^^RVOFPmNCf73;v. •^OtOCICAL St»:$^ FERGU SSON THE EPISTLES. BRIEF EXPOSITION THE EPISTLES OF PAUL GALATIANS, EPHESIANS, PHILIPPIANS, COLOSSIANS, AND THESSALONIANS. BY JAMES ^FERGUSSON, MINISTER AT KILWINNING. IJlepvintfU from ti^f original ©ditiona, 1656—1674. LONDON THOMAS WARD AND CO. PATERNOSTER-ROW. THE EPISTLE TO THE GALATIANS. THE RIGHT HONOURABLE AND NOBLE LORDS ALEXANDER, EAEL OF EGLINTOUN, kc, AND HUGH, LOED MONTGOMERY, HIS SON, AND TO THE RIGHT HONOURABLE AND 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," Acts xiv. 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 vi. 15 ; and how should this conciliate love to a sad and suffering lot, and make (he 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," Psa. xciv. 12 ; and thereby make him under- stand and "hear the voice of the rod, and of him who hath appointed it," Micah vi. 9. And herein indeed the Lord doth greatly manifest his marvellous lovingkindness, and in wrath remem- bereth 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. xxvii. 9 ; that "he doth punish them seven times more, and yet seven times more, until their uncircum- cised hearts be humbled, and they accept of the punishment of their iniquity," Lev. xxvi. 24, 28, 41; that though he "visit their transgression with the rod, and their iniquity with stripes : nevertheless his lovingkindness will he not ut- terly take from him," Psa. Ixxxix. 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. xi. 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 ser- vants in every age to commit 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 j DEDICATION. 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 observa- tions grounded upon such scriptures as I had either largely preached upon, or more briefly opened up to the Lord's 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 give an 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 by- past from enjoying the benefit of my public mi- nistry, 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 yon, Madam, who have 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 m 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 well-pleasing :" 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 mj' 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. i. 12 — 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 : " Where- fore," 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 taber- nacle. 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 exposi- tion 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 Scrip- ture. 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 vei-j- conscious, so the intelligent reader will easily perceive that I come far short, and that the superstructure by me is much unanswerable, as to fulness of pur- pose, accuracy and style of language, to the foun- dation 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 man}% 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 mani- fold 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 my- self at least 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 dis- pute ; and to explain those excellent truths, wliich the apostle doth so much labour to assert. And as to 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 coincidence of doctrines, which do natively 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 fre- quently referred him to those places, where such doctrines were formerly raised) seeing the Spirit of God hath thought it necessary to assert neces- sary truths oftener than once, in several scrip- tures, 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 sufiBciency 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, Phil. iii. 1. I trust it shall not offend, that in some places TO THE READER. I do not only hold forth the doctrine and con- clusion, which flow naturally from the text : but also couch in some explanations, cautions, reasons, and sometimes some short uses ; for those serve to obviate mistakes about the truth in band, 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 re- tarded from making progress in reading the treatise, they may be pleased to consider, that I cite no scriptures to confirm the doctrines them- selves, which, as I conceive, are sufficiently grounded npon, 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 necdeth not stand to seek the par- ticular passage, which is brought to prove it, ex- cept 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 Scrip- tures, Matt. xxii. 29. Hereby ye shall be made wise unto salvation, and rendered victorious over your strongest lusts, and thoroughly 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, thoroughly furnished unto all good works, 2 Tim. iii. 16, 17. Only, in order to the gaining of those rich advantages by read- ing Scripture, ye would read, not superficially, but conscientiously, attentively, 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 human 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, "iour servant in the Lord, James Fergusson. Kilwiiining, May 12, 1G58. EXPOSITION EPISTLE OF PAUL TO THE GALATIANS. THE ARGUMENT. AUL, having planted several churches in Galatia, Acts xvi. 6, and xviii, 23, a region of Asia the less; and being now, as it seemeth, a prisoner at Rome, chap. vi. 17, some false apostles had seduced these churches from the sincere doctrine of the gospel preach- ed by Paul, chap. i. 6 ; persuading them that the observation of the Levitical ceremonies, now abo- lished, -was necessary, chap. vi. 13 ; and that jus- tification and salvation were partly from faith in Christ, and partly also from their own works, chap. iii. 2, and iv. 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. ii. 6, 9,) and therefore his doctrine was but false. Upon which occasion, the apostle writeth unto them this epis- tle : wherein his scope is to convince those Gala- tians of their eiTors ; to reduce them to the right way ; to confirm them in the truth, and to press upon them the duties of a holy life, chap. iii. and iv. &c. which he laboureth to effectuate (after pre- