which husbands have over their wives, is not tyrannical, rigid, or sovereign, but loving, gentle, warm and amiable, and such as the wife may look upon as a mercy to herself, as well as a dignity unto her husband; for, it is compared here unto that sweet and natural power which the head exerciseth over the body, and Christ over His Church, who maketh His people willing in the day of His power; and it ought to be employed wholly for the good and safety of his wife, as Christ is the Saviour of the body.   

Vers. 24. Therefore as the Church is subject unto Christ, so let the wives be to their own husbands in every thing.  
THe Apostle, secondly, repeateth the exhortation, as a conclusion from the former argument, that wives should subject themselves unto their own husbands; and addeth two things, 1. The manner of this subjection, to wit, such, as it may resemble the subjection of the Church unto Christ: which is to be understood, not in all things; (for wives are not to subject their souls and consciences to their husbands, as Believers do to Christ, trusting in Him for life and salvation) but in some things only, to wit, so, as they may subject themselves willingly, cheerfully, lovingly, chastely, and dutifully unto their husbands: for, so doth the Church subject herself unto Christ. He addeth, secondly, the extent of this subjection and obedience, even to all things: which is not to be understood of all things absolutely, and without exception, Acts 5. 29, but all things lawful, godly, honest, and which are not forbidden in the Word of God, even though they cross the humour of the wives, and argue little discretion in the husband who commandeth them, Numb. 5. 14, 15. etc. for, nothing is excepted here but what is contrary to that subjection which is due to Him who hath commanded this subjection of wives to their husbands, as Paul commenteth upon an expression like to this, 1 Cor. 15. 27. Doct. 1. As subjection in wives unto their husbands, is a most necessary duty; So, considering the inbred pride, arrogance and self-willedness, which is in all the sons and daughters of Adam by nature, it is a work of no small difficulty to get wives perswaded to give that hearty, cheerful, loving and dutiful respect and obedience unto their husbands, which both the Law of nature, and the written Word of God do require from them: for, to what purpose else doth he reiterate this exhortation, and enforce it by so strong and convincing arguments? Therefore as the Church is subject unto Christ, so let the wives be unto their own husbands. 2. Though there be much unmortified corruption in the Church of true Believers, and a law in their members rebelling against the law of their mind, Rom. 7. 23. yet God doth look upon them as true and loyal subjects to Christ: in so far, as with the Spirit and better part (according to which God doth reckon with them) they serve the Law of God, Rom. 7. 25. and do groan after, and long for the time when they shall be fully freed from the body of death, and throughly subjected unto the will of God, Phil. 1. 23. for, while he saith, as the Church is subject unto Christ, it is supponed that the Church is subject unto Him, and looked upon by God as such. 3. The servants of Christ in pressing duties, ought mainly to guard against that extremity, which people naturally are most prone to fall into; especially, seeing all the guards, which can be used, will have sufficient work to keep the heart from breaking over upon that hand: for, though there be some things excepted from coming under that obedience, which wives do owe to their husbands, as was cleared in the exposition; yet, because wives are more inclined to multiply exceptions in this purpose, than to diminish them. Therefore he extendeth this obedience expressly to all things, leaving them only to gather from the circumstances of the Text, and other places of Scripture, those few things which are excepted; that thereby he may with one word cut off all unscriptural exceptions, limitations and restrictions, which imperious, aspiring spirits, impatient of the yoke, are ready to bound and straiten this submission and obedience by; Let them be subject in every thing, saith he.   

Vers. 25. Husbands, love your wives, even as Christ also loved the Church, and gave Himself for it.  
THe Apostle doth now exhort husbands to their duty: which he, first, proponeth summarily under the name of love to their wives, whereby the heart, and inmost affections of the husband ought to be so inclined and disposed towards his wife, as that not only he do wish her good, but also endeavour unto his utmost to bring it about: which is not to be so understood, as if the wife were not bound to love her husband also, Tit. 2. 4. But he presseth love upon the husband in particular, because he is most ready to fail in this duty of love, and to abuse that superiority which God hath given him over his wife, by proving rigorous and bitter against her, Col. 3. 19 Now this love enjoined to husbands, is not that common Christian love, which is extended unto all Christians of both sexes, as unto brethren and sisters in Christ, Joh. 13. 34. but a special and conjugal love, which ought to be extended unto none, but unto a man's own wife: and it includeth cohabitation with his wife, and contentation with her love only, Prov. 5. 18, 19 a patient bearing with her infirmities and frailties, 1 Pet. 3. 7. with a fatherly care to defend her, 1 Sam. 30. 5, etc. to provide for her in all things, according to his power; which either her necessity or dignity of her rank doth require, 1 Tim. 5. 8. lovingly to govern, direct and instruct her, 1 Cor. 14. 35. yea, and to cherish her, ver. 29. Next, he enforceth this duty by two arguments: The first whereof, is proponed in this verse, to wit, Christ's example, who loved His Church, and from love gave Himself for it. See upon ver. 2. Which example of Christ's love, doth not only enforce the duty as an argument, but also point forth the right manner of the duty, as a pattern: In so far as the husband's love ought to resemble Christ's, to wit, in the chastity of His love, who loveth none to His Church, Joh. 17. 9 the sincerity of His love, who loveth the Church, not for His, but for her advantage, Prov. 8. 30. with Gal. 2. 20. not for what is hers, but for herself, Host 14.- 4- and not in words only, but in deeds also, testifying His love by the effects, Joh. 15. 13. and in the constancy of His love, who loveth whom He loveth unto the end, Joh. 13. 1. even, notwithstanding of their infirmities, Psal. 89. 30, 33. such aught the husband's love to be. Doct. 1. Though husbands are not to suffer their wives to exercise dominion and authority over them, that being contrary to the Ordinance of God, and the good both of husband and wife, ver. 22. 23. yet, seeing the nature of men, and of husbands in particular with relation to their wives, are sufficiently bend of their own accord to exercise any power and authority they have, and rather to exceed their due, than to keep within it; therefore neither ought they themselves so much to mind their power, neither is it so necessary for them to be minded thereof by others, as to be careful how to use their power and authority well, and as it ought: for, therefore the Apostle, though he commanded the wives to submit; yet, he doth not expressly bid the husband's rule over their wives, but, husbands love your wives, as thinking it more fit to let them understand how to use their power well, than to stir them up to the exercise of it. 2. The great and main duty, which an husband, as an husband, aught to learn, and so learn as to practise it, is love to his wife; and so to love her, as to make love kith in all his deportment towards her, and in all those other duties, which he oweth to her; this being that one thing in the husband, which sweeteneth the yoke of subjection laid upon the wife, giveth her courage under it, and maketh her willingly submit unto it, when it receiveth such a sweet return from her husband: for, Paul doth hold forth this as the husband's great lesson, and the sum of all his other duty; Husbands love your wives. 3. There is no husband, whatever he be for birth, parts, authority, or power, who is not tied to love his wife, and to evidence his love to her in all those duties mentioned in opening up the Text: for, he speaketh indefinitely unto all; Husbands love your wives. 4. Neither is there any wife, to whom all those duties, flowing from the fountain of love, are not due by her husband. No meanness of birth, (Esther 2. 17.) no personal infirmity, (1 Sam. 1. 5.) adultery being excepted, Matth. 19- 9- nor frowardness of nature (Joh. 19 17.) do prejudge her of them: for, he speaketh indefinitely also of the wives; Husbands love your wives. 5. Though it concerneth husbands and wives, and others also, who are tied together by mutual relations, as masters and servants, parents and children, to take some sort of inspection one of another, lest any of their relations come short of their duty, 2 King. 5. 13. yet, it concerneth every one most, to make conscience of his own duty, not only to God, but also to his relations, and that, as for other reasons, so for this, There can be no greater encouragement to stir up his relations to make conscience of their duty to him: for, he commandeth every one to mind their own duty most, the wives to submit themselves, the husbands to love their wives, and so in the rest. 6. As Jesus Christ hath deigned Himself to undergo the relation of an husband to His Church; So this, and those other relations taken on by Him, are not empty titles; He doth the duties, which all such relations do bind to, even to the utmost. And particularly. He is such an husband, that for love to His Church, and all other duties flowing from love, He is exemplary unto all other husbands; seeing greater love hath no man than this, that a man lay down His life for His friends, Joh. 14. 13. for, as Paul implieth here, and in the verses following, that Christ is the Church's husband; so he holdeth forth His love as a pattern to be imitated by all; Husbands love your wives, even as Christ also loved the Church. 7. The love which a husband carrieth to his wife, aught to be founded, not upon beauty, riches, health, or any such thing only which is subject unto decay, but also, and principally, upon that unchangeable foundation of the love of Christ unto His Church: which is here held forth, not only as a pattern, but as an argument also, and the reason wherefore husbands ought to love their wives, even as Christ also loved the Church. 8. As those, whom Christ doth love with a special love, are only His, that is, real Believers, who are subject to Him, ver. 24. So Jesus Christ did give Himself to death, not for all and every one, Joh. 17. 9 but only for His Church, which is His All, and consisteth of some of all Nations, and of all ranks in the world, in which respect only Christ is said to have died for all, 1 Tim. 2. 6. for, Paul astricteth both His love and His death to the Church; As Christ also loved the Church, and gave himself for it. See some further Doctrines gathered from the like words, ver. 2.   

Vers. 26. That he might sanctify and cleanse it with the washing of water, by the word,  
HE insisteth upon this excellent pattern of love, by showing two ends, why Christ from love did give Himself for His Church. The first whereof, is attained in the present life, and expressed in this verse, to wit, that He might sanctify those for whom He gave Himself. Which sanctifying work, as it is here taken, doth comprehend that whole complex business of translating the Elect from the state of sin and death, to the state of grace and life, even our regeneration, justification, and the gracious change of our dispositions, or sanctification strictly so called, as Joh. 17. 17. which he calleth a cleansing of us, expressing the manner how Christ doth sanctify His Church, even by doing away the guilt of sin, or obligation to wrath because of sin in justification, Rom. 8. 1. and the filth, power, and activity of sin, in the renovation of our natures after His own Image, Rom. 6. 14. which cleansing work, is here described from the external means and instruments by which Christ doth cleanse His Church, and make application of the virtue and power of His death and sufferings, in order to that end. And those are, 1. the Sacrament of Baptism, called the washing of water, because of the external rite and element used in that Sacrament; and cleansing is ascribed to this washing, not, as if there were any virtue bestowed upon the water by God; whereby grace is conferred and really wrought, 1 Pet. 3. 21. but because, though it be God alone, who wholly and effectually doth sanctify and cleanse us, 1 Cor. 3. 7. yet, this Sacrament, as also the other, are made use of by Him, not only to represent Christ, and those gracious saving works of His, 1 Corinth. 10. 16. but also to confirm the grant of them to us, if we believe, Rom. 4. 11- yea, and to exhibit a greater measure of those saving graces unto us upon our right using of them, 1 Cor. 11. 24. therefore is it, that the thing signified is ascribed unto the sign and seal. Now, the Apostle doth mention Baptism only, and not the Lords Supper, either because there is the same reason for both, and therefore it was sufficient to express the one; or, because Baptism is the first and leading Sacrament, and sealeth up our regeneration and new birth in a peculiar manner, Tit. 3. 5. and therefore it is most appositely mentioned here, where he speaketh of God's work in bringing sinners out of nature unto the state of grace. The second mean and instrument which God maketh use of, is the Word, to wit, the Covenant of Grace revealed in the Gospel, and preached by sent Ministers, Rom. 10. 15. which the Lord doth bless for conveying grace to graceless sinners, and so, for sanctifying and cleansing them, not by any virtue in the sound, syllabs or sentences of this Word, but by the effectual working of His own Spirit, Acts 16. 14. whereby He doth accompany His Word, when, and where He pleaseth, Joh. 3. 8. Doct. 1. The love, which an husband carrieth unto his wife, aught to make itself evident, not only in these things which tend to her wellbeing in things temporal, but also, and chiefly, in his sincere endeavours to bring about her spiritual and eternal good, by labouring to instruct her in the saving knowledge of God in Christ, 1 Pet. 3. 7. lovingly to admonish her for her faults, Job 2. 10. and to pray with her, and for her, 1 Pet. 3. 7. for, the example of Christ's love to His Church which he is to imitate, doth teach so much, seeing He from love gave Himself for the Church, that He might sanctify and cleanse her. 2. As God's Image was lost and forfeited by Adam's fall unto all his posterity: so there was not any possible way, for our recovering of it, except a price, and no less price than the blood of Christ, had been first paid to provoked justice for it: for, Christ behoved to give Himself, and thereby purchase sanctification for us, that so He might sanctify and cleanse the Church. 3. Our dying Lord had an actual intention in due time to sanctify, and accordingly doth regenerate, justify and sanctify, yea, and bring unto glory all those for whom he died, and gave Himself a sacrifice and offering unto God: for, His intentions cannot be frustrated, but He must see the travel of His soul, Isa. 53. 11. Now, that He intended to sanctify all such, is clear; For He gave Himself for it, that He might sanctify and cleanse it. 4. As all those, for whom Christ our Lord did from love give Himself, and whom by His death He intended to sanctify, were in themselves polluted and unclean, lying in their blood, defiled both with the guilt of sin already committed, and with the filthy vileness of sin yet indwelling, Eph. 2. 1, 3. So, such was the fervency of love in Christ to lost sinners, and such was the virtue of His merit, that no uncleanness of this kind did make Him loathe them, or despare of getting them made clean; For that He gave Himself for the Church to cleanse it, supponeth that they were unclean, and yet He loveth them, and from love setteth about to cleanse them. 5. The stain and blot of sin, both in its filth and guilt, hath so much sunk down in, and polluted the whole man in soul and body, that no liquor under heaven can wash it out, or cleanse the soul from it, but only the washing cleansing virtue of Christ's most precious blood; For He gave Himself for the Church, that He might cleanse it. 6. This precious liquor of Christ's blood did not cleanse and sanctify all those for whom He gave Himself, so soon as it was shed upon the cross, no, there neither was, nor can be any cleansing of any by the blood of Christ, until it be effectually applied unto the filthy soul: for, he mentioneth the Word and Sacraments, as the means whereby Christ applieth the virtue of His death, and ascribeth therefore this effect of cleansing unto them; He gave Himself, that He might cleanse it, by the washing of water, by the word. 7. As this work and duty of applying the cleansing virtue of Christ's death by a lively faith (Act. 15. 9) is of all the other most difficult; So the goodness of God hath provided many means, by the help whereof, we may be carried on towards it, the chief whereof are the Word preached, and the Sacraments administrated, the former containing the charter, or grant of Christ, and of all His benefits from God, unto every one, who will receive Him, Job. 3. 16. The latter being the great seal of heaven annexed to this grant, Rom. 4. 11. that thereby we may be more and more confirmed in the faith of it: for. His providing these means, doth point at both the difficulty of applying Christ, and his care to have us brought up to it; That He might cleanse it, by the washing of water, and by the word. 8. The Spirit of God prescribeth means unto Himself, by which He bringeth about the work of grace in graceless sinners, not to tie Himself absolutely, and in all cases to such means, but that we may be tied to depend on Him in the use of them, His ordinary way being to convey grace by these: for, though He may sanctify some from the womb, before they hear the Word, or receive any Sacrament, Jer. 1. 5. yet, He holdeth these forth, as the ordinary means, by which He cleanseth, even the washing of water by the word.   

Vers. 27. That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing: but that it should be holy and without blemish.  
HEre is the second end of Christ's giving Himself for His Church, as also of His sanctifying it; which end is not attained until the life to come: for, (besides that he hath spoken of the Church's state of grace, ver. 26) the words here used, are so comprehensive and large, that they cannot be well understood to have their full accomplishment, until Believers be brought by Christ unto that full perfection in grace which shall be attained in glory. Which state of perfection is here set forth, by that most perfect union and conjunction which the Church shall have with Christ, being presented to Him as the Bride to the Bridegroom, for the through accomplishing of the marriage; by virtue of which most perfect union the Church shall be glorious, that is, perfectly holy and happy, as he after explaineth, showing all evil, whether of sin or misery, shall be removed, even the least spot of sin, or wrinkle through old age or misery, not excepted; and that all contrary good shall be bestowed, both perfect holiness and happiness, in such a measure, that the most rigid critic or Momus himself shall not find any inlack or defect in either, as the word, rendered without blemish, will bear. Doct. 1. All those who are justified and sanctified here, and none but they, shall be glorified hereafter: for, Christ must see the travel of His soul, Isa. 53. 11. which is not only to sanctify those for whom He gave Himself, ver. 26. but also to glorify them, and to bring them to glory by the way of holiness; That He might present it to Himself a glorious Church. 2. Christ hath purchased by His death, not only sanctification to His Church, but also heaven itself, and therefore our glory in heaven is not merited by our holiness, but, being purchased by Christ, is freely gifted to us, Rom. 6. 23. He gave Himself for it, that He might present it to Himself a glorious Church, saith he. 3. Though Belivers, even while they are here, be brought near to God in Christ by faith, Eph. 2. 13. and have fellowship with the Father, and with His Son Jesus Christ, 1 Joh. 1. 3. yet all that fellowship and nearness, is but a distance and kind of estrangement, being compared with that most perfect presence and intimate fellowship, which shall be enjoyed hereafter; the former being but mediate, through the glaste of Ordinances, 1 Cor. 13. 12. frequently interrupted, Psal. 30. 7. and no ways full, 1 Cor. 13. 12. but the latter shall be immediate, 1 Cor. 13. 12. constant, 1 Thess. 4. 17. and so full, that they who enjoy the meanest degree, shall find no inlack, Psal. 17. 15. for, he speaketh of Christ's presenting His Church to Himself in glory at the great day, as if there were nothing but uncouthness and distance betwixt Him and the Church until then; that he might present it to himself a glorious Church, saith he. 4. Though every believing soul is, when the Father draweth it to Christ, contracted and handfasted with Him, Host 2. 19, 20. yet, for good and wise reasons, it pleaseth the Lord Christ to delay the taking of us home to Himself, and the accomplishment and consummation of the begun marriage, until all the Elect, being effectually called, shall be presented to Him at once; and so this spiritual marriage shall be fully accomplished betwixt Jesus Christ and the Bride, the Lamb's wife, Rev. 19 7. even as in earthly marriages, there is first, a Contract, or Espousals, and then, for just and honest reasons, some space of time ought to intervene betwixt that and the full accomplishment of the marriage, Deut. 20. 7. Matth. 1. 18. for, Paul showeth that then, at the great day the whole Church of real Believers shall be presented to Christ, as the Bride is to the Bridegroom, for the solemn consummation of the marriage; That he might present it to himself a glorious Church. 5. As believing souls, even after their being contracted with Christ by faith, and after they are renewed and cleansed in part, do not get all their filthy garments put off, there being a body of sin and death which cleaveth unto the best: So, at the final solemnisation of the marriage in the great day, the Church of Believers, the Bride, and Lambs wife, shall be clad in garments of glory, being fully freed from the smallest remnant of sin and misery, and made wholly glorious both in soul, (Matth. 22. 30.) and body, Phil. 3. 21. for, he saith, that he might present it unto himself a glorious Church, not having spot, or wrinkle, etc. 6. Those garments of glory, and needlework, wherewith the Church the Lamb's wife shall be arrayed in the marriage-day, are dearly purchased, and freely bestowed upon her by Christ her Bridegroom and head: for, Paul saith, Christ gave himself for the Church, that he might present it to himself a glorious Church, not having spot or wrinkle, &c, 7. This perfect glorious state, wherein the Church shall be for ever with Christ her Lord, her Head, her Husband, is such, as none can positively declare what it is, yea, neither can the heart of man comprehend it, and all the knowledge which can be here in our state of imperfection attained of it, is not so much positive, or a knowing what it is, as negative, or a knowing what it is not, by removing all those things from it, which imply the least degree of sin and misery: for therefore doth Paul set it out here by four negatives, Not having spot or wrinkle, or any such thing, and without blemish, and by one affirmative only, that it should be holy.   

Vers. 28. So ought men to love their wives, as their own bodies: he that loveth his wife, loveth himself.  
FOlloweth the second argument to enforce this duty of love upon husbands towards their wives, taken from the near conjunction betwixt husband and wife, which he doth propound in this verse, by showing that the wife is the husband's body, in so far, as by the law of marriage (which shall be explained, ver. 30.) they two become one flesh; so that in loving her, he doth love himself, to wit, not so much, because his so doing tendeth to his own good and peace, (though that be also truth, Prov. 5. 17, 18, 19) as that she is his own body, a piece of himself, yea and his whole self, or a second self, they two being one flesh; and therefore he ought to love her, yea, and to love her with the same sincerity and ardency of affection, kithing in the same or like effects, wherewith he loveth his own body, yea both his soul and body, which are himself: for the words, as their own bodies, are both an argument to enforce upon them the duty, and a rule to direct them in the right manner of practising the duty. Doct. 1. As love in husbands toward their wives, after the pattern of Christ's love unto His Church, is a most necessary duty; So (considering the many quench-coals of love, which the mutual infirmities both of husbands and wives, do frequently furnish, together with that natural proneness, which is in corrupt man, being advanced and preferred above others, to abuse his authority, to domineer with a kind of tyranny over such as are under him) it will be found a task not so easy, as at the first it would appear, for husbands to keep this affection and love flowing from the right fountain, and manifesting itself in all its necessary effects towards their wives: for, to what purpose else doth he reiterate this exhortation, and enforce it by so strong and convincing arguments? So ought men to love their wives, as their own bodies. 2. That place of honour and superiority, which God hath given the man over the wife, as appointing him to be her head, doth tie him unto answerable duty; so that the greater his honour is, the greater is his burden: and in particular, it bindeth him to love her; and from love to govern, instruct, cherish her, and provide for her, and to all other things by proportion, which the head doth for the body: for, from what he said, ver. 23. that the husband is the head of the wife, he inferreth here, So ought men to love their wives, as their own bodies. 3. Though there be a sinful love to a man's self, whereby a man preferreth himself, and the fulfilling of his inordinate desires to God's glory and the good of his neighbour, Philip. 2. 21. which by all means is to be eschewed and mortified, Luke 9 23. yet, there is an orderly, lawful, and allowed love to self, whereby a man doth seek his own preservation, both in soul and body, by just and lawful means, with due subordination to God's glory, and without any opposition to, or setting himself against his neighbours good: for, Paul supponeth this love ought to be in every man towards himself, and doth urge it, as the reason and rule of the love which the husband oweth to his wife, while he saith, men ought to love their wives, as their own bodies: he that loveth his wife, loveth himself. 4. The love which husbands do carry to their wives, ought not to have its rise from any such extrinsical considerations, as love to their own peace and ease, fear of shame and disgrace, if, through want of love, secret discontents break out to public strife, or from any satisfaction which they find to their carnal affections, but from respect to Gods holy Ordinance, whereby their wives are made a piece of themselves; hence their love shall be most native, operative, yea, and insuperable by any provocations or infirmities, when they shall look upon their wives as themselves, and consequently upon their infirmities; shame, hurt, as their own: for, Paul will have their love to flow from this fountain, while he saith, men ought to love their wives as their own bodies, etc. 5. That husbands may carry themselves aright towards their wives, (which holdeth of all superiors with relation to their inferiors) they would seriously consider, not so much what is in the power of their hand, and what they are able to do, or may be for their profit and advantage, or tend to get themselves obeyed, feared and respected to the utmost, as what they ought, and is incumbent for them to do, and what the Law of God, and the state they are in, do require from them as their duty: for, the Apostle repeateth the former exhortation, held forth, ver. 25. with the addition of one word, to wit, aught, whereby he mindeth husbands, that the thing pressed was their duty, and therefore they were to mind it; So ought men to love their wives, saith he.   

Vers. 29. For no man ever yet hated his own flesh: but nourisheth and cherisheth it, even as the Lord the Church:  
HE proveth the consequence of the former argument, to wit, that husbands are to love their wives, because they are their own bodies, by three reasons. The first is taken from the universal custom of all men, to wit, who are in their right wit, not demented and woefully deluded by the devil: which is set down, first, negatively, no man did ever hate his own flesh, or from hatred did any damage to it; and next, positively, every such man doth to his utmost provide for, and allow upon his own flesh, all things necessary, both for nourishing, or feeding it, and for cherishing and keeping it warm, with such a sort of care and tenderness, as hens have toward their young ones, while, by casting their wings over them, they do with their own natural heat keep the young ones warm: for, the word rendered cherishing, is a mephor taken from the practice of those tender and loving creatures: By all which, he not only proveth that husbands should love their wives, as being their own body; but also hinteth at some of those effects, wherein their love should be made manifest, whereof particular mention shall be made among the Observations. Secondly, he proveth the same consequence, and also further cleareth with what care and tenderness the husband should carry himself unto his wife, as to his own body, from Christ's example, who nourisheth and cherisheth the Church, His body, by providing for her, and allowing on her all things necessary for soul and body. Doct. 1. It is no less monstruous and unnatural, for a man to hate, and from hatred to carry himself austerely, saucily and undutifully to his wife, than if in a fit of frenzy he should hate, and from hatred refuse to do all duty to himself; But in stead thereof to be cruel against himself: for, the Apostle mentioneth this, no man, not demented, did never hate his own flesh, to show that therefore husbands ought as much to abhor and abstain from hating their wives; for no man ever yet hated his own flesh. 2. It is not sufficient that husbands do not carry any hatred to their wives, but they must also love them, and evidence their love to them, not in empty words, and flattering insinuations, but in providing all things necessary for them both in food and raiment: for, he holdeth forth indirectly the husband's duty to his wife, in that allowed care which every man hath, or aught to have of his own flesh; No man ever yet bated his own flesh, but nourisheth and cherisheth it. 3. It is the duty of an husband to provide things necessary unto his wife, not grudgingly, or too sparingly, as to a stranger, or to his child or servant; but liberally according to her rank and station, as being his equal; and confidently, without craving an exact account from her, of every thing which she receiveth, as having a common right and interest with him in all things that are his; and cheerfully, by testifying such contentment in her, even while he bestoweth things necessary on her, as he would do in bestowing the same or the like on himself: for, so much is employed in a man's nourishing and cherishing of his own flesh, which is held forth as the rule of the husband's tender care and liberal benevolence toward his wife; but nourisheth and cherisheth it. 4. The husband, under pretence of cherishing his wife, ought not to pamper her, or lavishly to waste his estate in upholding her prodigality in apparel, unnecessary, expensive ornaments, and such like vanities; but the rule according to which he is to walk in those things, and more than which the wife ought not to expect from her husband, nor yet complain if he come up to it, is what his own rank requireth, his necessity doth permit, and that tender care which is taken by him in nourishing and cherishing himself: for, this is here held forth as his rule, But nourisheth and cherisheth it, to wit, his own flesh. 5. Though there be an excessive pampering of the flesh, which is sinful and forbidden, when provision is made for it to fulfil the lusts thereof, Rom. 13. 14. yet there is a lawful and necessary care of the flesh, or of a man's own body, whereby things necessary for food and raiment are bestowed upon it, in so far, that health and strength be not inlacking for discharging the duties of our calling: for, Paul doth not condemn, but approve this custom among men, that no man ever hated his own flesh, but nourisheth and cherisheth it. 6. As Christ's example in His dealing towards the Church, is a most excellent copy, to be eyed and imitated by husbands in their carriage toward their wives, and that not only in their love, but in all those other duties, flowing from love, which they owe unto them; So it doth concern both husbands and wives, to eye this pattern much, and to draw their motives and encouragements unto their mutual duties from it, as that which will much conduce to keep their hearts in a spiritual frame, even in those performances, and to prevent that carnal, worldly disposition which the misguided care of performing such duties, as the married-state of life calleth for, doth usually contract: for, as he propounded Christ's example, for a motive to, and pattern of the duty of love, ver. 25. so of those duties also, of nourishing and cherishing, which flow from it, in this verse, even as the Lord the Church. 7. A husband's care ought to extend itself not only to nourish and cherish his wife in things temporal, and which concern her body only, but also in things spiritual, and which concern her soul; and therefore he would be circumspect, lest (under pretence of eschewing all suspicion of displeasure with her, and of giving necessary tokens and evidences of his love and kindness to her, in order to his outward cherishing her) he do neither willingly neglect the care of her salvation, or by fondness or lightness incapacitate himself to do her any good in that respect: for, Christ doth nourish and cherish His Church, by taking care of, and providing mainly for, the souls and eternal state of His People; and husbands are commanded here to make Him their pattern, Even as the Lord the Church, saith he.   

Vers. 30. For we are members of his body, of his flesh, and of his bones.  
HE giveth here a reason why Christ doth so cherish His Church, where, in stead of naming the Church expressly, which the sequel of his discourse did require, he mentioneth himself and other true Believers among the Ephesians under the pronoun we; the Church here spoken of, for whom Christ did give Himself, being only made up of such: And the reason is taken from that near and strict union, or that spiritual marriage, which is betwixt Christ and Believers, whereof that ancient marriage betwixt Adam and Eva was a kind of type and shadow, as appeareth from the words here used,, which are taken from Gen. 2. 23. and were uttered at first by Adam concerning himself and his wife, but are here, by allusion to that marriage of theirs, made use of, to set forth the spiritual marriage betwixt Christ and His Church, the tie and bond whereof is so near and strict, that as the Apostle showeth, all Believers are members of His body; yea, not only of one nature with him, which is common to them with all mankind, but also as they are new creatures, they have their original and nourishment from Him, even from His flesh and bones, in so far, as they owe the beginning, progress and accomplishment of their spiritual life, to Christ His taking on of flash, and His suffering in the flesh, and by the virtue of those His sufferings, they are quickened and fed, and so are of His flesh, and of his bones. Doct. 1. Then do we speak, and hear to our comfort and edification, these truths, which express the tender and warm care of Christ unto His Church, when we make application of them to ourselves, and by a lively faith do enter ourselves among these for whom He doth so care: for, the Apostle, having in the preceding verse spoken of Christ's nourishing and cherishing of His Church, applieth that to himself, and other true Believers among the Ephesians, while he saith, for we are members of his body. 2. Then may we upon good grounds apply these general truths unto ourselves, when, as members of Christ's mystical body, we draw our spiritual life and nourishment from that virtue and influence which Christ hath purchased by His sufferings in the flesh: for, upon this ground, Paul doth substitute himself, and other true Believers in stead of the Church, and claimeth interest in Christ's tender and warm care, whereby He doth nourish and cherish His Church, while he saith, we are members of His body, of His flesh, and of His bones. 3. There is no relation, which Christ hath taken on toward His Church, but it bindeth him to, and accordingly he will perform all those, answerable duties which men under these relations are bound to perform toward those to whom they have them: for, he giveth a reason, why He did nourish and cherish His Church as a man doth his body, and a husband ought to cherish his wife, because he had taken on the relation of an head and husband to His Church, while he saith, we are members of His body, of His flesh, and of His bones. 4. As true Believers have a twofold being, one natural, and another spiritual; so they have a twofold original, answerable to each of these: In their natural being they owe their original under God unto their parents, as being bone of their bones, and flesh of their flesh, as Eva the first woman did owe it to her husband. But as they are renewed and born over again, they owe their spiritual being, not to the will of the flesh, or the will of man, Joh. 1. 13. but to the virtue of Christ's obedience, and sufferings in His flesh, 1 Joh. 4. 9 for, he saith not, they are bone of His bones, and flesh of His flesh, as Adam saith of his wife, Gen. 2. 23. to point that she did owe her natural being unto him, as being come and made of him, but that they were of His bone and flesh, to wit, in their spiritual being, as they were renewed and members of His body; for we are members of his body, of His bone and of His flesh.   

Vers. 31. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.  
THis verse, in the literal, plain and historical sense of the words, holdeth forth the law of marriage, binding all married parties in all times, which was pronounced by Adam, Gen. 2. 24. and approved by God Himself, Matth. 19 5. And the words taken in this sense contain the third reason, to prove the former consequence, ver. 28. that seeing wives are the bodies of their husbands, therefore they should be loved. The argument is taken from that law of marriage, expressly declaring that for this cause, to wit, because the wife is bone of his bone, and flesh of his flesh, as the cause is expressed, Gen. 2. 23, 24. which is the same in effect with the cause given, ver. 28. even because she is the body of the husband, to which this verse literally taken doth relate, or to the thirtieth verse immediately preceding, in so far as the strict union, which is between married parties, is there alluded unto: Upon all which causes, or rather one and the same cause expressed in all those places, that law doth declare, first, That the man is to leave father and mother, to wit, not by casting off natural affection to his parents, Gen. 44. 34. or by refusing to help them in their strait, 1. Tim. 5. 4. but by loving his wife more than them, and by leaving his father's family, if he, his wife and they cannot live all together, and by joining in a new family with his wife, Gen. 28. 5. as is further cleared by the second thing here declared, to wit, that he ought to be joined inseparably to his wife, and that both in affection, Prov. 5. 19 and cohabitation, dwelling with her, 1 Pet. 3. 7. The word in the original, doth signify such a joining, as that of two boards of timber, firmly glued together; not as if a man were to reside constantly at home: for, the Merchant, the Lawyer, and men of other employments also, must some times go abroad, Prov. 7. 19, 20. But his fixed dwelling should be with her, and his presence also, so far as his necessary calling shall permit, so that he is not without necessity to be absent from his own home, Prov. 5. 19 And, thirdly, this law declareth, that they two shall be one flesh; which implieth, first, a most strict union, so that they cannot be separated, (except in the case of adultery, Matth. 19— 9— and wilful desertion of the one party, persisted in, after all means used to the contrary, 1 Cor. 7. 15) more than a piece of a man's body, may be cut off from the rest: And, secondly, a most intimate communion, whereby they have common goods, common friends, yea, and all things common, as if they were but one person: And thirdly, the lawful and sanctified use of the marriagebed, allowed unto them of God, which out of the case of marriage is sinful and damnable, 1 Cor. 6. 16. Heb. 13. 4. But for further clearing of the words, know, that beside their literal and historical sense, God intended that the purpose contained in them, concerning the carnal marriage of man and woman, should represent and shadow forth somewhat of Christ, and of that spiritual marriage between Christ and the Church, as appeareth from the situation of the words, immediately after ver. 30. which doth evidently speak of Christ, as is already shown; and before verse 32. where he declareth, that the purpose in hand is a mystery, and to be understood of Christ and the Church: now, the purpose here expressed, doth hold in Christ, by analogy and proportion, in so far as Christ did leave His Father, by laying aside the glory which He had with Him, Joh. 16. 28. and taking on the form of a servant, Philip. 2. 8. and did leave His mother Mary also, and her house and family, Luke 2. 49. that He might purchase a bride unto Himself, (See ver. 25. 26.) to whom He doth cleave inseparably: Rom. 8. 35. and with most tender affection, Heb. 4. 15. by virtue of which spiritual marriage, Christ and Believers become, though not one flesh, yet one spirit, 1 Cor. 6. 17. being most strictly tied together by His Spirit, and the grace of faith, from which conjunction, Believers so espoused, become fruitful in good works, and do bring forth fruit unto God, Rom. 7. 4.  
From the literal sense of this verse, Learn, 1. The love of married parties ought to be very great, and second to no love else, but that which we owe to God: for, even the love we owe to parents, from whom we have our being, aught to give place unto it; A man shall leave father and mother, saith he, and be joined unto his wife. 2. It is lawful and allowed of God unto all persons of all ranks, being come to mature age, (1 Cor. 7.- 36-) and especially to those who have not the gift of continency, (1 Cor. 7. 9) to enter the married state of life, only if they marry in the Lord, 1 Cor. 7. 39 and therefore the doctrine forbidding marriage to all those who bear office in the Church, is the doctrine of devils, 1 Tim. 4. 1, 3. for, the text speaketh of all men indifferently; A man shall leave father and mother, and be joined to his wife. 3. Divine commands are always founded upon most just reasons, which would be eyed by us, that so our obedience may be more willing and cheerful, yea, a piece of reasonable service unto God, Rom. 12. 1. for, this command given here unto husbands, to cleave unto their wives, is not nakedly propounded, but with a strong reason annexed for enforcing the duty enjoined by it: For this cause, saith he, shall a man be joined unto his wife. 4. As children are not to remain always childish, but being come to age and understanding, aught to bestir themselves in providing things necessary and honest, according as the station, wherein they are placed by God, shall require; So parents ought to remit somewhat of their fatherly authority over their children, as they grow in age and understanding, not expecting nor requiring that children, now come to age, should absolutely and in all things as formerly, depend upon the counsel and direction of parents, or give themselves wholly to mind their concernments, neglecting every other thing else which may concern themselves: for, this Law, supponeth a state of childhood, wherein children are to be wholly under the authority of parents minding their concernments and at their direction, and that their coming to age, and entering the married state of life, doth give them more liberty to follow their own direction, and to do for themselves; a man shall leave father and mother, and be joined to his wife. 5. Whatever hath been the corrupt custom of men, to the contrary, Gen. 4. 19 Yet, according to the first institution of marriage, only two, one man and one woman, and not moe, either of the one sex or the other, may be lawfully married together at once: for, the law saith, a man shall be joined to his wife, not to his wives, and they two, not they three, or four, shall be one flesh.  
From the mystical application of the words, and of the purpose comprehended in them, Learn, 1. So great a depth is Scripture, that in some parcels thereof, which do appear most plain and easy to be understood, many dark and hid mysteries do lie undiscovered: for, under this plain history of the marriage of our first parents, that great mystery of the spiritual conjunction of Christ and His Church, was also held forth, as the Apostle doth here make clear; For this cause shall a man leave father and mother. See further to this purpose, upon Gal. 4. ver. 24. doct. 1, 2. Doct. 2. So holy and honourable is the ordinance of marriage in itself, and so highly ought it to be esteemed of by us, that God maketh use of it to shadow forth that blessed union and most holy communion which is betwixt Christ and His Church: for, what was spoken historically of marriage, is here applied mystically to Christ; For this cause shall a man leave, etc. 3. As the Church of true Believers, is the Bride, the Lamb's wife, espoused already to Christ; So never any man did more to purchase a Bride to himself, than Christ hath done for His. He laid aside the glory which He had with the Father, and became of no reputation, as was mystically foretold in this history of the first marriage; A man shall leave his father and mother. 4. The great travel and trouble which Christ was put to for purchasing a Bride unto Himself, doth not make Him regard her the less now when He hath her: for, He doth inseparably cleave unto her, with most ardent and exemplary affection, as was also mystically foretold; And shall be joined to his wife.   

Vers. 32. This is a great mystery: but I speak concerning Christ and the Church.  
THe Apostle concludeth this purpose concerning the spiritual conjunction of Christ and His Church, here made use of to illustrate that near conjunction betwixt husband and wife, with an observable acclamation, that it is a great mystery: which word, as it is usually taken in Scripture, doth signify a thing secret, not obvious to every understanding; and hid, either in itself, or in its cause and reason, whether it be held out in plain terms, or under the vail of some external sign or figure to represent it. See 1 Tim. 3. 16. Eph. 3. 3. 1 Cor. 15. 51. Rom. 11. 25. 2 Thess. 2. 7. And lest, by reason of his speaking all alongs of the bodily marriage betwixt husband and wife, any had so far mistaken him, as to think he called that a mystery, therefore he explaineth himself, by showing he was to be understood, not of the bodily marriage, but of the spiritual, or that strict union or conjunction which is betwixt Christ and His Church. Now he calleth this union a great mystery, because it is a thing hid in itself, before it be revealed, 1 Cor. 2. 7, 8. yea, and after, it remaineth unsearchable by the light of reason, how Christ, now glorified in heaven, can be one with us on earth, and can only be acknowledged by faith, Heb. 11. 1. Beside, the bonds of this blessed union and conjunction, are not natural or bodily, but spiritual, even the Spirit of Christ, Eph. 2. 18. and the grace of faith, Eph. 3. 17. and therefore, though the conjunction, following upon these bonds, be real, (Joh. 17. 21.) operative, (Joh. 15. 5.) and indissoluble, Joh. 10. 28, 29. yet the way of it, is wholly spiritual and heavenly: and consequently not so much to be searched into by reason, what, or how it is, as to be believed that it is, and improved for attaining and finding in ourselves those blessed effects, which do attend it where it is. Doct. 1. That Papists have not ground from this place to make marriage a Sacrament properly so called, is clear from the Apostles own commentary, whereby he showeth by the mystery here spoken of, he doth not understand the bodily marriage, but the spiritual: beside, that the word mystery, as we show, in the use of Scripture, doth signify a sacred secret, not obvious to ordinary capacity, and therefore every mystery is not a Sacrament, (See 2 Thess. 2. 7. Rom. 11. 25.) This is a great mystery: but I speak concerning Christ and the Church. 2. The more a man doth attain to know of this mystery of the mystical union and conjunction which is betwixt Christ and His Church, the more he will be ravished with admiration at the unsearchable deepness and profundity of it, so far will he be from thinking himself able sufficiently to comprehend it: for, even Paul, who saw as far in this mystery as any other, Eph. 3. 4. doth stand, admire and cry, This is a great mystery. 3. As Ministers are bound to set forth to the Lords People that most near and blessed union betwixt Christ and believing souls, and to press upon them the study of the knowledge of it; So, both Pastors and People have need of much sobriety of spirit in diving into this subject, not trusting to the quickness of their own wit, nor judging of it by natural reason, but resting upon what God hath revealed and made known concerning it, and choosing rather to remain ignorant where he hath not revealed, than curiously to search and pry further than is revealed: for, Paul, while he is instructing them in this subject, seeth it necessary to mind them of the profoundness of it; this is a great mystery. 4. As we are ready through ignorance, or inadvertence, to mistake the right meaning and sense of Scripture; So the Spirit of God, speaking in Scripture, hath carefully guarded against all such mistakes, while he doth clear the right and genuine sense of a doubt some and dark Scripture, by Scripture itself, either in the same place, or another: for, so doth Paul here, while, to obviate a possible mistake, he saith, But I speak concerning Christ and the Church.   

Vers. 33. Nevertheless, let every one of you in particular, so love his wife, even as himself, and the wife see that she reverence her husband.  
HE doth here, by way of diversion from dipping further at this time in that spiritual conjunction of Christ and His Church, exhort both husband and wife, to learn from that forementioned law of marriage a short sum of their respective duties: and, first, that every husband, without exception, or admitting any excuse, would love his wife as himself, that is, seeing she is a piece of himself, as ver. 28. otherwise if the particle as, were only a note of similitude, comparing different things, and making a man's love unto himself the rule of his love unto his wife, Then every man's neighbours should be equally loved with his wife; for, every man is to love his neighbour as himself in that sense, Gal. 5. 14. And, secondly, he enjoineth the wife, that she reverence, or as the word signifieth, from love do fear her husband: the meaning whereof is, that she inwardly acknowledge that degree of honour which God hath put upon him, 1 Cor. 11. 3. and give evident testimony of her inward esteem, in words, 1 Pet. 3. 6. actions, and whole carriage, and especially in her loathness to offend him, 1 Pet. 3. 2. Doct. 1. Though there be some latent mysteries intended by the Spirit of God, to be set forth by some plain histories, recorded in Scripture, besides their historical and literal sense; yet we are not, upon that pretence, to turn the whole Scripture into an allegory, as if no more were intended in those Scriptures by the Spirit of God, but only to set forth the spiritual mystery; We ought to look upon the historical and literal sense of them also, and mainly, and make such use of them as being so taken, they will afford: for, Paul, having shown the mystical and allegorical use of Adam's words, doth divert from that consideration of them, and pointeth forth what the plain history doth teach concerning the duties of husband and wife; Nevertheless, saith he, Let every one of you in particular so love his wife. 2. It is not unprofitable for people, that Ministers do wind up their large exhortations in a short and pithy sum of what they have spoken at greater length, whereby the memory of people may be somewhat helped, and their affections also may be more forcibly wrought upon, when the strength of a large discourse is contracted in two or three words, and presented both to the understanding and affections of people at once: for, so doth Paul in the conclusion, sum up what he had spoken at large, from ver. 22. of the duties both of husbands and wives, in two succinct sentences; Let every one of you so love his wife, etc. 3. Then do people receive and hear with profit these exhortations which are spoken unto all in general, when they make application of them to themselves, as if they were delivered unto them in peculiar, and by name: for, what the Apostle spoke indefinitely unto all, ver. 25. he doth here make particular application of it unto every one; Nevertheless, let every one of you in particular, so love his wife. 4. As married parties are ready to forget their mutual duties, yea, and to sport at such doctrine, which doth press and enjoin those duties; so the Ministers of Christ, would not only inculcate them the more frequently, but also deliver their exhortation of that kind, with greater weight and authority: for, the Apostle not only repeateth, but, in an authoritative commanding way, bindeth this exhortation on them; Let every one love his wife; and the wife see that she reverence. 5. As we would labour to infix in our memories a short sum of our most necessary duties; so also of the most moving and taking argument, to enforce the practice of these duties, otherwise the naked knowledge of our duty will prove but ineffectual, to lead us captive, to walk in it: for, Paul summeth up both the husband's duty, and the strongest argument to enforce the duty, taken from that near union between him and his wife; Let every one of you so love his wife, as himself. 6. Then, and only then is the duty of subjection and obedience of inferiors toward their superiors, sincerely and heartily discharged and accepted of by God, when it floweth from inward reverence and hearty esteem, in the former, toward the place and dignity, conferred by God upon the latter: for he here commandeth wives to give reverence to their husbands, thereby pointing at the right fountain of that subjection, which he had formerly pressed upon them, ver. 22, 24. even fear flowing from love; And the wife see that she reverence her husband.    

CHAP. VI  
IN the first part of this Chapter, the Apostle insisteth further upon those duties, which are incumbent to Christians as they are members of families. And, first, he presseth upon children obedience to their parents, 1. from the equity of it, ver. 1. which he cleareth from the fifth command, ver. 2. Secondly, from the advantage which should redound to them by it, ver. 3. Next, he presseth upon parents, to hold off the two extremities of rigidity and indulgence towards their children, ver. 4. Thirdly, he presseth upon servants obedience to their masters, which is set forth by several of its necessary qualifications and properties, ver. 5, 6, 7. and enforced from the great advantage, which they should reap by it, ver. 8. Fourthly, he presseth upon masters their duty, which is to be accompanied with the like qualifications, fear and trembling only being excepted, ver. 9  
In the second part, he presseth one duty which belongeth unto all Christians in general, even to prepare for a Christian warfare. And, 1. more generally, that they would take unto them spirits, by making use of the strength which they had without themselves in the Lord Christ, ver. 10. and of the saving graces of God's Spirit inherent in themselves, ver. 11. which he enforceth from the nature of the warfare and terror of the adversary, ver. 12, 13. Next, he exhorteth them more particularly, to put on, and make use of six several pieces of the Christian armour, 1. The grace of sincerity. 2. The inherent righteousness of an holy conversation, ver. 14. 3. A resolute frame of heart to charge through all difficulties, ver. 15. 4. The grace of faith, commended from its excellency and usefulness, ver. 16. 5. The well-grounded hope of salvation. 6. Acquaintance with the Lords written Word, ver. 17. Thirdly, he presseth the exercise of prayer, as necessary for the obtaining and right usemaking of all those, ver. 18. exhorting them to pray for utterance and boldness to himself in particular, ver. 19 because of his office and bonds, ver. 20.  
In the third part of the Chapter, he concludeth the Epistle, 1. by showing he had sent Tychicus, (whom he highly commendeth) to inform them of his own particular affairs, ver. 21. and to comfort them, ver. 22. Next, by his usual fare-well-wish for them in particular, ver. 23. and for all the lovers of Christ in general, ver. 24.  

Vers. 1. CHildren, obey your parents in the Lord: for this is right.  
THe Apostle doth now fall upon the duties of parents and children. And, first, beginneth with children: the word rendered children, signifieth these who are begotten, even though now come to perfect age. See upon Col. 3. ver. 20. doct. 2. These he enjoineth to obey their parents: where, by parents are meaned not only the immediate, but also the mediate parents, as grandfathers, etc. Gen. 50. 23. yea, and those also, who are in the place of parents, Luk. 2. 48, 51. Now, the obedience here enjoined, is as comprehensive, as that honour enjoined to be given unto parents by children in the fifth command, which is cited, ver. 2. to enforce the obedience here spoken of: and it implieth, first, inward reverence, or acknowledgement of that eminency, in which God hath placed parents above their children, joined with fear, Leu. 19 3. and love, 1 Tim. 5.- 4- to be testified, as by other outward signs, so by reverend speaking of them, and to them, Prov. 30. 17. 2. Obedience, more strictly taken, so as that children receive the instruction of their parents, Prov. 1. 8. execute their lawful commands and directions, even though they be burdensome and hazardous, Gen. 37. 13. 1 Sam. 17. 20. and accept with patience their reproof and correction, Prov. 15. 5. even though their parents be in some respects faulty therein, Heb. 12. 9, 10. And, thirdly, gratitude and thankfulness, so as that they help parents, when their necessity requireth, 1 Tim. 5. 4. and bear with, and cover their infirmities, Gen. 9 22, 23. Prov. 23. 22. Now, this duty of obedience in children, is first explained from the manner, motive, and rule of it, while he saith in the Lord. See this phrase explained upon chap. 5. ver. 22. Secondly, it is urged by two arguments, the first whereof, is in this verse, and taken from the equity and righteousness which is in it, even that children should do all the forementioned duties unto their parents, to whom under God they owe their very being: The Laws of all Nations, even of the most barbarous, do enjoin it; an● all creatures, who have life and sense, are carried in some measure by a kind of instinct unto it. Hence Learn, 1. The great and main duty, which a child, as a child, aught to learn, and so to learn as to practise, is to obey his parents, even to receive their instructions, and execute their lawful commands; this being a duty, which of any other, proud and rebellious nature is most averse from, and yet such as nature itself doth plead for its equity: so, that whatever children be otherwise for beauty, for strength, for quickness, wisdom, activity, learning, preferment or honour; yet this being inlacking, they fight against the very law and light of nature, and so are a reproach to their parents, Prov. 19 26. and do accelerate the judgement of God upon themselves, 1 Sam. 2. 25. for, though the obedience here enjoined, doth draw with it all those other duties, which children owe to their parents, as was shown in the exposition; yet, it doth, in the first place, signify a submissive harkening unto, and obeying of their lawful commands, as the word in the Original doth imply, which he doth mainly press upon children; Children obey your parents. 2. This duty of obedience to parents, belongeth unto all children whatsoever, so that neither age, sex, place, honour, or condition, do exempt them wholly from it, 1 King. 2. 19 for, he speaketh indefinitely unto all children, and of both sexes; Children obey your parents. 3. Children are bound to obey not only one, but both their parents, the mother as well as the father: yea, the holy Ghost doth expressly provide for the mother, giving her the precedency, Leu. 19 3. because, her sex being weaker, she is the more subject to be despised: for, he useth a word common to both father and mother, while he saith, Children obey your parents. 4. It is not sufficient that children obey their parents, either from a natural instinct or fear of their displeasure, or hope of great things to be received from them and enjoyed by them; but their obedience must flow from conscience of duty towards God, who doth enjo 〈…〉 it, and be regulated by, and subordinated to, that obedience, which they owe to Him; otherwise their obedience is only heathenish and natural, but not Christian: for, he commandeth, Children, obey your parents in the Lord. 5. The nature of man, is, since the fall, become so perverse and backward, that there is need of a spur of earnest exhortation, enforced with strong and evident reason, to stir us up, even to those duties which are written in broadest letters upon every man's heart by nature: for, the Apostle seeth it necessary, not only to exhort unto this duty of obedience to parents, but also to enforce his exhortation by arguments; For this is right, saith he. 6. The first and chief motive, which ought to set us on work to any duty, is not so much the advantage, which may redound to us by the practice of it, as the equity and righteousness which is in the thing itself, as being commanded by God, and well pleasing in His sight: for, he enforceth obedience to parents, from the equity of it, before he mention (ver. 3.) the profit, which should accresce unto children by it; For, this is right, saith he.   

Vers. 2. Honour thy father and mother, (which is the first commandment with promise.)  
THe Apostle (passing-by all other reasons to prove the equity of the former injunction) doth pitch upon one, to wit, the Law of God enjoining this duty in the fifth Command. The scope of which Command, is, to prescribe all those duties which inferiors owe to their superiors, and, by consequence, which superiors owe to their inferiors; where all superiors are expressed by the name of father and mother, because the authority of parents is most natural, and the yoke of it most easily comported with; and therefore all other authority goeth under the name of that, to render it less invidious to those who are to be subject unto it. And the duty enjoined to inferiors, is their giving honour to superiors, which implieth (as was shown, ver. 1.) reverence, obedience and gratitude. Now, this command is described from its precedency, as being the first and most weighty command in all the second table; and from the manner of propounding it, not nakedly, but with a special promise of a particular mercy subjoined to this command in particular, and expressed, ver. 3. which cannot be said of any other command: for, the promise annexed to the second, is a general promise of mercy, made to such as keep all the commands. Hence Learn, 1. Whatever God hath commanded in His Word, is most righteous, equitable and just: for, he proveth that it is right for children to obey their parents, because the Law of God enjoineth honour thy father and mother. 2. Though the Law of Ceremonies, given by Moses, doth not oblige Christians, (Christ, the substance of those shadows, being come, Col. 2. 17.) nor yet the judicial Law, which was given to the Jewish Commonwealth, and to stand and fall with it, Numb. 36. 6, 7. yet, the moral Law, or the Law of the ten Commandments, as being never yet repealed by God, doth stand in force, and is binding unto Christians: for, Paul doth urge this duty of obedience unto parents upon children, because the moral Law enjoineth it; Honour thy father and mother, which is the first commandment with promise. 3. So far is God from abolishing different ranks, degrees and states among men, that He taketh special care to have those, and public order in those inviolably preserved, while He not only enjoineth the respective duties of superiors and inferiors, but also giveth them the first and chief place among all those other duties which man doth owe to man: for, saith he, honour thy father and mother, by whom, as we show, are meaned all lawful superiors; and he addeth, which is the first commandment, to wit, in the second table. 4. Though God, as absolute Lord, might enjoin us obedience to His commands without giving any promise of a reward; yet, so backward are we to our duty, and so merciful is God, that, to overcome our backward unwillingness, He is pleased sweetly to allure us by His gracious promise of a free reward unto our obedience: for, here is a commandment with promise.   

Vers. 3. That it may be well with thee, and thou mayest live long on the earth.  
HEre he showeth what that promise is, and thereby giveth a second argument to enforce the duty of obedience upon children unto parents, taken from the profit and advantage which should redound unto them by it: for, the Lord doth here expressly promise prosperity, and long life to all such as make conscience of this duty. For understanding of which promise, know, that though it was to be understood, even in the most plain and obvious sense of the words, as it was held forth to the ancient Church, to whom God used to promise and bestow things carnal and earthly, as an earnest and shadow of things heavenly, 1 Cor. 10. 11. Yet, even then there was a tacit condition implied, to wit, in so far as the thing promised should serve for God's glory, 2 Chron. 35. 24. and the good of those to whom the promise was made, 1 King. 14. 13. But, now under the New Testament, though this promise, even in the letter be doubtless fulfilled unto many; Yet, it is chiefly to be understood in a spiritual sense, in so far as the godly obedient child, whether he live long or short, doth always live well, because he liveth in God's favour, Psal. 63. 3. and cometh to a full and ripe age, as having reached the prize and mark, for attaining whereof, life is given, even the salvation of the soul, Isa. 65. 20. Hence Learn, 1. Though our first and chief motive unto duty, aught to be the equity and righteousness which is in the thing itself, as being commanded by God; Yet we may eye the promised reward, whether temporal or eternal, as a secondary motive and encouragement, providing it be not looked at as a thing to be merited by our obedience, Luk. 17. 10. for, as (ver. 1.) he enforced this duty of obedience from the equity of it, in the first place; So here, from the advantage which should redound unto children by it, in the second place; That it may be well with thee. 2. So merciful is God to man, that He hath enjoined only those things as equitably righteous and conducing to His own glory, which tend also, and no less to our own profit and advantage, so that we need not to separate our own well-being from His glory, but are always to seek the former as a mean of, and in subordination to, the latter: for, the Apostle showeth, that this duty of obedience in children, as it tendeth to glorify God in the first place, it being a doing of what is right according to His command; So it tendeth to the advantage of children in the next: That it may be well with thee, 3. To live well and long upon the earth, is in itself not to be despised or undervalved, in so far as though the godly man, the longer he liveth, he is the longer keeped out of heaven, yet he findeth the more proofs and experiences of God's goodness here on earth, 1 Joh. 3. 13. and hath the larger opportunity of a fair seedtime of glorifying God here; and, consequently, shall of free grace reap a more plentiful harvest of comfort at death, and of glory hereafter, 2 Cor. 9 6. for, he promiseth this as a blessing to the obedient child, that it may be well with thee, and thou mayest live long upon the earth: which (as we show) is accomplished sometimes in the very letter. 4. Then do we rightly apply unto ourselves, under the New Testament, those things which were spoken to the Jews under the Old, when, passing-by what was in such things typical, or astricted to the infant-state of the Church which then was, we look upon what was substantial, moral, or of common equity as belonging unto us yet: for, so much doth the Apostle teach, while, citing the promise annexed to the fifth command, he saith only, that thou mayest live long upon the earth, and omitteth the last clause of that promise, to wit, which the Lord thy God giveth thee, Exod. 20. 12. whereby that promise was in a peculiar manner astricted to the Jews, and to the land of Canaan, which He did give them to inherit. 5. The best way to thrive, even in things worldly, and to attain prosperity, health, wealth and length of days, so far, at least, as shall serve for God's glory and our own good, is, to live a godly life, by taking heed thereto according to God's Word and especially by giving due reverence and obedience to our natural parents, and consequently to all our lawful superiors, because of the Command of God: for, unto the Command, ver. 2. Honour thy father and mother, this promise is subjoined, that it may be well with thee, and thou mayest live long upon the earth.   

Verse 4. And ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.  
HE doth here, in a word, set forth the duty of parents: And because they are apt to abuse their parental authority, and chiefly the fathers, therefore he enjoineth to them, and by consequence to the mothers, to beware of provoking their children to wrath, or of embittering their spirits; which is done, either by denying them that which is their due, in food, raiment or means of education, Lam. 4. 3. or, by commanding things in themselves unjust, 1 Sam. 20.— 31. or, by unjust and rigorous commands about things in their own nature indifferent, 1 Sam. 14. 29. or inveighing with bitter words against them, chiefly when there is no cause, 1 Sam. 20. 30. and lastly, by beating them, either unjustly, when there is no fault, 1 Sam. 20. 33. or immoderately, unseasonably or basely, when there is a fault. Next, he doth guard them against the other extremity of too much indulgence to their children, while he exhorts them, first, to bring them up; or, as it is in the original, to nourish them, which comprehendeth not only their giving unto them present maintenance from the womb, Gen. 21. 7. but also their providing for them against the future, 2 Cor. 12. 14. and training them up in any lawful employment, whereby they may be able under God to sustain themselves and theirs, Gen. 4. 2. And secondly, to join nurture and admonition with their education: by the former whereof, is meaned the timous, seasonable and compassionate correction of children which parents are bound to dispense, Prov. 13. 24. and by the latter is meaned the information of their judgement, how they ought to carry themselves towards God in things religious, Gen. 18. 19 and how towards man in righteousness, civility and good manners, which is also a great piece of the duty of parents towards children, Prov. 31. 1, 8, 9 And lastly, he addeth, that their education must be in the admonition of the Lord Christ, that is, such as becometh Christians, and by which young ones are instructed chiefly in the knowledge of God's Word, of Jesus Christ, and of the way of salvation held forth by Him. Hence Learn, 1. Such is the prevalency and interest of sin in the soul of man now fallen, that in some it wholly extinguisheth, or much weakeneth the most intense of our natural affections, and maketh them run in a channel quite contrary unto what they ought: for, the Apostle supponeth, that even natural affection in some parents to their own children will be so far weakened, as by their unnatural carriage to provoke and embitter them, while he saith, Fathers, provoke not your children to wrath. 2. To provoke or stir up others unto sin, maketh us guilty before the Lord, even of those sins which others commit, being provoked thereunto by us, Host 6. 9 for, Paul forbiddeth, and condemneth this as a sin in parents towards their children; Fathers, provoke not your children to wrath. 3. So small command have all men naturally over their passions, especially when provoked by real injuries from others, that the strongest of natural bonds cannot keep them in order, and at under, except they be restrained by grace, but they must transgress the bounds: even children cannot bear injuries from their very parents, without being incited thereby to sinful anger; yea, such is the corruption of some children, that they can bear less at the hands of their parents than of any other else: for, so much is implied, while he saith, Fathers, provoke not your children to wrath. 4. A necessary duty is not to be neglected upon pretence that others may take occasion to sin against the Lord from it, and particularly, parents are not to withhold seasonable and necessary correction from their children, even although their children should be enraged and provoked to wrath by it: for, notwithstanding he forbiddeth fathers to provoke their children to wrath, yet he will not have them upon that pretence neglecting to bring them up in the nurture and admonition of the Lord. 5. As people are most ready to run from the one extreme of any sin unto the other, from prodigality to sinful parsimony, from rigidity to too much lenity; So the servants of Christ, while they are dissuading people from the one extremity, had need most carefully to guard, lest under pretence of eschewing that, people do rush upon the other: for, the Apostle, while he forbiddeth too much rigidity in parents, he seeth it necessary to guard them against the other extremity of too much indulgence and lenity, while he saith bring them up in the nurture and admonition of the Lord. 6. It is the duty of parents, not only to provide for the bodies and outward estate of their children, but also, and mainly to care for their souls, endeavouring by all means possible to bring them up for sons and daughters to the Lord Almighty: for, as they are to bring them up or nourish them; so also to beat down sin in them, by nurture or correction, and to make them know Jesus Christ the Lord; But bring them up (saith he) in the nurture and admonition of the Lord. 7. As parents are to correct their children betimes; so they ought not herein to satisfy their own rage and passion, but to go about it with a composed mind, as a piece of service enjoined by God, aiming mainly at the amendment of the faulty child, and, in order hereto, joining instruction and admonition with correction; yea, and seeking the blessing of Christ to accompany it: for, the Apostle will have nurture and admonition joined together, and both of them in the Lord: In the nurture and admonition of the Lord.   

Verse 5. Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ:  
HE cometh now, in the last place, to the duties of masters and servants; and, first, beginneth with servants. See the reasons why he insisteth so long on their duty, upon Col. 3. 22. Now, servants were of two sorts, some did serve for hire, or as apprentices, Mal. 3.— 5—. Others were bondslaves to their masters, being either taken in war, 2 Chron. 28. 10. or bought with money, Leu. 25. 44. The Apostle speaketh to both those sorts; and, first, giveth a sum of their duty, to wit, obedience to their masters according to the flesh: by which designation of masters, he limiteth their dominion and mastership to the bodies of their servants, to things temporal and of the flesh only, leaving the soul and conscience to God only, who is the alone Lord of conscience, Matth. 23. 8. And the obedience here enjoined to be given by servants unto those, as it is largely taken, doth consist in a cheerful executing of all their lawful commands, Matth. 8. 9 even though the thing commanded be laborious, painful, Luke 17. 7, 8, 9 and rigid, 1 Pet. 2. 18. in a meek and patient bearing of their rebukes, Tit. 2. 9 yea, and corrections also, 1 Pet. 2. 18, 20, 21. and in withholding their hands from picking, and their tongues from abusing their masters by alleging commissions from them, which they have not, for their own advantage, 2 King. 5. 20, etc. and in abstaining carefully from all contriving and procuring of their master's prejudice for benefiting themselves, or others, Luke 16. 1, 2, etc. Secondly, he giveth some properties of this obedience, as first, it must be with fear and trembling: which property consisteth in a solicitous and earnest care, and indefatigable diligence in following their master's affairs to his greatest advantage, (Gen. 31. 38, 39) joined with reverence flowing from love to their master's person, 1 Tim. 6. 1. and with fear of his displeasure, Mal. 1.- 6- and is contrary to pride and laziness. See working with fear and trembling taken in this sense, Phil. 2. 12. Secondly, their obedience must be with singleness of heart, which is opposed to a double heart, hypocrisy and deceit; and it implieth that faithfulness, which ought to be in servants towards their masters, as minding and intending from their very heart the thriving and success of their affairs in all things and at all times, Tit. 2. 10. And, thirdly, it must be as unto Christ, whereby he expresseth the manner, motive and rule of their obedience. See upon chap. 5. ver. 22. Doct. 1. Christian liberty, and spiritual freedom from sin, Satan, and God's wrath, is not inconsistent with civil bondage and subjection. Christ and the Gospel teacheth no man to cast off that yoke, but how they are to carry themselves as becometh Christians under it: for, he speaketh to servants, as servants, enjoining them civil subjection, though they were now converted and partakers of that spiritual liberty purchased by Christ, Gal. 3. 28. Servants be obedient to your masters. 2. The condition of none is so base or despicable, but free grace in God will stoop so low, as to take notice of them in it, yea, and bestow upon them all those precious blessings purchased by Christ, that so grace may appear to be grace, when it hath compassion on those who are in all respects most unworthy and vile: for, even some of those servants, who for the most part were bondslaves, and as little esteemed of by their masters, as their very beasts, were converted by the Gospel, and are therefore here spoken unto as converts; Servants be obedient to your masters. 3. Such is the sufficiency of Scripture, that there is no rank, state, nor degree of persons, even from the King to the bondslave, to whom it doth not serve as a full and perfect rule to direct them how to walk acceptably in their stations: for here is in it a direction even for servants; Servants be obedient unto your masters. 4. The great and main lesson which servants, as servants, aught to learn, and so to learn as to practise, is to be obedient to their masters; and, in a word, faithfully and diligently and according to their masters own lawful directions to go about their affairs; So that whatever they be otherwise for wisdom, breeding, or profession of piety, yet if they be inlacking in this, either neglecting their business, or preferring their own wisdom in carrying of it on to the direction of their masters, they are a reproach to the Gospel, in so far as they make not conscience of that which the Gospel requireth from them most: for, this is it he doth mainly press upon them; Servants be obedient unto your masters. 5. This duty of obedience belongeth unto all servants towards their masters, So that neither birth, breeding, nor their near relation of kindred unto their masters, do exempt them from it, providing they be servants: for, he speaketh indefinitely unto all servants; Servants be obedient unto your masters. 6. This duty of obedience from servants, is payable to all masters without exception, whether they be good or bad, rich or poor, great or small, no diversity of that kind doth detract from the master's authority, nor aught to lessen the servants obedience: for, he speaketh indefinitely also of masters; Servants be obedient unto your masters. 7. As the power of masters, yea, and all earthly power whatsomever, doth only reach the body, and the outward temporal concernments of inferiors, and cannot reach their conscience, soul or spiritual concernments, except to constrain the outward man unto the obedience of what God hath already prescribed in those; So neither aught superiors to make their will an absolute rule to be followed by their inferiors in all things, nor yet inferiors to give up themselves wholly to follow all their directions with a blind and implicit obedience; for, they are but masters according to the flesh, that is, have power over the bodies of servants only, 8. It is not sufficient to do what is commanded by God in any thing, except we do it in that manner wherein it is commanded: and particularly, servants must not only yield obedience to their masters, and do them service; but they must do it in such manner as it ought to be done: and in special, their obedience and service must be qualified, as the Apostle hath expressed, even with fear and trembling, singleness of heart, etc. See the exposition of this, and the two following verses. 9 A proud heart, evidencing itself in a saucy, malapert, awlesse and careless carriage, is most unbeseeming the condition of servants, and highly displeasing to God in them, as being opposite to that property of fear and trembling, which ought to accompany their obedience; Be obedient with fear and trembling 10. Though servants are to stand in awe of their master's displeasure, and even from fear of that to go about their service, Mal. 1.- 6-. yet they must not be acted from fear alone, nor think themselves exonered, when so much is done as his displeasure will be eschewed; but, being acted from other motives also, they must make conscience of several other things in the matter and manner of their service, which the awe and fear of their master would never constrain them unto: for, although the master know not the heart, and consequently the servants need not to trouble themselves about their heart from the fear, or dread of him; yet, they are to obey in singleness of heart. 11. A servant can never discharge his duty with that sincerity and tenderness, which he oweth unto his master, except he have an high esteem of Christ, and in the first plac, become an obedient servant unto Him, that so from love to Christ he may yield himself obedient to his master in Christ, and so far as obedience to him doth not cross that obedience which he oweth to Christ: for, he biddeth them be obedient unto their masters as unto Christ, and so implieth they must be first obedient unto Christ.   

Vers. 6. Not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart.  
HEre are more properties of the obedience required from servants, or rather an explanation of that property already expressed, to wit, singleness of heart: which he explaineth, 1. negatively, while he opposeth it to eye-service, which is here condemned in servants, who then are guilty of this sin when they seem respective to their master's person, and careful of what concerneth him, himself being present; or, when they know their deportment will otherways come to his knowledge, but at other times are unfaithful and careless: which sin of eye-service is aggreaged from this, that those who are guilty of it are men-pleasers; not as if it were simply unlawful for servants to endeavour to please their masters, for that is commanded, Tit. 2. 9 but when they only seek to please them, and that they may seem to please them, care not to deceive them, by appearing to be that in their presence, which really they are not; and consequently, do not labour to approve themselves to the allseeing eye of God: This is the sin of men-pleasing here condemned in servants, as being near of kin to eye-service. Next, positively, by showing that then did they serve in singleness of heart, when, 1. they behaved themselves as the servants of Christ, knowing that they behoved to be countable to Him, who knoweth the double dealing even of the very heart, Jer. 17. 10. and that He will accept of their lawful obedience unto their masters, as service done to Him. And, secondly, when taking God for their party, and looking upon the lawful commands of their masters, as the will of God unto them, they do set about to execute them cordially and sincerely, even from the heart, without dissimulation and hypocrisy. Doct. 1. A single heart is always constant in good, and the same in secret which it is before the view of others: for, eye-service, whereby servants are one thing before their masters, and another thing behind their backs, is here opposed to singleness of heart; not with eye-service. 2. A man may so walk, as to content the eye of those who behold; and to please men to the full, who can see no further than the outside, 1 Sam. 16. 7. and yet his way be highly displeasing unto God: for, though eye-service be a sin displeasing unto God; Yet servants may please men with it, as is here employed: not with eye-service, as men-pleasers. 3. When a man's chief design is to gain applause, and to be well esteemed of by men, he hath no further regard of his duty, either to God or men, than what doth make way for the promoting of that design: for, men-pleasing is the fountain of eye-service in servants, or of their neglecting duty, but in so far only as they may be seen and approven by their masters; not with eye-service, as men-pleasers. 4. To propose unto ourselves the pleasing of men, and gaining of approbation, good liking and applause from them, as our great design to be gained upon any terms, is inconsistent with the work of grace in the heart, and with that subjection which we owe to the Lord Christ: a man cannot serve two masters, Matth. 6. 24. for, he opposeth men-pleasers to the servants of Christ; not as men-pleasers, but as the servants of Christ, saith he. 5. The meanest and basest of services, which men go about in their lawful callings, being done with the right qualifications, from right motives, for a right end, and in the right manner, is service done to Christ, and will be accepted of by Him, as such, because He doth command it; and it is done, if done a right in obedience to His command: for, he will have the meanest servants to go about their service as servants to Christ, and doing the will of God. 6. Then may we reckon the going about of our ordinary employments to be service done to Christ, when we look upon what we do as commanded by God, do it in obedience to His command, and are heartily sincere in what we do, as aiming singly without hypocrisy and dissimulation, at the honour of God, and the good of these whose good we pretend to, and aught to aim at: for, he explaineth how servants may reckon themselves as servants to Christ, even by their doing the will of God from their heart. 7. Our eyeing of God and taking Him for our party, to whom we must give an account, even in those things which we do unto men, is a singular help to make us single and strait in all our affairs, and to banish all double dealing, deceit, hunting after applause, and all suchlike vices, which our heart presumeth to make bold with, when we look to no higher party than poor fecklesse man: for, that they may be single in heart, and eschew eye-service and man-pleasing, he directeth them to take God for their party; but as servants to Christ, doing the will of God from the heart. 8. Then is the will of God acceptably done, when not only the outward man, as tongue, hand, and other members of the body, do act every one their part, but the heart and inmost affections are brought up to the work; otherwise our performances are but a lame sacrifice, as being destitute of that which God doth mainly call-for, Prov. 23. 26. for, he saith, doing the will of God from the heart.   

Vers. 7. With good will doing service, as to the Lord, and not to men:  
HEre is a third thing required to the service and obedience of servants in singleness of heart, even that it be with goodwill and love to their master's person, and to the thriving of his affairs, which is opposite to the doing of their service grudgingly, unpleasantly, or from fear of punishment and an eye to their own advantage only; and that they may be encouraged to do service from this principle, even to their unworthy masters, he directeth them to fasten their eye upon the Lord, who had subjected them unto such masters, and to know that in yielding that obedience unto them, which was commanded by God, they did service to Him rather than to them, and might therefore do it with better will: for, the negative particle doth not deny simply, but comparatiuly: So that, as to the Lord, and not to men, is, to the Lord more than to men, Mark 9 37. Doct. 1. Fear and love of one and the same person, may well consist, and both be a conjunct principle having influence upon one and the same duty; yea, then only is that duty, which floweth from fear, acceptable unto God, when the party to whom the duty is done, whether it be God or men, is not only feared, but also loved: for, the obedience of servants must not only flow from fear and trembling, ver. 5. but also from love and goodwill; with goodwill doing service. 2. That a man do service to God, whether in the duties of immediate worship, or of his ordinary calling, it is of necessity required, that he do it cheerfully, not as of necessity and constraint, but with a delight and pleasure in it, as in that which God doth call-for at his hands: the Lord doth love a cheerful giver, 2 Cor. 9 7. for, that servants may go about their service to their masters, as servants to Christ, and thereby do the will of God, it is required, that with goodwill they do their service. 3. The most base, and meanest of employments, which God doth call us to discharge, aught to be undertaken and discharged by us with cheerfulness and good will, it being no small credit for prodigal rebels to be entrusted in the meanest piece of service to Him: yea, and the more mean and fecklesse the service be which we discharge, it ought to be gone about with more of cheerfulness; that what is inlacking in the worth of the work, may be made up by the hearty affection and goodwill of the worker: for, he will have even servants going about their basest employments with goodwill, because they did thereby service to God, and He did call them to it; with goodwill doing service as to the Lord. 4. So ingrate is man for the most part, and so slow to reward those from whom he receiveth favour and advantage; yea, so prone to requite them evil for good, Judg. 9 17, 18. that a man can never heartily and with such goodwill as he ought, do service to the most of men, except he look to God in and above men, and know that they are thereby doing service to Him, whom to serve in the meanest employment, is a sufficient reward for itself, 1 Chron. 29. 14. besides that He will have none to serve Him for nothing, as the following verse doth teach: for, the Apostle implieth they can never serve their masters with goodwill, except they look to God more than to man: therefore he saith, with goodwill doing service as to the Lord, and not to men.   

Vers. 8. Knowing that whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free.  
THe Apostle, having thus held forth the necessary requisits of that obedience enjoined unto servants, he doth, thirdly, persuade them to it in this verse, by an argument taken from the great advantage they should reap thereby, while he showeth, that though their reward from their earthly masters was little, or none, yet so merciful is God, that of His own free grace (Rom. 11. 35.) and not for any merit in man's service (which is none, Luke 17. 10.) He doth largely recompense (sometimes here, Mark 20. 30. and always hereafter, Col. 3. 24.) all those who make conscience of doing good, or of going about their calling as service to Him; and that in this free retribution of a reward. He taketh notice of the poor bond-servant, who serveth God in his calling, as well as of freemen and masters. And that this argument may have the more force with them, he appealeth to their own conscience and knowledge for the truth of it, if it was not so as he had affirmed. Doct. 1. Then, and then only, may a man reckon himself to do good, or a good work acceptable to God, when the thing he doth is warranted by Gods will revealed in His Word, when he doth it in singleness of heart, from an inward principle of love and goodwill within in the heart, and in obedience to God's command, or as service unto Him: for, the obedience required from servants, was to be so qualified, ver. 5, 6, 7. and he doth here call it a doing good: Whatsoever good thing a man doth. 2. Even the basest drudgery of servants being so qualified, is a doing of good, and cometh within the compass of good works, which the Lord will take notice of as such: for, it is with an eye to the employment of servants mainly that he here speaketh: Whatsoever good thing a man doth, the same shall be receive. 3. As it is lawful to eye the promised reward for our encouragement in the way of duty; So it is the mind of God that every one should in the due and right order, make particular application unto themselves of such promises as are in Scripture held forth unto all in general: for, he holdeth forth the promise of a reward, which is made unto all who do good in general, to be made use of by Christian servants, for their encouragement in particular; Whatsoever good a man doth, the same shall be receive of the Lord. 4. Promises have no influence to excite unto duty, except the truth of them be known and believed, so that ignorance and misbelief of divine truths, are a great cause of abounding profanity and neglect of duty in all ranks: for, he layeth the weight of their encouragement to duty from this promise upon the knowledge and faith which they had of it; knowing that whatsoever good thing any man doth, the same shall be receive of the Lord. 5. The Lord, in dispensing rewards, looketh not to the external beauty, splendour, or greatness of the work, but to the honesty and sincerity of it, how mean or inconsiderable soever it be otherwise: for, the promise of a reward, is to the outwardly mean and base works of poor servants, if so they be honest and sincere, aswell as to the more splendid, honourable and expensive works of their rich masters: The same shall he receive of the Lord, whether he be bond or free.   

Vers. 9 And ye masters, do the same things unto them, forbearing threatening: knowing that your master also is in heaven, neither is their respect of persons with him.  
HE doth here, in the first place, set down the duties of masters towards their servants, 1. positively, while he enjoineth them to do the same things: which is to be understood, not of the duties themselves, which are much different from the duties of servants, (See them briefly summed up upon Col. 4. ver. 1. doct. 1, 2.) but of those properties and conditions which are common to the duties of both; so, that the master is bound to discharge his duty towards his servant in singleness of heart, as service to Christ, in obedience to the will and command of God, from his heart, with love and goodwill, even as the servant is bound to mind those qualifications in his duty towards his master. Next, negatively, while he forbiddeth threatening, or rather commandeth to relax and moderate threatening, as the word doth signify; and so the thing forbidden is excess in threatening and boasts, when they are always menacing, oftentimes for light occasions, and sometimes for none; And by proportion, all fierce and inhuman way of dealing with servants by masters, whether in words or deeds, is here forbidden also. In the second place he enforceth this duty, by minding them of that which they did know, at least ought to have known, even that they also aswell as their servants had a master above them to call them to an account, to wit, God, who, to make the argument more pungent, is described, 1. from His magnificent and stately Palace, where His glory shineth, to wit, the Heaven; not as if He were only there, and nowhere else, Jer. 23. 24. but to set forth His absolute dominion, 2 Chron. 20. 6. His omniscience, Psal. 11. 4. His holiness, Isa. 57 15. and His omnipotency, Psal. 115. 3. so that their sin could not be hid from Him, His holy Nature did hate it, He had both right and power to punish it. 2. From His impartiality and justice, in judging so that He respecteth not persons, nor faces, outward show and appearance, as the word signifieth; and therefore, by persons is not meaned the substance, or personal subsistence of men, but their outward state and condition, even that which is conspicuous in man, and doth commonly make him more or less esteemed among men, as country, state of life, riches, poverty, wisdom, learning, etc. and consequently to respect persons, is to wrest judgement from a sinful respect to the outward state, condition of parties, and such other things which are wholly extrinsic to the cause in hand, which vice the Lord is free of as being the righteous Judge of the world, who cannot be biased by fear, love, pity, or any other inordinate affection, as man is; and consequently, the outward dignity, power, or wealth of masters, would not make Him spare them, if they made not conscience of their duty. Hence Learn, 1. Though masters are freed from subjection and giving obedience unto their servants; yet not from doing duty unto them. Neither is there any power among men so absolute, no not that of Kings and supreme Rulers, Rom. 13. 3. 4. 6. but it implieth an obligation, through virtue of God's Ordinance, upon those who are invested with it, to make conscience of several duties towards their inferiors and subjects: for, he saith, And ye masters, do the same things unto them. 2. It concerneth masters in their place as much as servants in theirs, not only to go about their duty, but also to advert to the manner wherein they do it, even that it be done in sincerity, cordially, cheerfully, taking God for their party more than men: for, he saith, Ye masters, do the same things unto them. 3. It is not only lawful, but in some cases necessary for masters sometimes to threaten, boast, cast down their countenance upon negligent, lazy, disobedient, and chiefly upon profane servants, providing they do it moderately, and keep off excess: for, the Apostle doth not simply forbid all manner of threatening, but only prescribeth a moderation thereof; Forbearing, or moderating threatening. 4. The Servants of Christ in the reproof of sin, ought mainly to guard against such evils, as those to whom they speak, through custom, perverse inclination, or a deluded mind, are most ready to fall into; and so ought people set mainly against such sins in themselves, and thereby defend the wall where it is weakest, and the enemy's greatest force doth lie: for, because masters are most prone to break out against their servants in threatening, railing and reviling words, as thinking words are but wind, and their tongues are their own, Psal. 12. 4. therefore he forbiddeth that evil mainly and expressly: Forbearing threatening, saith he. 5. As it is very usual for powers on earth, sinfully to oversee, and not to punish the cruel and unjust dealing of masters towards servants; So those sins which are most connived at by men, are most severely taken notice of by God: for, the Apostle mindeth them, that God would call masters to an account how they carried towards their servants, though men did not take notice of them: Knowing that your master also is in heaven. 6. It is too too ordinary for men in place and authority above others, to carry themselves as if they had none above them to be countable unto; or, at least, to dream that the Lord will not take such strict account of them, as of their underlings and servants; for, the Apostle obviateth such thoughts, and so doth indirectly imply, that masters did so think, while he saith, your master also is in heaven, and there is no respect of persons with him. 7. Ministers are bound to inculcate, even those truths upon the Lord's people, which they in charity do judge to be throughly known already by them; because truths are better known than made use of by the most part; yea, the calling to mind of known truths by the public Ministry, doth through God's blessing put a new lustre and efficacy upon them for inciting unto duty: for therefore, though the Apostle supponeth they knew this truth, yet he putteth them in remembrance of it; Knowing that your master is in heaven. See what is observed further upon this description of God, from His royal palace, and impartiality in judging, upon Col. 3. ver. 25. doct. 4, 5. and Col. 4. ver. 1. doct. 4, 5, 6.   

Vers. 10. Finally, my brethren, be strong in the Lord, and in the power of his might.  
THe Apostle (having from chap. 5. ver. 21. exhorted unto those duties which belong to Christians as they are members of families) doth now in the second part of this Chapter, exhort unto one duty, which belongeth unto all Christians in general, the making conscience whereof, is necessary for practising all, or any of the forementioned duties, even that they would prepare and make ready for a christian warfare. And being in the first branch of this part of the Chapter, unto ver. 14. to enforce this duty more generally, he doth, first, propone the exhortation, to wit, that finally, or notwithstanding of all he had formerly spoken, this one thing did remain yet necessary to be delivered by him, (for, so much the Original word doth imply) even that they would be strong, fortify themselves, take to them spirits and resolutions in order to their Christian warfare. And this, first, by looking at, and making use of that strength which they had, and all Believers have without themselves in the Lord Christ, who is engaged with them, as leader and general in this warfare, Joh. 10. 28. And particularly, they are to look at, and act their faith upon the power of His might, or His almighty power, in order to their being strong and resolute, as that, which alone was able to answer all their faintings and fears, arising either from their own weakness, Rom. 4. 19 with 21. or the strength of enemies, Joh. 16. 33. Hence Learn, 1. It is not enough for Christians to know what they ought to do by virtue of their several relations, except they also set about the practice of their duty according to what they know of it: for, the Apostle, having already instructed them in the knowledge of their duty, he showeth this one thing was yet remaining, even to prepare themselves with resolution and courage in order to their better practising of it: Finally, or, this yet remaineth, that ye be strong in the Lord. 2. As the duties of a Christian life, whether in our general or particular calling, will not be discharged by us without a battle and conflict with strong difficulties and terrible adversaries; So it is the duty of Christ's Ministers, not only to press duties upon the Lord's people, but also to forewarn them of these difficulties and dangers which lie in the way of their duty, and to instruct them how to wrestle with and overcome them all: for, so doth Paul, having already pressed upon them the duties of their general and particular callings, he doth here not only forewarn them, but also forearm them against difficulties and hazards; Finally, be strong in the Lord. 3. Though the Lords Servants sometimes may, and are also bound to command and charge the people of God committed to their charge, to make conscience of their duty, 1 Tim. 6. 17. yea, and also denounce against them most terrible threatenings, if they neglect it, 2 Tim. 4. 2. Tit. 1. 13. yet, so long as gentle exhortations, enforced with sweet smooth insinuations and rational demonstrations of the equity and necessity of the thing, may prevail, they are rather to be followed by them, thereby testifying their affection unto, and charitable esteem of their hearers as of rational men, who, are in a greater probability to be wrought upon by insinuations, desires and convincing reasons, than by threats and boasts: for, the Apostle doth here gently exhort them, enforcing this exhortation by an insinuative compellation, while he calleth them brethren, and afterwards convinceth them of the equity and necessity of that to which he doth exhort them; Finally, my brethren, be strong in the Lord. 4. So strong and terrible are these difficulties which Christians are assaulted with in the way of duty, (See ver. 12.) that there is need of more than ordinary strength, resolution and courage, for meeting with them, and charging through them. Faint hearted-cowards and lazy sluggards, will never face them, far less overcome them, Prov. 22. 13. for, in order to their rancountering those difficulties, he biddeth them be strong, that is, take to them spirits and courage. 5. No natural courage nor hardiness of spirit, arising from man's natural temper, (though in some respect sufficient for making men endure any temporal hardship without succumbing, Prov. 18. 14.) is able to underprop and bear us up against the furious assaults of such spiritual adversaries, and breaking discouragements, arising from such multiplied difficulties as daily do assault us in our Christian course: for, he biddeth them be strong, not in themselves or in the power of their own natural resolutions, but in the Lord, and the power of his might. 6. No strength of grace inherent, no spiritual courage flowing from the graces of God's Spirit in us, is alone, and by itself sufficient to make us stand and bear us through as victors in this spiritual conflict: we must besides, be underpropped by the power and strength of Christ the Lord without us, by whose influence our inherent graces must be actuated and applied to work, Philip. 2. 13. directed in their work, 2 Thess. 3. 5. recruited daily with a new supply of strength, Isa. 40. 29. and keeped from fainting under renewed assaults, Luke 22. 31, 32. otherwise they can do nothing, Joh. 15. 5. for, he forbiddeth them not only make use of grace inherent, as we shall hear, ver. 11. but also and antecedently, be strong in the Lord, or in that strength which they had without themselves in the Lord Christ. 7. As whatsoever is in the Lord Christ, must and will be forthcoming, for the encouragement strengthening and bearing through of Believers in this spiritual conflict; So their greatest strength, and ground of courage in all their conflicts, doth lie in, and aught to arise from, not what they are in themselves, or can do for themselves, but what the Lord Christ is engaged to be and do on their behalf: for, he exhorteth them, be strong in the Lord, thereby implying, that the Lord Christ would be forthcoming for them, and that they were to draw their resolution and courage from thence. 8. Christian soldiers, in order to their own encouragement and strengthening for this spiritual conflict, aught to lay hold upon, and by faith make use, as of whole Christ, and of all those rich and glorious perfections which are in Him, So especially of His almighty power and strength, by virtue whereof, He doth all His pleasure, Isa. 46. 10. neither is there any thing too hard for Him, Gen. 18. 14. The power of enemies and greatness of difficulties, together with our own weakness, call for this: besides, that many of our discouragements arise, not so much or only from misbelief of His goodwill to help, as from our atheistical doubtings about His power and strength, which sometimes are expressed, Psal. 78. 20. and sometimes work subtly under ground, as if not His power but only His goodwill were doubted of, which is clear from this, that His goodwill is not usually questioned, but when difficulties are great, and to sense and reason insuperable. Hence it is, that, having commanded them to act their faith upon whole Christ and all that is in Him, he biddeth them pitch upon His almighty power in particular; Be strong in the Lord, and in the power of His might.   

Vers. 11. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.  
THe Apostle will have them to be strong and fortify themselves, next, by acquiring and making use of spiritual strength inherent in themselves, while he enjoineth them to put on the whole armour of God, that is, the whole furniture and matter of Christian virtues, and all the means which God hath appointed for guarding the soul against Satan's temptations, as he cleareth afterwards in the particular pieces of this armour. Now, those graces of God's Spirit, are called armour, because they defend the soul from, and strike out against, Satan and sinful lusts, as the armour of soldiers in wars do defend the body and hurt the enemy; and the armour of God, both to show it must be spiritual and not carnal, 2 Cor. 10. 5. as being fitted for the heart, soul and conscience, and not the bodily members; and that God is the author, maker and inventor of this armour, and accordingly doth bestow it, jam. 1. 17. In the latter part of the verse, he showeth the end why they should be strong in the Lord, and put on this armour, even that they might be able to stand, that is, to hold on their Christian course (as a soldier standing orderly and keeping his ground) not running forth beyond the bounds of their calling to cast themselves upon tentations and hazards, nor basely fleeing from or ceding to them when God calleth for valiant resistance: which duty of standing, is illustrated from the party whom they were to encounter and to fight against, even Satan, whose subtle wiles and stratagems, whereby he laboureth to entrap souls, cannot be otherways resisted but by putting on of this spiritual armour. Hence Learn, 1. Christians are so to rely upon and make use of the covenanted power and strength of Christ, as not to ly-by lazy and idle themselves: They must also have, and accordingly make use of strength inherent in them, and bestowed on them by their Lord and General Jesus Christ. Confidence in Christ, and the conscientious use of all those helps and means appointed by Him, cannot be separated: for, the Apostle, having commanded them (vers. 10.) to place their confidence in the power of Christ, will have them here to acquire and make use of spiritual strength inherent in themselves, while he saith, Put on the whole armour of God. 2. It is only the armour of God, the graces of His Spirit, and such other means as are appointed by Him, which Christians are to make use of in this spiritual conflict: whatever armour we use besides, (whether will-worship invented by ourselves, Col. 2. 18. or carnal motives, to oppose the power of sin, or poor subterfuges to cover the guilt of it, Jer. 2. 22.) will hurt, but cannot help in the day of battle: for, he biddeth them put on the armour of God, that is, the graces of the Spirit of God, and all such means as are appointed by Him. 3. That a Christian may be truly valiant and come off with honour and safety in this spiritual conflict, he must be wholly armed, and no power of the soul or sense of the body left naked without a guard. And in order to this, that not any saving grace be wanting, 2 Pet. 1. 5, 6, 7. or the use of any mean appointed by God, neglected, Mark 9 29. there being work for all, and use of all at one time or other, under one case or other, in relation to one tentation or other: for, he biddeth put on the whole armour of God, and that not any one piece thereof be wanting, or any part of the man be left naked. 4. It is not enough to have the root and habits of saving grace in the heart: but we must also exercise these graces, and be always acting some one or other of them, 1 Cor. 15. 58. and all of them as occasion offereth, and as suitable objects are presented by God, Gal. 6. 10. otherwise we are not in a fitting posture for this spiritual combat. When grace is idle, sin and Satan are most diligent: for, when he biddeth them put on this armour, he meaneth not only a putting on by acquiring the seeds and habits of saving graces at conversion; (for, some of them were already converted) but also a putting on by using and exercising the grace which some of them at least already had: Put on the whole armour of God. 5. The great adversary of the Saints, is the devil, who feighteth against them most by lies and calumnies, speaking evil of God and His ways to them, Gen. 3. 5. misrepresenting their own state to themselves, Isa. 49. 14. and calumniating one of them to another: for, the devil is here spoken of as their chief adversary, and the name here given unto him, doth in the Original signify a calumniator and slanderer; That ye may stand against the wiles of the devil. 6. As Satan is most witty and subtle; so he employeth all his skill and subtlety for carrying on this battle against the Saints, while he most cunningly contriveth, and with no less subtlety conveyeth such ensnaring tentations as he knoweth, all things being considered, will be most taking with the person tempted: for, here he speaketh of Satan's wiles, the word signifieth methodick witty stratagems. 7. However Satan doth sometimes transform himself into an angel of light, 2 Cor. 11. 14. and covereth his foul designs with most plausible pretences to zeal for God, Luke 9 54, 55. to pity and natural affection, Mat. 16. 22. or generally to something which is in itself commendable; yet, his great design in all his tentations, even when he speaketh fairest, is to drive the party tempted from his station, either by making him turn the back as a coward, Neh. 6. 10, 11. or driving him beyond the bounds of his calling, Matth. 26. 51. or presently to render up his arms and become captive to some one prevalent lust or other, Gen. 39 12. for, while he saith, that ye may able to stand against his wiles, he implieth, that Satan's aim is to drive us from our station: 8. The great work of a Christian, in relation to those wiles of Satan, is not to imitate him, by bending our wits to ensnare others to a sinful course as he doth, Matth. 16. 22, 23. nor yet so much to know his wiles, to lay open the subtlety and deceit that is in them for the use of others, Matth. 7. 22. as to guard against them, and to keep our station notwithstanding of them, even when we are assaulted by them: for, saith Paul, that ye may be able to stand against the wiles of the devil. 9 It is by the alone virtue of this armour of God, that is, the saving graces of God's Spirit, and the careful exercise of those graces, that Christians are enabled to stand out against Satan's wit and wiles. A piece of natural courage and fixed resolutions, together with the deep engagement of credit and interest, may do much to make a man stand out against his avowed force and violence put forth by cruel persecuters; but there is no sense in flesh and blood against his wiles: for, he biddeth put on the whole armour of God, that ye may be able to stand against the wiles of the devil.   

Vers. 12. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.  
THe Apostle, having thus propounded the duty, doth next enforce it from the nature of this warfare, as being a wrestling, which is a close combat betwixt two, hand to hand, each exerting their whole force & strength against one another: And from the terror and greatness of those adversaries, whom we are to fight against, described, 1. negatively, or comparatively, that they were not flesh and blood, that is, any bodily or humane power, to wit, only, or principally; for, the Believer doth fight against those also, Joh. 16. 33. only they are but Satan's auxiliary forces, whom he stirreth up and employeth. Next, positively, the devils and damned angels, described, first, from their magnific titles, principalities, powers, rulers of the darkness of this world: whereby is set forth their great natural power and strength, together with their princelike authority and government, which by God's permission they exerce in the world, and upon wicked men in it by reason of their profanity and ignorance, here called darkness, as chap. 5. ver. 8. Secondly, from their nature, as being for their essence spiritual, immaterial and without a body; and for quality, most wicked, and here called wickedness itself in the abstract, thereby to aggreage their wickedness, as being wholly destitute of all moral goodness. Thirdly, from the place of their abode, the high air, whereof Satan is prince, chap. 2. 2. Or rather, by this particle in high places, (as many Interpreters conceive) he setteth forth somewhat more of the nature of this warfare, to wit, the main matter about which the quarrel is, even high and heavenly things, which tend to the honour of God, and the eternal good of our souls: for, the word in the original is, in the heavenly, without the substantive places, and it may be as well supplied heavenly things, as it is, Heb. 8. 5. and 9 23. and so it readeth well in, or, because of heavenly things; for, this particle, rendered in, is sometimes causal, and rendered because. See Matth. 26. 31. Hence Learn, 1. The Lord doth deal ingenuously with all whom He calleth to fight this spiritual conflict, by letting them know the power, strength and subtlety of the enemy; and the height of those difficulties which lie in their way to heaven before they engage, So that none may have occasion to say they were deceived, and made to meet with harder work than they were told of at the first: for, he setteth forth the nature of this warfare, and terror of the adversary to the utmost of what could be said by any, We wrestle against principalities and powers, etc. 2. So apt are men to dream of the way to heaven as easy, and to trouble themselves but little for attaining to it, Matth. 7. 21. that nothing less is required to make us shake off security, and mind the work of walking to heaven in earnest, than to set before us all those dreadful dangers, insuperable difficulties, and terrible opposition, which of necessity we are to meet with in our way to it; for, that they may be excited to shake off laziness and be serious in this work, he seeth it necessary to set before them what dreadful enemies they had to fight against, as appeareth from the causal particle for, which coupleth this verse with the former; Put on the whole armour of God,— for we wrestle against principalities and powers. 3. The malice of Satan, our spiritual adversary, is bend, not only against the Saints in general, but also against every one in particular, each of whom he setteth upon, with so much fury, force and eagerness, as if he had none to deal with but one alone: for, the Christians conflict with Satan, is here called a wrestling, which is a close combat betwixt two, hand to hand; and the original word signifieth such a strife as maketh the body shake again; We wrestle, saith he. 4. Every Saint and real Believer is this one, whom Satan so assaulteth: he forbeareth none, but setteth upon all; the strongest are not a terror to him, nor yet the meanest are so far undervalved by him, as not to think them worthy of his wrath; and therefore all must fight and wrestle: for, the Apostle of purpose changeth the pronoun ye, in the former verse, into we in this, to show that neither he nor any other was exempted from wrestling; We wrestle, saith he. 5. No place, no inward case, or outward condition wherein a Christian doth fall, can give him ease from, or a safe peace with, this restless adversary: his greatest safety is to be wrestling daily and without intermission; for, he saith not, we did wrestle, or shall wrestle, but in the present time, we wrestle: which implieth a continued action. 6. Devils and damned evil spirits, are a more terrible and dangerous party to wrestle with than any bodily or humane power; yea, though all the skill, courage, valour, strength, which over was amongst men, were united and placed in one, This dreadful adversary, (for strength, for craft, for unwearied diligence, for unpeaceablnesse of spirit against his party, for his malice, not so much against our body and outward estate, as against our choicest part, even the immortal soul; for his courage to assault, his nimbleness to pursue, his immortal nature, that he never dieth) goeth far beyond the most terrible of men, yea, and all men: for, he extenuateth the power and terror of flesh and blood, being compared with Satan's making the latter far more terrible than the former, while he saith, we wrestle not with flesh and blood, but with principalities and powers. 7. As men in tempting us to sin directly or indirectly, are subservient to Satan, and in that respect acted by him, Matth. 16. 23. So, our surest way to guard against all such tentations, is to look at Satan as our chief party, who maketh use of man one way or other, to promove his soul-ruining designs, and upon our ceding to the tentation, as a giving place to the devil, Eph. 4. 27. for, while he saith, we wrestle not with flesh and blood, but with principalities and powers, he would have them to look at Satan as their chief adversary, even when they are tempted by men. 8. It is Satan's constant work, not only to sin against the Lord himself; but to incite and tempt others to do the like, and envy and hinder that happiness unto others which he hath irrecoverably fallen-from himself: and therefore such as are most active to entice others to sin and wickedness, do resemble Satan most, and are to be looked upon, not as men, but incarnate devils. It is their father's work they do, and his lusts they fulfil, Joh. 8. 44. for, he maketh it Satan's work to wrestle with the Saints and make them sin against the Lord; We wrestle with principalities and powers. 9 As there is not only one but many devils fighting under one head and chief, Matth. 25. 41. So all of them are engaged in this spiritual warfare against the Saints; and therefore none of Christ's soldiers should dream of ease, there being a sufficient number of enemies to engage all: yea, sometimes many devils do set upon one man at once, Mark 5. 9 for, all the styles here given to Satan, are in the plural number, to show that they are a numerous enemy; Principalities, powers, rulers, wickednesses. 10. The people of God ought not to extenuate or undervalue the force and power of their adverse party in this spiritual conflict; but look upon them in their outmost strength, most numerous multitude, greatest activity, and in whatsoever may make them terrible: and this, not to weaken their own hands; but to awake them from their security, and to chase them to their strength: for, in order to this end, Paul holdeth out their enemy Satan in his most dreadful colours; Principalities, powers, rulers of the darkness of this world, spiritual wickednesses. 11. Though Angels by their fall, have loosed much, even all their moral goodness, Joh. 8. 44. yet their essence and natural being doth remain, yea, and such properties as do naturally flow from such an excellent being, as strength and ability to do, at God's permission, whatsoever is not above the course of nature, (See upon chap. 2. ver. 2. doct. 8.) for which cause they are here called powers, yea. and what through God's permission, their own usurpation, and the voluntary subjection of wicked men unto them, they exercise a princelike authority over the children of disobedience: for, therefore are they called principalities and rulers. 12. Whatever princelike authority Satan hath in the world, and whatever be his might and power to back his authority and make it dreadful, he employeth it all for carrying on this war against the Saints; his kingly power over wicked men is made use of for stirring them up sometimes to entice, Gen. 39 7. sometimes to constrain the truly godly to sin against the Lord, Dan. 3. 2, &c, His power and might, whereby through God's permission, he doth raise up storms, commove the elements, destroy cattle, smite the bodies of men with divers diseases,, is all employed for this to make men, and especially good men, break out in some one or other sinful carriage, Job 1. 11. with 14. and 2. 5. with 7. for, while the Apostle designeth our adversary by styles of principalities and powers, he showeth whatever authority or power Satan hath, is employed by him for carrying on the war. 13. This princelike authority and rule which Satan exerceth, is not absolute and illimitted, but hath its own bounds appointed for it by God. As, first, his principality and rule is only in this world, but not in that which is to come, no not over the wicked, in whom he now ruleth, but there he and they both shall remain for ever close prisoners in hell, Matth. 25. 41. for, Christ is still to rule as Mediator and Lord Deputy under the Father, until He put down all rule, authority and power, and consequently Satan's among the rest, 1 Cor. 15. 24. Hence it is they are called rulers of this world, that is, now, and not hereafter. Next, his principality is limited only to those who are in their unrenewed state of darkness, sin and ignorance of God. He may indeed exerce a tyrannical power over the Regenerate, but no princely authority, unto which they give unwilling obedience, there being still in such, a party for God, 1 Joh. 3. 9 which in one degree or other opposeth itself, at least doth not consent to Satan's usurpation, Rom. 7. 19 Gal. 5. 17. for, he confineth their rule to darkness, that is, those who are in a state of sin and ignorance; rulers of the darkness. 14. Though Satan cannot so far prevail over the renewed man as to rule in him; yet, he ceaseth not to assault him, if it were but to vex him, Rom. 7. 24. yea, and he may so far prevail with his assaults by drawing him on to some particular gross acts of sin, 2 Sam. 11. 4. and thereby to dishonour God, 2 Sam. 12. 14. and to mar his own peace, Psal. 32. 3, 4. as that the best of men have need to stand upon their guard against him: for, though the Apostle doth limit his principality and rule to unrenewed men, yet he maketh even that, an argument, why he himself and all the converted Ephesians were to stand to their arms against him: which implieth, that at least he would assault them; yea, and might in part prevail against them: for we wrestle against the rulers of the darkness of this world. 15. Natural excellency, greatness and dignity, are very consistent and oftentimes found to be stained with the greatest moral deformity; yea, and most excellent creatures, when they degenerate to wickedness, do usually prove most perverse: for, those glorious creatures, whom he presently called principalities and powers, having fallen from God, became not only wicked, but wickedness itself in the abstract; Against spiritual wickedness. 16. So base, so shameful, so defiling a thing is sin, that it putteth a stain, a blot, a note of ignominy, upon the greatest of created excellencies, if once it get place; yea, the moe, and more choice excellencies that God hath adorned any person with, he proveth the more loathsome and abominable to God, when he giveth loose reigns to wickedness for, those princely excellent creatures, by reason of their sin, are branded with this ignominious stile, they are spiritual wickedness. 17. It addeth much to the christian soldier his disadvantage in this spiritual conflict, that his grand and dreadful enemy, the devil, is of a spiritual and immaterial substance: for, being a spirit, he is of vast understanding, and able to take up our natural inclination, and what temptation will be most prevalent with us, Joh. 12. 6. with Mark 14. 11. he is invisible both in his nature and approaches; he oft doth reach a deadly blow before we know it is he, 2 Sam. 15. 11. he penetrateth all material substance, and cannot be keeped out by locked doors; yea, the external senses being closed, he worketh upon the inward fancy and imagination, Mica. 2. 1. he is unwearied in his motions, and never ceaseth to pursue his design, notwithstanding of growing difficulties and multiplied repulses, Gen. 39 7. with 10. 12. he hath a singular dexterity in driving us on to act spiritual sins, that is, either inward sins of the heart, or sins that are conversant, not about carnal passions and fleshly lusts, but spiritual objects, such as spiritual pride, error, unbelief, etc. these being more like to his own spiritual substance: for, he setteth him forth in his spiritual nature, to make him more dreadful, as also (according to the judgement of some Interpreters) to hint at the kind of those tentations, which with greatest dexterity and vigour he assaulteth the Saints with most, even to spiritual sins, against spiritual wickedness, or the spirituals of wickedness, as it is in the original. 18. The malice of Satan doth bend itself against the Christian soldier, not so much in his temporal and worldly, as in his spiritual and heavenly concernments; and whatever he doth to the Christian's hurt and prejudice in the former, it is that he may hereby reach him a blow in the latter, Job 1. 11. for, Paul doth show the matter about which the quarrel is betwixt Satan and us, to be things heavenly, not earthly; in high places, better, because of heavenly things. 19 No worldly concernment or hazard, aught to go so near us, as that which concerneth the eternal good and salvation of our souls, the hazard of losing those concernments will startle a Christian soldier much, as knowing it can profit him nothing to gain the whole world, if he lose his soul: for, to make them take the alarm with greater speed, he showeth it was not things earthly, but heavenly, which Satan intended to spoil them of; For we wrestle— for heavenly things, Therefore put on the whole armour of God, as it is, ver. 11.   

Vers. 13. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all to stand.  
HE doth here first repeat the former exhortation with some small variation, as a conclusion following upon the former reason, while he commandeth them to take unto them this whole armour, and for the end formerly mentioned, even that they might be able to withstand and resist the enemy, as it were, face to face, foot to foot, hand to hand, and this chiefly in the evil day; whereby is meaned not only the whole time of our life, which is full of tentations, and therefore in that respect, evil, but also and chiefly some circumstantiat time wherein tentations were to abound, chiefly the time of death, not excluding, but rather probably including that time which was foretold by Paul himself, Acts 20. 29, 30. Next, he enlargeth this end, which was to be attained by their putting on, and making use of their armour, not only to their withstanding at the first onset, and during the time of the fight; but also to their standing after the victory, and after they have done all, or overcome all: where by standing, as it is distinguished from withstanding, presently mentioned, must be meaned the posture not of a soldier, but of a conqueror, who useth to stand when the conquered are thrown upon the ground, Psal. 20. 8. Hence Learn, 1. The dreadful opposition which the Christian soldier must meet with in the way to heaven, should not discourage or make him heartless, but only incite him to shake off security and laziness, and to prepare himself for the day of battle: for, from what he hath said, ver. 12. of their terrible adversaries, he inferreth here, wherefore take unto you the whole armour. 2. As our serious forecasting and thinking upon, together with our preparing ourselves accordingly for, this christian conflict, is a necessary duty; So, such is our love to carnal ease and security, Prov. 6. 9 10. that we are not easily excited to this duty; one alarm will not do it: for, therefore doth he give them a second, almost in the same words; wherefore take unto you the whole armour of God. 3. The graces of God's Spirit, by which the soul is completely armed for this spiritual conflict, are not of our own making or procuring, but being made to our hand by God, we have them for the taking: for, he calleth them the whole armour of God, and biddeth the Ephesians only take them; take unto you the whole armour of God. 4. As this spiritual armour, or the saving graces of God's Spirit, being once put on, may, though not altogether, 1 Joh. 3. 9 yet in a great part, be wrung or wyled from us by the power and sleight of Satan, our dreadful adversary, So we are not in that case to quit the field, and yield the cause: but by renewing our faith, repentance and former diligence in the use of means, Rev. 2. 5. to take them to us again. Neither are they ever so far lost, but they may be recovered, our great General being always at hand to renew our strength, to make us mount up and not be weary, Isai. 40. 29—. 31. for, the word rendered, take unto you, signifieth to take again, or recover that which we have lost or let go. 5. As our spiritual adversaries in this Christian conflict are most fierce pursuers, when ever we give them ground; so we are not to expect any truce or quarter from them, but must stand to it, and fight it out, placing all our safety in a courageous resistance, avowed defiance, and none at all in base running, or cowardly ceding, or politic compliance: for, the Apostle will have all their thoughts taken up how to withstand, which implieth a furious charge and fierce pursuit upon the part of enemies, and an avowed defiance with courageous resistance upon ours: that we may be able to withstand. 6. What ever be the terror, and strength of our spiritual adversaries, and the weakness and inability of men, destitute of the saving graces of God's Spirit, to resist the meanest of Satan's onsets, 2 Tim. 2.— 26. yet of such excellent virtue is this whole armour of God, or those Christian graces wrought in us by the Spirit of God, that when the soul is once endued with them, and attaineth to the dexterous use and exercise of them, the weakest of saints, will be enabled to receive, without losing ground, the most furious of Satan's assaults: for, it is promised unto them all, even the meanest of them, if they will put on the whole armour of God, they shall be able to withstand. 7. As there are some evil days by reason of tentations and trouble, awaiting Christians, and some of those unavoidable by any, namely the day of death, Heb. 9 27. So, we ought to be fore-arming and preparing for such days before they come, and with Christian courage resist those violent tentations arising from them when they come, as knowing we are chiefly then called and singled out to give proof of the reality of God's grace in us, Eph. 5. 16. for, he forewarneth of an ill day approaching, and will have them to arm themselves before it come; Take to you the whole armour— and to withstand in the evil day. 8. There can no such evil day befall a Christian, but through help of this spiritual armour, and the kindly exercise of saving graces, he may ride out the storm, and arrive with safety at the wished harbour when it is over and gone, chiefly if trial and trouble find him ready armed, and at his duty: for, if they will take to them beforehand this armour of God, he promiseth they shall be able to withstand in the evil day. 9 It is a singular encouragement to the Christian soldier, that the time of his hottest conflict with afflictions, tentations, and the devil their leader, lasteth not long; it is but a day, an hour, Rev. 3. 10. a short season, 1 Pet. 1. 6. yea, but a moment, compared with eternity, 2 Cor. 4. 17. for, in order to their encouragement, he calleth the time of their fighting but a day; To withstand in the evil day. 10. The Christian soldier in this spiritual warfare, will meet with many assaults before he obtain a complete victory, there must be variety of conflicts, exercises and tentations, so that usually his coming out of one, is but an entrance into another: the malice of the adversary is unsatiable, his hopes are never quite gone, but what he misseth at one time and one assault, he hopeth to acquire at another, Job 2. 4, 5. for, he saith they must first do all, or overcome all: which implieth there are many things to be overcome before they stand as conquerors. 11. It is not enough that the Christian soldier doth once engage in this spiritual warfare, and carry himself, courageously in withstanding some few of Satan's assaults, and afterwards fall back, and lay down his arms; but he must of necessity endure to the end, and until he receive the very last of Satan's assaults and overcome them all, if so he expect to stand as conqueror after the fight: for, saith he, and having done or overcome, not only some few assaults, but all; To stand. 12. It is only this armour of God, those saving graces of His Spirit, and no common gifts or fair flourishes of temporaries and hypocrites, which will enable a Christian to fight all the battles that must be stricken before the complete victory: for, only if they take this armour, he showeth they shall do, or overcome all. 13. How many soever the Christian's conflicts be, yet if he take unto him, and use this armour aright, he shall come through all, and stand victorious after all. Christ our general, in whose victory we have interest, hath overcome all, Joh. 16. 33. He is engaged in this battle, and feighteth with us, Philip. 4. 13. yea, and prayeth for us, Luke 22. 32. Besides, none can pluck the Believer out of His hand, because the Father and He is stronger than they, Joh. 10. 29. and consequently, the field cannot be lost, the feighting soldier must one day be a triumphing conqueror: for, upon their taking to them this armour, it is promised, that having done all, they shall stand, to wit, as conquerors.   

Vers. 14. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness.  
THe Apostle, in the second branch of this second part of the Chapter, (having again exhorted them to stand to it as valorous soldiers by carrying themselves watchfully and orderly in all the duties of their general and particular station) giveth an inventour of the several pieces of this armour, both offensive and defensive, exhorting the Christian soldier to put on, and make use of, each of them; and reckoneth forth all the pieces of complete bodily armour wherewith soldiers used of old to arm their bodies from head to foot, and assigneth some one or other of the graces of God's Spirit, answerable to every one of those, for arming the spirit.  
Concerning which, know, 1. in general, that there is no piece of armour here fitted for the back parts, because there is no escaping by flight in this spiritual warfare, jam. 4. 7. Heb. 10. 38. Secondly, that we must not so precisly distinguish the several pieces, as to think that one may not serve for the use of another: for, faith which answereth to the shield here, (See ver. 16) is called the breastplate, 1 Thess. 5. 8. And yet, thirdly, as shall be made clear in the particulars, there is some resemblance between every grace, and that piece of the bodily armour, to which it is here compared.  
In this verse, are two pieces of this armour, the first is truth: not the truth of doctrine, which is included under the sword of the Spirit, the Word of God; but the grace of truth, or sincerity, whereby a man endeavoureth to be that really, both unto God and man, for which he giveth himself out, 1 Joh. 3. 18. and giveth himself out for that to both, for which the word of truth doth call upon him, Psal. 119. 1. which grace of sincerity goeth frequently under the name of truth, Psal. 51. 6. Joh. 4. 24. Now, he biddeth them have their loins girt about with this grace; and so showeth, it doth answer that piece of the bodily armour which was called the girdle, and was a broad belt, wherewith soldiers were girt about the middle, and did serve both for ornament, as being set with drops of brass or silver, and hiding the gap and want between the other pieces of the armour in that place; and also for safety and defence, as keeping all the rest of the armour fast, guarding the belly and strengthening the loins. In like manner, this grace of sincerity, is the Christians ornament, Job. 1. 47. covereth many other wants, Gen. 20. 6. is a necessary ingredient in all other graces, without which they are but counterfeit shadows, Prov. 15. 8. and addeth strength and courage to the heart in the day of sore trial, Job 27. 5, 6. The second piece of armour is righteousness: not the imputed righteousness of Christ, which seemeth to be included under the buckler of faith; but the inherent righteousness of an holy conversation, whereby we are inclined, and do accordingly endeavour, to give both to God and man their due and right, Acts 24. 16. according to both the Tables of the Commands, Luke 1. 6. and it answereth that piece of the bodily armour, which was called the breastplate, whereby the breast and vital parts therein contained were secured: In like manner, this grace of righteousness doth guard the vital parts of the soul, and that wherein the life of a Christian doth consist, to wit, the root and seed of inherent grace in the heart, 2 Pet. 1. 10. and the faith of his interest in God: for, righteous walking is an evidence of interest, 1 Joh. 2, 3. Hence Learn, 1. None shall after death stand as victorious over all their spiritual enemies, but such as here do stand as soldiers in a military posture. They must stand as watchmen, Hab. 2. 1. to observe and take up their enemy's motions and approaches, 1 Pet. 5. 8. and they must stand as fighters, to resist and withstand all his furious assaults, 1 Pet. 5. 9 otherwise, they shall never stand as conquerors: for, having spoken (ver. 13.) of their standing as conquerors at death, he exhorteth them in order to their standing, that they would here stand as soldiers; Stand therefore. 2. Assurance, and certainty of through bearing and victory over all our spiritual adversaries, is so far from being in its own nature a pillow to foster security and carnal ease, that it addeth courage and spirit to those who have it, and rendereth them so much the more watchful, active and diligent: yea, and nothing weakeneth more the hands of a christian soldier, than diffidence and distrust of success: for, from what he promised, ver. 13. that they should stand as conquerors, he encourageth them here to stand in the conflict; Stand therefore. 3. Whenever a man doth engage to fight under Christ's banner, and betaketh himself to his military posture, he may expect a present charge, and to be set upon without delay by his spiritual adversaries: for, no sooner doth he bid them stand, but with the same breath he commandeth them to put on their armour, and be in readiness to receive a present assault; Stand therefore, having your loins girt about. 4. The Spirit of God, speaking in Scripture, doth usually set out most heavenly and spiritual purposes, by similitudes taken from things earthly, and such as do occur in our ordinary employments, hereby teaching us so to converse among, and look upon things earthly, as to gather some spiritual lessons from them: for, the Apostle doth here resemble every piece of the soldier's armour, to some answerable Christian grace; Having your loins girt about with truth. 5. The grace of truth and sincerity, is a necessary piece of the Christians armour, without the which we cannot choose but be exposed and laid open to several deadly blows, and dangerous tentations from our spiritual adversary; without sincerity we are easily driven to dissemble both with God, (Psal. 78. 36, 37.) and man, Psal. 55. 21. to go about choicest duties for base and by-ends, Math. 6. 2. Phil. 1. 16. to curtel our obedience, astricting it to some commanded duties only, neglecting others, Mark 6. 17. with 20. yea, and to despare of mercy, or of doing better in time coming, when Satan shall accuse and challenge us for our base hypocrisy in time by past, to which he himself did tempt us, Matth. 27. 4, 5. for, the Apostle commandeth the Christian soldier to arm himself with truth and sincerity: Having your loins girt about with truth. 6. Though Satan's chief arms, whereby he fighteth in this spiritual conflict, are deceitful wiles and subtle snares, (See ver. 11.) yet, the Christian soldier must not endeavour to overcome him with his own weapons, but aught to be sincere and straight; he must not lie, no not for God, Job 13. 7, 8. neither think to out-wit his adversary by yielding a little, and falling back one step, of purpose to advance two for it, or to capitulate with him by yielding to one sin at one time, upon condition to give way unto none other, or not to the same afterwards, which, at the best, is to do evil, that good may come, which is condemned, Rom. 3. 8. and is inconsistent with true sincerity and plain dealing, which is here enjoined to the Christian soldier; Having your loins girt about with truth. 7. The grace of righteousness, or an honest fixed purpose and earnest endeavour to obey God in all His commands, is another necessary piece of a Christians armour, without which we are exposed and laid open to several deadly blows and dangerous tentations from our spiritual adversary, even such as question our interest in God, and brangle our peace with Him, Isa. 32. 17. without this purpose and endeavour, we are easily driven to break all, or any of God's commands, Prov. 11. 5. and 13. 6. and more particularly, to take a sinful course for our own vindication under unjust reproaches, Isa. 51. 7. to distrust the providence of God, under straits, Gen. 30. 33. and to make a foul retreat in the day of trial, Prov. 28. 1. for, the Apostle commandeth the Christian soldier to arm himself with righteousness; And having the breastplate of righteousness. 8. It is not enough for a Christian soldier to propose unto himself a good and approved end, and to be sincere and straight in aiming at the end proposed; but he must make use of good and approved means, consisting in conscientious practice of all commanded duties, both to God and man: for, with sincerity and truth, which relateth chiefly to the scope and end proposed in our actions, he enjoineth the practice of righteousness, which giveth to both God and man their right and due.   

Vers. 15. And your feet shod with the preparation of the gospel of peace.  
THe third piece of armour here enjoined to be put on, is, the preparation of the Gospel of peace, that is, a prepared and resolute frame of heart to go through our Christian course with cheerfulness and patience, notwithstanding of all the difficulties of the way (for, the word rendered preparation, is used elsewhere for such firmness of resolution, Acts 21. 13.) which resolute frame of heart, is wrought and begotten by the Doctrine of the Gospel, in so far as it is the mean of making peace and friendship between God and sinners: and therefore is this piece of armour called the preparation of the Gospel of peace. Now, he biddeth them have their feet shod with this preparation; and thereby showeth it doth answer that part of the bodily armour which is called the leg or foot-harnesse, which did serve to defend the legs and feet of soldiers against cold, thorns, stones, and other roughness of the way. In like manner, this prepared resolute frame of heart to charge through all difficulties, doth not only guard the soul against the pollution of filthy tentations which it doth meet with in the way, Psal. 119. 105▪ but also engageth the Christian soldier to go through all the crosses, hardships and difficulties of the way with courage and cheerfulness. Doct. 1. The Christian soldier is so to stand in the fight, as that he be also daily advancing and marching forwards in his way towards heaven. His duty is both to stand and to advance at once in several respects: he is to withstand and stand against his spiritual adversary; and yet to advance and make progress towards Christ, perfection in grace, and his journey's end: yea, and the more firmly he stand against the one, he advanceth with greater speed towards the other: for, the Apostle, having exhorted them to stand, ver. 14-. he insinuateth here, that they must be also advancing, while he biddeth them put on the foot or leg-harness of resolution: which piece of armour was useful for soldiers chiefly when they were upon their march; And your feet shod. 2. The way wherein the Christian soldier is to march and advance towards heaven, is not plain and smooth, or free from trouble and hazard, but beset with tentations and afflictions, as with so many sharp stones, piercing briers and thorns, which make a way impassable to barefooted travellers; for, there was no need of the foot-harnesse, to which he here alludeth, but in such a way; And your feet shod. 3. The Christian soldier therefore must arm himself with a firm and well grounded resolution and purpose of heart, to charge through all difficulties, how dear soever it may cost him; this being another necessary piece of the Christians armour, without the which we are exposed and laid open to several deadly blows and dangerous tentations from our spiritual adversary, even all such as unexpected difficulties and crosses do easily and usually drive an unprepared heart to yield unto, to wit▪ impatience, Gen. 30. 1. repining against the Lord, Jonah 4. 9 a spirit of revenge against instruments, 2 Sam. 16. 9 fainting in duty, Heb. 12. 12. closing with sinful means for attaining an outgate, 1 Sam. 28. 7. despare of an outgate, 1 Sam. 27. 1, questioning an interest in God because of the cross, Juag. 6. 13. and such like: for, the Apostle commandeth the Christian soldier to arm himself with such a prepared and resolute frame of heart; And your feet shod with the preparation. 4. It is not every resolution and purpose which will guard the heart against these forementioned blows and tentations, but such as floweth from the glad-tidings and intimation of peace and friendship made up between God and us, all our other resolutions will be at length outwearied and broken by continual crosses and hardships, Isa. 40. 30. but the Christian, who is armed with this, endureth to the end, as knowing God is his friend, Psal. 23. 4. there is not wrath in his cup, Isa. 53. 5. his wearisome journey will at last have an happy close, Heb. 4. 9 for, the Apostle commandeth them to put on such a prepared frame of heart as floweth from the intimation of their peace with God, while he calleth it the preparation of the Gospel of peace. 5. The Gospel is only that Doctrine which bringeth peace between God and rebels, the Law indeed discovereth the seed, Rom. 3. 20. but the Gospel doth not only show, that peace and friendship may be had, Luke 2. 14. but also the terms upon which it is obtained, Rom. 5. 1. yea, and by means of the preaching thereof, the Lord doth work us up to embrace these terms, Rom. 10. 14, 15, 17. for, he ascribeth the making up of our peace with God to the Gospel, while he calleth it the Gospel of peace. 6. Where the Gospel is blessed of God, for making up of friendship and peace, it will be attended in all to whom it is so blessed, with a firm and steadfast resolution to follow God in the way of duty, notwithstanding of all difficulties and hardships: for, he maketh their putting on this prepared frame of heart, to be the native result of peace made with God by means of the Gospel, while he saith, Having your feet shod with the preparation of the Gospel of peace.   

Vers. 16. Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.  
THe fourth piece of armour, the putting-on and usemaking whereof, is recommended to them above all the rest, is the grace of faith, by which we believe the truth of God's Word in general, Act. 24. 14. and in a special manner do receive (Joh. 1. 12.) and rest upon Christ (Isa. 26. 3.) for grace here, (Philip. 4. 13.) and glory hereafter, 1 Tim. 1. 16. as He is offered in the Gospel, Gal. 2. 16. And it answereth that part of the bodily armour, called the shield, which was a broad and large piece, made of some strong metal, and, being made use of by a skilful hand, did defend the whole body, supply the weakness of any other part of the armour, and guard against all sort of strokes from the enemy. In like manner, faith is a grace of so large extent that it reacheth help to the soul in all its several cases, Habak. 2. 4. it strengtheneth and supplieth the inlacs of all other graces, Act. 15. 9 yea, and guardeth against tentations of all sorts, Mark 9 23. but more particularly, as the Apostle doth here express, it quencheth these o● Satan, that wicked one his tentations, which are called fiery darts, that is, violent and piercing tentations, whereby the soul is inflamed with a vehement heat, whether of boiling lusts, or raging despair: and faith doth not only repel some of those tentations before they seize upon the soul; but also quench and extinguish that heat, pain and horror which boileth in the soul, being wounded by these: All which the grace of faith effectuateth, not by its own strength or force, but through the virtue of Christ whom it doth apprehend, whose power and merit, employed by faith, doth allay and quench all that heat, whether of inflaming lusts, or of boiling impatience, horror and despair, which those tentations do kindle in the heart wherein they light ●nd are entertained. Hence Learn, 1. Though the Lords Ministers ought to make known unto His People the whole counsel of God, Act. 20. 27. there being no truth revealed in Scripture, the knowledge whereof is not useful either for the being or well-being, for the necessary food or ornament of a Christian, 2 Tim. 3. 16, 17. yet they are most to inculcate and press upon people's consciences the knowledge and practice of most necessary and weighty truths, chiefly those which are fundamental and of daily use and practice: for, the Apostle, in pressing the use of the spiritual armour, doth wisely recommend one piece, of special and daily use, above all the rest, while he saith, Above all, taking the shield of faith. 2. The grace of faith is another necessary piece of a Christians armour, without the which we are destitute of Christ's imputed righteousness, Philip. 3. 9 and so exposed to the dint of sin-pursuing justice, Joh. 3. 36. and to all the bitter accusations and challenges of the devil our adversary, Rom. 8. 33. We are destitute also of Christ's covenanted strength, which is communicated and engaged for our through-bearing in all our spiritual conflicts only when it is laid hold upon by an act of faith, Joh. 15. 4, 5. and consequently, without the exercise of that grace, we are exposed as a prey to every tentation, and especially to Satan's fiery darts, here spoken of in the text, seeing in that case we have no strength to resist them but our own, which indeed is none, Joh. 15.— 5. for, the Apostle commandeth the Christian soldier to arm himself with this grace; Above all taking the shield of faith. 3. This grace of faith is the most excellent and necessary piece of all the Christians armour, in so far as faith (though weak and imperfect in itself, Luke 17. 5. yet) laying hold on the promise, it engageth the almighty power of God and Christ to be for us, Matth. 15. 28. it giveth life, being and vigour to the other pieces of this armour, even to all the sanctifying graces of God's Spirit, Acts 15. 9 1 Tim. 1. 5. it maketh up all imperfections by covering them with Christ's most perfect righteousness, Philip. 3. 9 and so defendeth them against the furious or subtle assaults of Satan, whereby he endeavoureth to make us question their reality, and throw them away as counterfeit, hypocritical and useless, Lam. 3. 18. it bringeth a fresh supply of strength to the rest from Jesus Christ when they are weakened, wounded, and almost rendered unprofitable, Isa. 40. 31. yea, it alone doth sometimes keep the Believer from total fainting and quitting all, when the rest are shattered, brangled, disappear, and for the time are useless, Job 13. 15. for, the Apostle recommendeth this piece above all the rest, while he saith, Above all, take the shield of faith. 4. As Satan's great design is to wrest and wring this piece of our armour from us, and that because of its excellency and usefulness, yea, and often doth prevail to mar our usemaking of it; So it would be our chiefest care to keep this grace of faith in daily exercise, and without delay to return to the exercise of it, when we have fallen from it: for, the word, rendered taking, signifieth to take again that which we have lost or let go; Above all, taking the shield of faith. 5. It is the Christian's duty to study the excellency and usefulness of any grace, and especially of faith, that thereby he may be incited to seek after it, and to make use of it; we must first put a price upon grace, before we be at any pains for it: for, that he may incite them to make use of faith, he informeth them of its excellency and usefulness, while he saith, wherewith ye shall be able to quench all the fiery darts. 6. Though the devils and fallen angels be many, (See ver. 12.) yet so united are they in wickedness and in carrying-on their woeful work under one chief head and prince, Matth. 12. 24, 26. as if they were but only one: for, therefore doth he speak of the devil as of one; the fiery darts of the wicked. 7. As Satan, that wicked one, his great work and business is to draw and drive others to sin and wickedness; So, he hath several sorts of tentations which he maketh use of for that end, according to the diversity of sins to which he tempteth, and the different tempers and dispositions of those whom he tempteth: he hath not only subtle wiles and stratagems, spoken of, ver. 11. but also fiery darts, whether of violent boiling lusts, or raging despair, which he throweth afar off, and indiscernably with great force and violence, wherein they resemble darts; All the fiery darts of the wicked. 8. Among all the tentations which Satan maketh use of to carrion his woeful work, his fiery darts are most hard to be resisted, and, where given way to, most dangerous, in so far as they give a double hurt and damage, even as material fiery darts do both wound and burn; so those tentations being entertained, do not only defile the soul with guilt, but also disturb and disquiet it with their force and violence, Host 7. 4. or, vex, perplex and put it to pain with that anxiety and horror which they breed in it, Gen. 4. 13. for, he commendeth faith above all the rest, from its quenching those tentations, which implieth, that they are both hardly resistible, and most dangerous; wherewith ye shall be able to quench all the fiery darts of the wicked. 9 The grace of faith, though never so well exercised, cannot hinder Satan to throw those fiery piercing tentations, nor yet doth it always repel them, but sometimes they pierce even the Believers soul, where, finding suitable fuel, they raise a burning flame, and make great vastation and havoc: for, while he saith, faith doth quench them, it is employed, they will be sometimes boiling and burning within; ye shall be able to quench all the fiery darts. 10. The grace of faith not only supplieth the place of armour to ward off blows; but is also medicinal to cure those dangerous wounds, which the soul receiveth in this spiritual conflict through the prevalency of tentations, and the negligent usemaking of our other graces, it is both defending and healing armour: for, thereby we are able to quench all the fiery darts of the wicked. 11. There is no spiritual disease or wound so desperate, no sin so prevalent in the soul, but the grace of faith, rightly made use of in laying hold on the merit and virtue of Christ's death, is sufficient to cure it and destroy it; yea, and to cure not only one disease, but many: for, he attributeth a virtue to it, to quench fiery darts; and all the fiery darts of the wicked.   

Verse 17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.  
IN this verse are contained the fifth and sixth pieces of the spiritual armour which he will have them to take and make use of. The fifth is salvation, or the hope of salvation, the thing hoped for, being put for hope, as the Apostle explaineth himself, 1 Thes. 5.— 8. which hope, is a grace, whereby we patiently expect salvation, both temporal (Psal. 62. 1.) and eternal, Titus 1. 2. but chiefly the latter, according to the promise apprehended by faith, and it answereth the part of the bodily armour called the helmet, or head-piece, which being the highest piece of all the rest, did defend the head and face, and was so composed as to make the soldier of dreadful appearance unto his enemies. In like manner this grace of wel-grounded hope doth lift the heart upwards, Psal. 16. 9 keepeth the head safe and above water, so that the Christian sinketh not, 2 Cor. 4. 16. Rom. 5. 3. 4. and bringeth him to so high a pitch of Christian courage as maketh him formidable to his adversary, 1 Sam. 17. 45, 46. The sixth piece of armour is the written Word of God, which answereth that part of the bodily armour called the sword, whereby the soldier useth both to defend himself and wound the enemy. In like manner the Word of God, laid up in the heart, and made use of pertinently by the Christian soldier, hath somewhat in it to ward off the blow of every tentation, Matth. 4. 4, 7, 10. and maketh Satan retire as one ashamed and wounded, Matth. 4. 10, 11. and it is here called the sword of the Spirit, because the Spirit of God hath revealed this Word, 2 Pet. 1. 21, it worketh powerfully upon the spirits of men, Heb. 4. 12. and its efficacy in working dependeth on the Spirit, 2 Cor. 10. 4. Doct. 1. Though believers have heaven and salvation already in right and by promise, Joh. 3. 36—: yet, the Lord, for good and wise reasons, seeth it necessary to delay the performance, and not to give them present possession upon their right: for, if there were present possession given, there would be no need of this grace of hope, whereby the believer doth patiently expect salvation promised; and take the helmet of salvation, or of the hope of salvation. 2 The sincere believer, during the time of the not performance of promised salvation, may cast his account to meet with many sore assaults, and sad strokes from manifold tentations upon all hands: for, what need of an helmet, if there be not appearance of blows? and take the helmet of salvation. 3. A wel-grounded hope of salvation, according to the promise, is another necessary piece of the Christians armour, without the which he is deprived of one strong motive and encouragement to the work of sanctification in general, 1 Joh. 3. 3. exposed and laid open to several deadly blows and dangerous tentations from Satan, and more especially, to immoderate grief for the death of near relations, 1 Thes. 4. 13. to the evil of covetousness and of placing our portion and happiness in this life, as knowing nothing of a better, Psal. 17. 14. with 15. to the evils of fainting, discouragement and despair, arising from delayed performance of what is promised, Prov. 13. 12. from hard sufferings and persecutions for the Gospel, 2 Cor. 4. 16. with 18. and from the fear of approaching death, the king of terrors, Prov. 14. 32. for, the Apostle commandeth the Christian soldier to arm himself with this grace of hope; and take the helmet of salvation. 4. Though this saving grace of hope be stronger and weaker in several Christians, according as it hath more or less of a mixture of contrary diffidence, Rom. 4. 18. and though the meanest degree of hope doth serve for good purpose to defend the Christian in some measure against the forementioned tentations, Rom. 5. 5—. yet it is the Christian soldier's duty, in order to his better guarding against those deadly blows, to aim at no less than a full assurance of hope, even such as maketh him no less diffident to obtain salvation promised, than if he had it in hand: for, it seemeth the Apostle expresseth the grace of hope by salvation, the object of it, to show their hope should be as much fixed as if they had salvation itself already in possession; and take the helmet of salvation. 5. The Christian soldier is not always and only to be upon the defending hand, nor to think it enough to keep his sinful evils from prevailing further and growing stronger: but he must also endeavour to pursue them, weaken them, and not to think himself exonered until he fully subdue them: for, the Spirit of God enjoineth the Christian soldier to make use, not only of defensive armour to guard himself; but of offensive also, to pursue and kill the enemy; of which sort is the sword in bodily wars; and the sword of the Spirit. 6. Acquaintance with the Lords written Word, together with a dexterous usemaking of it, is another necessary piece of the Christian his armour, without the which he cannot choose but he exposed to several dangerous blows and deadly tentations, seeing he can neither know sin to be sin, Rom. 7. 7. nor the right way of resisting sin, or of discharging duty, Psal. 119. 9 and bearing afflictions with Christian courage and patience, Matth. 5. 39 but by the word; besides, that the timous calling to mind of a word in Scripture, forbidding and threatening such an evil, pressing the practice of such a duty, and speaking encouragement and comfort to the soul exercised with such a cross, is often blessed of God, to break the strength of the tentation which inciteth to it, Matth. 4. 10, 11. to furnish the heart with resolution and strength for duty, Psal. 119.- 50. and with Christian courage under the cross, Psal. 119. 92. for, he commandeth the Christian soldier to arm himself with the knowledge of, and acquaintance with, the Word of God; and the sword of the Spirit, which is the Word of God. 7. As it is the only virtue and power of God's Spirit, which enliveneth the Word, and maketh it effectual; So it is only the Word of God, and no humane inventions, or magical charms, with which the Spirit of God doth join His power and efficacy to resist and drive away the devil; for, therefore he calleth the Word the sword of the Spirit, and expoundeth it to be no other word, but the Word of God.   

Verse 18. Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, and supplication for all saints.  
HEre is a seventh piece of this armour, or rather a duty, the practising whereof is enjoined by God as a mean for obtaining all those forementioned pieces of the spiritual armour from Him, together with the right usemaking of them against the enemy, and the Lords successful blessing thereupon. This mean is the duty of prayer, whereby we offer up our desires to God, Psal, 62. 8. for things agreeable to His will, 1 Joh. 5. 14. in the name of Christ, Joh. 16. 23. with confession of our sins, Psal. 32. 5. 6. and thankful acknowledgement of His mercies, Philip. 4. 6. Which duty is enjoined, not simply, but with six necessary qualifications, the opening up whereof, doth serve for so many doctrines. As, 1. we must pray always, which is not to be understood as if we were to do nothing else but pray; but the phrase implieth frequency in this duty, and at all times, when opportunity offers, (the original word will bear so much) together with an endeavour to keep our hearts daily in a praying temper, that when God offereth occasion, we may not want a suitable frame and disposition. 2. We must use all kinds of prayer, two whereof are here expressed, first, prayer, strictly taken, whereby we seek these good things which we want from God. Next, supplication, whereby we deprecate evils and judgements whether felt or feared. 3. Our prayers and supplications must be in the spirit, as not being a work of the lip, tongue and memory only; but of the heart and inward man, Matth. 15. 8. being stirred up and assisted by the Spirit of God, Rom. 8. 26, 27. 4. The exercise of prayer must be joined with watchfulness, a watchfulness especially of the mind. See upon Col. 4. verse 2. doct. 3. 5. It must be with most importunate perseverance, called here all perseverance, implying, that we are not to break off begun diligence in the practice of this duty, Luke 18. 1. yea, and are to reiterate our petitions for one and the same thing, so oft as occasion offereth, until it be granted, 2 Cor. 12. 8. a seeming repulse or denial, making us more vehement, Luke 18. 5. Matth. 15. 22. etc. Lastly, it must be extended unto others besides ourselves, which others are first expressed more generally in this verse, to wit, all saints, that is, all these, who, having given up their name to Christ, are standing Church-members, and especially those who have more convincing evidences of saving grace than others. See upon Philip. 4. verse 21. doct. 2. Which is not to be understood, as if we were to pray for none but such: we ought to exclude none from our prayers who are in a capacity to be bettered by them, 1 Joh. 5-16. no not our very enemies, Matth, 5. 44. only the saints are to have the chief room, both in our hearts, and also in our prayers, as in all other duties flowing from Christian charity, Gal. 5. ver. 10. Hence Learn further, 1. The Christian soldier doth never receive so much from God, while he is upon earth, as to stand in need of no more; he needeth always more grace to preserve and improve what is already bestowed, 1 Pet. 1. 5. and to supply emergent necessities and wants, whereof while he breatheth there will be always some new discoveries made, 2 Cor. 12. 7. with 9 for, notwithstanding of this complete armour given them by God, he will have them yet to be always praying and seeking more; praying always, saith he. 2. This whole and complete armour of God can do no good to the Christian soldier, either to defend himself, or to offend his adversary, without the Lords special assistance, and concurrence, whereby he actuateth those graces, and without the which, habitual grace could never be improved or made use of by us to any good purpose, Philip. 2. 13. for, therefore he directeth them, having put on this armour, to make their recourse to God by prayer for obtaining His special assistance to improve it aright; praying always. 3. The exercise of prayer is most necessary to be made conscience of by the Christian soldier, as that, by which he obtaineth all his other armour from God, Ezek. 36. 26. with 37. together with special assistance to improve it, and apply it to work, as said is: hereby also he doth recover his armour when it is in a good part lost, Psal. 51. 10. fourbish, sharpen and make it clear, when it is eaten and consumed with the rust of security, deadness and hardness of heart, Isai. 63. 17. and by diligent prayer, Satan's assaults and tentations are either keeped off, and diverted, so that the other armour getteth not much a do, Matth. 26. 41. Luke 21. 36. or otherwise vigorously resisted; and the other armour, the several graces of God's Spirit, made thereby tentation-proof, Luke 22. 32. In a word, prayer is the souls swift and trusty messenger to God, for receiving new orders, new strength, and all things the Christian soldier needeth, either before, after, or in time of fight, and never returneth empty without an answer, Joh. 16, 23, for, he enjoineth the exercise of prayer as most necessary to the Christian soldier; praying always. 4. As the Christian soldier is never fully freed from all his straits, necessities and wants; So he ought to live in the daily sense of his own emptiness, and in the faith of God's fullness and willingness to supply all his wants; for, he should be praying always, and therefore always sensible of his need to pray, and confident of God's readiness to answer, jam. 1. 6. As there are several sorts of prayer, some mental only, Exod. 14. 15. others vocal also, Psal. 5. 1. 2. some sudden or ejaculatory, Nehem. 2. 4. others more solemn and of greater length, Rom. 15. 30. And of those latter sort, again, some public or Church-prayers, 1 Tim. 2. 1. others private or Family-prayer, Acts 10. 1, 2, 3. and others secret, as Closset-prayers, Matth. 6. 6. Some, again, are ordinary for ordinary causes, and performed at ordinary times, Psal. 55. 17. others are extraordinary, upon some special and weighty occasions, requiring more than ordinary affection and time of continuance, Joel 1. 14 etc. So all those several sorts of prayer, are to be made conscience of, and none to be neglected, as God doth call to any of them: for, the Apostle, supponing there are several sorts of prayer, enjoineth them to pray with all prayer. 6. It pleaseth God to exercise his dearest children, not only with the want of several things necessary and good, but also with the presence of many things in themselves evil and hurtful, and those evils both of sin and punishment, as for other reasons, so for this one, that of both the one and the other, they may be making daily errands unto God in prayer, for getting the former supplied, and the latter either removed or prevented: for, as was shown in the exposition, by prayer strictly taken, and as distinguished from supplication, we seek those good things which we want; and by supplication we deprecate evils and judgements: Now, the Apostle enjoineth them to use both those; With all prayer and supplication, saith he. 7. However there be more intense affection, and fervency of spirit, together with more assistance from the Spirit of God required in some sort of prayers, to wit, extraordinary, (joel 2. 12. to 18.) than in others; yet all our prayers, even those which are ordinary, sudden and ejaculatory, aught to be joined with some measure of spiritual fervency and intense affection; neither can any of them be discharged aright without the assistance of, and influence from, the Spirit of God, as being a piece of most immediate worship to God, who is a Spirit, and will be worshipped in spirit and truth, Joh. 4. 24. for, he requireth that all prayer and supplication be in the Spirit. 8. There is not any duty which Satan is a greater enemy to, or our hearts more averse from, than this of prayer in the spirit, it being no small difficulty to bring our hearts up to it, to keep them at it, or make them walk like it afterwards: for, so much is supponed while he requireth the exercise of watchfulness, chiefly over the heart, in order to prayer; Watching thereunto. 9 Neither is there any duty which Satan is more earnest to make us quit and fall from, after we have begun well, and which our hearts are more apt to be discouraged and take up an halt in, than in this duty of praying in the spirit, and chiefly under delayed answers: for, so much is supponed, while he requireth them to persist with all perseverance, and this not only in some, but all sorts of prayer. 10. As Christians ought to pray for others as well as for themselves; So, the more lively, watchful and importunate we are in praying for ourselves, the more our heart will be enlarged with desire to take inspection of the necessities of others, and to hold up their case to God: for, having enjoined them to pray for themselves with all prayer and supplication, watching thereunto with all perseverance, he biddeth them, next, make supplication for others, even for all Saints.   

Vers. 19 And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel.  
HE doth here exhort them to pray for himself in particular, showing, first, what he would have them to ask from God on his behalf, even a gift and dexterity of uttering and expressing his conceptions in public preaching, together with courage and boldness to deliver all his message, without stop or impediment, and as it were, with open mouth before all flesh as God should call him, without all base fear, 2 Tim. 1. 7, 8. shame, Rom. 1. 16. partiality, 1 Tim. 5. 21. or diffidence of the truth of what he should deliver, Psal. 116. 10. which gift he doth illustrate from the use which he was to make of it, even that according to the trust committed to him by God, chap. 3. 8, 9 he might make known the Doctrine of the Gospel unto his hearers: which Doctrine, is here called a mystery. See upon chap. 1. ver. 9 doct. 1. Besides what is already observed upon the parallel place, Col. 4. 3. Hence Learn, 1. As the Lord's people ought chiefly to mind those in their prayers who are most instrumental in the work of God; So it is the duty of Christians, to be seeking the mutual help of one another's prayers, and for this end to acquaint one another with their pressing wants and necessities, jam. 5. 16. and especially Ministers should crave the assistance of their prayers who are committed to his charge: for, Paul, having exhorted them to pray for all Saints, ver. 18. doth here incite them to pray for himself in a special manner who was their Minister, and an eminent instrument in the Lords work; And for me, saith he. 2. The most able and gracious Ministers, are usually most sensible of that weight and burden which is in the ministerial charge, and so much sensible, that to be fitted for the employments of it, they see a necessity, not only of their own pains and study, their wrestling with God by prayer in secret; but also of the assistance and prayers of others: for, Paul, a gracious and able Minister, doth see it necessary to seek the help of others; And for me, saith he. 3. Not only is piety and knowledge required in a Minister, but also a gift of utterance, or a singular dexterity to express his conceptions unto others pertinently, plainly and takingly, without which his other abilities can avail but little to inform the judgements, or work upon the affections of hearers: for, therefore doth Paul desire chiefly that utterance may be given unto him. 4. Whatever gift a Minister hath of this kind, whether naturally or otherwise, yet when he cometh to the exercise of it in preaching, he is not so much to rely upon his gift and skill of this kind, as to depend on God for immediate influence and assistance to strengthen his memory, uphold and order the organs of speech, and to give him the present and actual exercise of his gift, lest he either miscarry in the use of it, or otherwise sacrifice to his own drag and net, when God is not depended on, and so provoke the Lord to blast his pains and make them useless: for, though Paul had already a gift of utterance, having now preached so long, and so well; yet he willeth them to seek not only the continuance, but also the actual exercise of it from God whenever he should be put to make use of it; And for me, that utterance may be given unto me. 5. A plausible gift of utterance, is not all which is required in a Minister, he must have faithful boldness to deliver his message, without base fear or partiality, joined with his utterance, otherwise he may tickle the ear, but cannot rouse up dead and sleeping consciences: for, with utterance he desireth he may be assisted to open his mouth boldly. 6. So much incensed are people usually at plain dealing in their Ministers, so little can they endure to be used by them with holy freedom and boldness, Isa. 30. 10. So much is there of unmortified fear of flesh, even in the best of Ministers, Matth: 10. 26, 28. together with a sinful loathness to intrust the Lord with the event or personal hazards which may follow upon their faithful boldness, Exod. 4. 10, 13. that there is need of special assistance and present influence from God, to make a Minister open his mouth boldly, concealing no necessary truth, forebearing the reproof of no known vice, and fearing no flesh, without regard had unto any hazard or loss he may meet with for so doing: for, Paul will have them to seek from God on this behalf, That he may open his mouth boldly. 7. The serious perpending of the excellency, worth and mysteriousness of the subject, the preaching and making known whereof, is entrusted to Ministers, would tend to convince them abundantly of their own insufficiency for such a task, and of the need they stand in of assistance from God, and the help of people's prayers for obtaining His assistance: for, this moved Paul to distrust his own strength, and to seek the help of their prayers; even that he was to make known the mystestery of the Gospel. 8. The great end for which Ministers should be earnest with God for furniture and through-bearing themselves, and incite others to plead with Him on their behalf, is not that by virtue thereof they may gain applause, or get themselves exonered before men, but that the Lords people may be edified, and Christ exalted, by laying open what rich and excellent things are held forth of Him in the Gospel: for, the end why he desireth a gift of utterance and boldness, is, to make known the mystery of the Gospel.   

Verse 20. For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.  
HE doth, first, give two reasons, exciting them to pray for him; First, from his office, he was entrusted by God, as an ambassador in Christ's stead, to publish the glad tidings of Reconciliation with God, contained in the Gospel, 2 Cor. 5. 20. Secondly, from his bonds, which did not hinder him to preach, seeing as the original word, signifying in a chain, doth imply that at this time he was not bound with fetters, but in the custody of a Soldier with whom he might go abroad, having (as the custom of some prisoners was) a chain on his right arm, which was tied to the Soldiers left arm. Next, he repeateth the gift which he would have them to seek from God on his behalf, even to deliver his message with courage and boldness: and he extendeth it further to all those other things which a Minister ought to advert unto in preaching. See upon Col. 4. ver. 4. doct. 11. Hence Learn, 1. As Christ's Ministers do in a singular manner represent His Person, and being clothed with authority from Him, are sent to treat and transact about the greatest matters on earth in His Name, even the making up of peace and friendship betwixt God and sinners, 2 Cor. 5. 20. So, their deportment, for gravity, prudence and holiness, aught to be such, as may conciliate authority to their message, and bring no disgrace or rub upon Him whose Person they do sustain. It is their duty also to manage their trust with faithfulness, speaking nothing but what they have a Commission for from Christ their Master, concealing nothing of what is entrusted to them to speak, but delivering all of it with that authority and gravity, boldness and majesty which becometh the ambassadors of Him who is Prince of the Kings of the earth, Revel. 1.- 5- for, such is the honour and duty of ambassadors among earthly princes; and though this title of ambassador for Christ, did belong to the Apostles in all respects chiefly, and in some respects to them only, as that they were confined to no certain charge, or country, Matth. 28. 19 and absolutely to be trusted as men who could not err, at least in what they wrote, 2 Tim. 3. 16-. yet as to many other respects, and chiefly those which are mentioned in the Doctrine, i● doth belong to all sent Ministers; and therefore they are called the Angels of the Churches, Revel. 2. 1, etc. For which I am an ambassador, saith he. 2. The matter and purpose contained in the Gospel, even the way of making peace between God and sinners, is a business of great importance in God's account, and such as he would have bear weight with us: for, an ambassador is not sent among Princes and States for trifles, but for things of highest concernment. Now, God sendeth ambassadors to carry the message of the Gospel: For which Gospel I am an ambassador, saith he. 3. So great desire hath God, that lost sinners embrace the Gospel with His peace and friendship offered in it, that He dealeth with them not as with traitors and rebels; but as persons of dignity and respect, that thereby they may be the more induced to accept His offers: for, Kings and States send not ambassadors to private obscure men, but to persons of respect and worth. Now, God sendeth ambassadors with the Gospel to sinners: For which I am an ambassador. 4. That God doth graciously condescend to send an honourable embassage for peace and friendship to worthless traitors and rebels, it should make the Lords people mind and respect those who are entrusted with it, and particularly to hold up their case unto God by prayer for strength, wisdom, and every other thing which becometh those who are employed in such an honourable errand from the great God: for, he biddeth them pray for him, because he was an ambassador sent from God with the Gospel; For which I am an ambassador. 5. Though our provoked Lord doth send a message of peace and friendship unto a rebellious world, and putteth respect upon them by sending ambassadors to them in His stead; yet, such is their ingratitude, and such enemies are they to their own mercies, that in place of giving a thankful meeting to such kind usage, they do what they can to affront the Lord, not only by slighting His message. Psal. 81. 11. but by the disgraceful usage of His ambassadors, contrary to the law and practice of all Nations: for, Paul, though Christ's ambassador, was nevertheless put in bonds for the Gospel. 6. As it concerneth the Lord's people to pray to God for their Ministers at all times; So chiefly when they are in a suffering case, lest through their fainting in the day of adversity, they give the truth of God a dash, Philip. 1. 19, 20. and that they may be enabled by God to bear persecution with such undaunted courage as persecuters may see their labour to be but in vain, Acts 5. 34, etc. and the truth of God, for which they suffer, may receive no hurt but advantage by their sufferings. Philip. 1. 12. for, he urgeth them to pray for him, from this, that for the Gospel he was an ambassador in bonds. 7. So merciful and long-suffering is God, that when His offer of friendship is rejected by rebels and His ambassadors, contrary to the law of Nations imprisoned and wronged; yet, he doth not presently give up with them, and denounce an irreconciliable war against them, but pursueth them with kindness, and in a manner beggeth their peace, and will not take a refusal: for, His will was, that Paul, being put in bonds by them, should yet discharge the office of an ambassador towards them, and deliver the message of peace, even to those who put him and keeped him in bonds, if they would have come to hear him; For which I am an ambassador in bonds. 8. So zealous should Ministers be of Christ's honour and the good of souls, that no sufferings for the Gospel should make them quit the preaching of it; but even when through persecution they are restrained of that liberty which they sometimes had, they ought to be always doing and making use of what liberty they have: for, Paul, though in bonds, is yet doing the office of an ambassador, and thirsting after a spirit of courage from God, for discharging of it, faithfully and boldly; I am an ambassador in bonds, that therein, or thereof, meaning the Gospel, I may speak boldly. 9 The Lord setteth bounds to the wrath of men, in so far as he doth easily abate the extremity of their rage towards His Servants, and doth not permit it to come to its full height, so long as He hath any use to make of them: for, though their rage carried them to put Paul in a chain, yet he restrained them, from making him a close prisoner, he had liberty to preach notwithstanding; That therein I may speak boldly, saith he. 10. The Lords Servants are to deliver the truths of God with much holy freedom and boldness, not only when they are far from apparent danger, but even when they are in the mouth of hazard, and ready to be swallowed up by it: If they speak at all, as speak they must, when God doth call them to it, it must be done without all base fear of flesh, with such confidence and boldness as may evidence they are not ashamed of their Master or message: for, Paul, even in bonds, resolveth to speak the Gospel boldly, and craveth the help of their prayers for that end. 11. However an unhumbled heart, puffed up with pride and confidence in his own strength, may judge it a task of no great difficulty to carry a suffering lot with undaunted courage before he be put to it, Matth. 26. 33. and will readily condemn all as faint-hearted cowards and base backsliders who ride not out the storm with as much cheerfulness, courage and resolution, as they conceive themselves would do, Job 4. 5, 6. yet, an humbled heart, acquainted with sufferings, will not judge so, but so conscious is he of his own weakness, and knoweth so well how hard it is for flesh and blood to deny itself, to postpone its own safety to the keeping of a good conscience, how ready it is to faint under a continued cross, and find out subterfuges of subtle distinctions, thereby to plead for ease and sparing of itself, that he dare not trust his own strength, nor neglect, far less contemn, the use of any mean appointed by God for his encouragement and strengthening: for, Paul seeth it was no easy thing to speak boldly when in bonds, and that only God could make him so to do; and therefore beggeth the help of their prayers, as a mean appointed for obtaining courage from the Lord; I am an ambassador in bonds, that therein I may speak boldly. 12. It is not every sort of boldness in speech, which a Minister ought to aim at, but such as is beseeming the excellency of his message, the gravity of his office, and may conduce most to the end of his Ministry, the glory of God and good of the hearers; It is not fleshly boldness, or rather brazenfaced impudence, to vent every thing may tend to commend a man to his hearers, or to please their fleshly humours; not is it foolish temerity, or presumptuous rashness, to speak and utter the holy Oracles of God, without premeditation or serious consideration of what is most fitting to be uttered, and likely to have success, at such a time, on such persons, and in such a place; But it is a spiritual holy boldness, conjoined with modesty, gravity and prudence, and such as carrieth alongst with it in the person where it is, the sense and feeling of his own infirmities, 1 Corinth. 2. 3. for, the beseemingnesse and decency, here spoken of, as it may be extended to all those necessary qualifications required in a Minister; So it doth chiefly qualify that boldness presently spoken of; That I may speak boldly as I ought to speak.   

Verse 21. But that ye also may know my affairs, and how I do, Tychicus a beloved brother and faithful minister in the Lord, shall make known to you all things.  
THe Apostle, being now in the third part of the chapter, to conclude the Epistle, doth, first, show, that because he neither could write, nor was it expedient to write of every thing in the body of the Epistle, he had concredited much to the bearer, who was to give them an account especially of Paul's own affairs, as how it went with him in prison, how the work of the Gospel did thrive by his Ministry, and generally how he did, or how he carried himself with courage and constancy under every dispensation. And that the bearer might get the more respect and credit, he is described, 1. from his name Tychicus. See Act. 20. 4. 2. from his state as a Christian, in which respect he is called a brother. See upon Philip. 2. 25. doct. 1. and a beloved brother, thereby to show that he was loved by Paul, and worthy to be loved by them for his piety and parts. 3. from his office, in which respect he was a minister, and a faithful minister in the Lord, as answering the trust reposed in him by the Lord Christ, whose servant he was. 4. from the confidence which Paul professeth he had of his fidelity in his present employment, while he persuadeth them he would keep up nothing which it concerned them to know. Hence Learn, 1. The written Word of God in Scripture is so contrived, that though nothing necessary unto salvation be omitted. Joh. 20. 31. yet our vain curiosity to know other things not so necessary to be known, is not thereby satisfied: for, Paul, having committed unto writing the sum of necessary doctrine, relating both to faith and manners for the Church's benefit in all ages, doth not write any thing of his own particular concernments, but intrusteth them to the bearer, as not so necessary to be known to the ages following as to the age then present; But that ye may also know my affairs, Tychicus shall make known all things. 2. The life and conversation of Christians, and chiefly of Ministers, in public and private, under all cases, aught to be such, as they need not to be ashamed, who do know it; yea, and edification to the Church of God may arise from the knowledge of it: for, such was Paul's conversation, he acquainteth Tychicus with all, and sendeth him to Ephesus to acquaint the Church there with all. 3. It concerneth Christians much to inform themselves of the life and way of eminent men in the Church of God, and chiefly of those who are, or have been sufferers for truth, and of the several passages of Gods gracious providence towards such, though not to satisfy their vain curiosity, Act. 17. 21. yet that thereby they may be incited to sympathize with them, Heb. 13. 3. to follow their example, jam. 5. 10. and to bless the Lord on their behalf, 2 Cor. 1. 11. for, therefore doth Paul send Tychicus to make them know his affairs, and how he did. 4. A Minister ought to be so affectionate towards his flock, as to prefer their spiritual edification and advantage to his own private concernment: for, though Paul was now every day expecting death, and had few to attend upon him, as appear from 2 Tim. 4. 6, 10. with 12, 16. yet he sendeth Tychicus unto them, choosing rather that himself should want an attender, than they a comforter; Tychicus shall make known unto you all things. 5. The Minister of Christ should in like manner be ordered with prudence in giving expressions of his affection towards the flock, lest otherwise his imprudent carriage in the manner of what is done, doth more hurt than the thing itself can bring of good and advantage: for, therefore the Apostle doth not commit the evidences of his affection to be carried to them by every man, but one whom he could trust, and they would respect, even to Tychicus a beloved brother and faithful minister. 6. As Ministers would be loath to give their recommendation and testimony to naughty persons and those who are not deserving, lest thereby they wrong the Church of God, and prejudge their own estimation afterwards when the person recommended by them doth not walk answerably; So they should not deny a testimony to those whom they know to be deserving; so far should they be from labouring to obscure and bear down the graces and gifts of God which are eminent in any of their fellow-labourers, of purpose that they themselves alone may be thought of: for, Tychicus was a man deserving, and therefore Paul doth recommend him, which without doubt he would not have done otherwise; Tychicus a beloved brother and faithful minister in the Lord. 7. Though God may make use of unconverted Ministers to do good in his Church, Matth. 10. 4. with 8. yet no man can be a faithful Minister, or approved of God in His work, except he have saving grace and be in Christ by faith: for, Tychicus is first a brother as a sound Christian, and then a faithful minister in the Lord: 8. That Ministers are beloved one of another, and live in love among themselves, is a strong inducement to make the Lords people allow them room in their affections, and receive their message with better will off their hand: and divisions, carnal emulations, and strifes among Ministers themselves, make both their persons and office lose much of their deserved respect among the people: for Paul showeth, that Tychicus was beloved by him, to make him have the more respect from them; Tychicus a beloved brother. 9 It is in a singular manner required of a Minister, and the prime piece of a Ministers commendation, that he be faithful, that is, diligent in his work, 2 Tim. 4. 2. sincere in his aims and endeavours at the glory of God and the good of souls, 1 Pet. 4. 11. neither adding nor pairing unto what God hath committed unto him to speak, 2 Cor. 2. 17. Whatever a Minister be for learning, prudence, utterance and other abilities, if he be not faithful, he is but naught, Matth. 25. 23, with 26. for, Paul commendeth Tychicus from this, that he was a faithful minister in the Lord. 10. A faithful Minister will give proof of his fidelity in all the pieces of his employment, not only in public preaching, but also in his private coversing with the Lords people; yea, and in every thing will labour to answer the trust reposed upon him: for, Paul showeth Tychicus would be faithful, even in relating the case and state of Paul's particular affairs; he shall make known unto you all things.   

Verse 22. Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts.  
IN prosecution of the former purpose, he showeth, first, he had not fallen upon Tychicus accidentally, but had chosen and sent him of purpose. And, next, declareth a twofold end for which he sent him, 1. that he might acquaint them with Paul's affairs, as ver. 21. And 2. that he might be comfortable unto them by his presence, message, preaching and otherways. Doct. 1. The greater pains are taken by Christ's servants to bring matter of edification and spiritual consolation unto the Lord's people, they ought to receive it with so much the better will and liking: for, Paul showeth that both he and Tychicus were at the pains, the one to send, the other to be sent unto them, of purpose, hereby to induce them the more to receive the message sent; Whom I have sent unto you for the same purpose. 2. The putting a right impression of the case of Christ's suffering servants, and the state of the Gospel's thriving upon the hearts of Christians in other remote parts of the Church, is a work worth the care and pains of most eminent Ministers, if it were to make them undergo a long and tedious journey for that same very end: for, Tychicus was sent unto them for the same purpose, that they might know his affairs. 3. We should labour so to inform ourselves of the case and carriage of others, and how it goeth with the affairs of Christ's Kingdom elsewhere, as to be drawing matter of spiritual edification thence, and consequently not to feed our curious humour: for, Tychicus in making known Paul's affairs, was to aim at their spiritual consolation, much more were they to aim at it themselves; that ye might know our affairs, and that he might comfort your hearts. 4. It is the duty of every Christian, and chiefly of a faithful Minister, to have this end proposed unto himself in all his friendly visits bestowed upon his acquaintance, and chiefly upon his flock in all his familiar conferences with them, in all the intelligence he communicateth unto them, concerning Gods dealing with his Churches abroad, even that thereby they may not trifle-by precious time, or only satisfy curious ears, but furnish some matter of spiritual edification for bettering the inward man: for, Tychicus was to make them know Paul's affairs, for this end, that thereby he might comfort their hearts. 5. To know the several passages of Gods gracious providence towards His suffering servants, together with their undaunted courage under sufferings, and the use which God doth make of their sufferings to advance His truth and cause, is and may be sufficient ground of comfort and encouragement unto the Lord's people, against the sorrow and sadness, which their sharp sufferings, considered in themselves, cannot choose but affect the lovers of truth with: for, Paul implieth, that their hearing of his sufferings had sadded them, and showeth the relation of Gods dealing with him would comfort them; that ye might know our affairs, and that he might comfort your hearts. 6. A Christian sufferer, supported by God, will not be so anxious about his own case, as the case of others of the Lords people whom he knoweth to be in sorrow and heaviness; yea, and ready to halt, and be scandalised for His cause: for, Paul, knowing their grief, and fearing their fainting at his tribulations, chapter 3. 14. doth send Tychicus of purpose to comfort their hearts.   

Vers. 23. Peace be to the brethren, and love with faith from God the father, and the Lord Jesus Christ.  
NExt, in the conclusion of the Epistle, is contained the Apostles ordinary farewell wish: wherein, designing those to whom he writeth by the name of brethren, he wisheth unto them in particular, 1. Peace, that is, peace with God, with their own conscience, one with another, and all sort of prosperity. 2. Mutual love among themselves; for, God's love to them is comprehended under grace in the following verse. 3. The grace of faith, the fountain of the former, 1 Tim. 1. 5. All which he wisheth from God the Father, not excluding but including the Son and holy Ghost; (See upon Col. 3. 17. doct. 3.) and from Jesus Christ the Mediator, through virtue of whose merit and intercession all saving benefits are conveyed unto the Elect. Doct. 1. Ministers, who would have their pains attended with success towards the Lord's people, aught to beg that from God by prayer to be wrought in them, which by their preaching they endeavour to inculcate on them: for, peace, love and faith, are the sum of all which he hath been presently instructing them in, and pressing upon them, and here he seeketh all from God by prayer; Peace be to the brethren. 2. A Ministers prayers for obtaining the Lords blessing upon his pains towards his flock, should be serious, servant, insisted upon, and often inculcated until a gracious answer thereof be granted: for, the Apostle began with this prayer, or wish, chap. 1. 2. and here he closeth with it; Peace be to the brethren. 3. Even Believers are not made perfect in grace at the first, the Lord doth carry on that work by steps and degrees, that somewhat of Him may be seen in every step; and therefore as themselves are bound to grow in grace, by adding one grace to another, 2 Pet. 1. 5, 6. and one degree of the same grace to the former, 2 Pet. 3. 18. So, it is the duty of others to help them on towards growth by their prayers and wishes: for, those who were already regenerated among the Ephesians, had faith, love, and peace wrought in them at the first, and Paul wisheth here a further degree of, and growth in, those from God to them; Peace be to the brethren. 4. Though it be the duty of all to live in peace and love, yet a truly Christian and peaceable frame of spirit, together with love, which is not a mere moral virtue, but a saving grace flowing from the root of faith, is only to be found among true Believers, and should be sought-after by such especially; coldrifenesse of affection, and unpeaceable walking, being more unbeseeming them than any others: for, therefore doth he wish for peace and love to the brethren, that is, those chiefly who were brethren in Christ and born of God. 5. There cannot be a peaceable frame of spirit in any towards others, nor yet an harmonious walking with them, nor any thing else, except sinful renting and shameless striving, but where the grace of love is; whereby the heart is armed against all irritations arising from the infirmities of others to break the bond of peace, Eph. 4. 2, 3. for, he conjoineth these two in his wish, peace, whereof, one branch is a peaceable frame of heart and harmonious walking, and love: Peace be to the brethren, and love. 6. As the graces of faith and love are different, and therefore the one cannot be the form or essence of the other; So they are always conjoined; where one is, there the other must be also: for, he speaketh of them as two different graces, whereof the one doth necessarily follow upon the other; And love with faith. 7. See what is already observed from Gal. 1. 3. Philip. 1. 2. Col. 1. 2. upon the persons from whom, and through whom those good things are wished and sought; even from God the Father and the Lord Jesus Christ.   

Vers. 24. Grace be with all them that love our Lord Jesus Christ in sincerity. Amen.  
HEre the Apostle wisheth for grace, that is, God's free favour and love in Christ, the fountain and sum of all the former good things wished-for, and enlargeth his wish towards all Believers, described from this, that they love Jesus Christ in sincerity, or incorruption (as the word signifieth) that is, not for a time only, but constantly, not in hypocrisy, or show only, but sincerely and really; and so closeth up all with his Amen, as an evidence both of his affectionate desire and confidence of an answer. Doct. 1. Though we may have a more particular eye to some than to others, by making mention of them expressly in our prayers because of our charge of them, present employment about them, or other near relations towards them; yet, we ought not to exclude any, especially of these who have relation to Christ, but are to remember all such, at least in general, and seek the same good things from God to them which we wish for others: for, the Apostle, having made express mention of the believing Ephesians, under the name of Brethren, ver. 23. doth here extend his charity and prayers towards all who love our Lord Jesus Christ in general; Grace be with all them, saith he. 2. The more the heart is exercised in spiritual duties, especially in prayer, it groweth more warm and more enlarged to the exercise of all those saving graces, required in that duty, and especially to publick-mindednesse, and the exercise of charity towards the Saints, and of faith in Jesus Christ: for, Paul, continuing his prayers and wish until this verse, getteth his charity enlarged in the exercise of it, towards all Christians in general, and his faith strengthened to the owning of Christ as his own; Grace be with all that love our Lord. 3. God's grace, or free favour, is the sum of all which a man needeth to wish, either for himself or others, it is virtually all things, so that the man that hath it, wanteth nothing; he hath all good and necessary things in their cause and fountain, he doth also possess all such things in that measure God seeth fitting for him: for, in this part of his wish, which relateth to all lovers of Christ in general, he doth only make express mention of grace, as virtually comprysing peace, love and faith, which he wished to the brethren, ver. 23. Grace be with all them that love our Lord. 4. Love to Jesus Christ, is a sure mark of those who have saving interest in the good things purchased by Him, and one of those marks which are best known to the person who hath it; love to Christ where it is, cannot be well hid: for, Paul, designing those who might plead interest in the good things prayed-for, describeth them by their love to Christ, as being a mark both sure and easily discerned; With all them that love our Lord. 5. The Lords Servants ought to endeavour, that those, who are in a gracious state, and have right to the great and good things purchased by Christ, may know so much, and for that end would furnish them with the knowledge of such marks and evidences as may be most easily discerned where they are, and infallibly prove the soul that hath them to be in a state of grace: for, Paul giveth such a mark of those who had interest in the good things prayed-for, even love to Christ, that they might know so much of themselves; With all them that love our Lord Jesus Christ. 6. It is the duty of Ministers to lay hold on all occasions to recommend this grace of love to Christ, by holding forth those many good and excellent things which do accompany it, and are made evident to be in the heart by it, that so the Lords people may be the more incited to bestow their love and heart upon Him: for, Paul, to stir them up to the love of Christ, recommendeth this grace, by making it the mark and evidence of the man that hath interest in all the good things wished-for; with all them that love our Lord. 7. Though we are bound to pray even for those who are graclesse, that God may bestow grace upon them; yet the more speaking evidences there be of true grace in any, we may be the more encouraged to pray to God for them, and with greater confidence to expect a gracious return of our prayers upon them: for, Paul's wishes to God, to which he affixeth an Amen, in evidence of his confidence to be heard, are put up in behalf of those who do love our Lord Jesus Christ. 8. As there are many who profess love to Christ, whose love is, and, when it is tried, will be found to be but counterfeir, unsincere and not real; So the good things promised to those who love the Lord Jesus Christ, do not at all belong to any of that sort, whatsoever their deluded hearts may sancie to the contrary, but to such only, who love Him really, sincerely, and testify their love into Him by keeping His commandments, Joh. 14. 15. and especially by loving those who are His, 1 Joh. 4. 20, 21. for, the Apostle qualifieth that love to Christ, which is an evidence of interest in the good things wished-for, by sincerity: which implieth there is somelove not sincere; That love our Lord Jesus Christ in sincerity. 9 The more sincere a man is in the exercise of any grace, or practice of any duty, he will endure the longer; sincerity in good is always attended with perseverance, but hypocrisy doth soon faint and wholly sit up at the last, Joh. 27. 8, 9 with 10. So much is employed by the word, here rendered sincerity, as Tit. 2. 7. which also signifieth incorruption: That love our Lord Jesus Christ in sincerity,   
Amen.   
FINIS.   

ERRATA.  
Page Line Read. 21 22 Ephes. 5. 2. 22 3 deal shall 26 22 Col. 46 37 Philip. 2. 13. 60 12 inheritance 91 5 by the 138 6 and His 202 10 actuated 213 12 over their 233 38 dividing 235 19 Gen. 13. 253 2 subsistence 267 3 its own 268 35 dycing of ibid. 36 or dycing 310 5 any other 327 34 nearby 333 16 6. 10. 343 1 wrought by 347 12 doct. 3. 356 26 so see 363 10 6. 10. 364 29 Whatever 413 24 1 Joh. 2. 425 30 Mark. 10. 432 32 biddeth 456 1 and 463 28 Gal. 6.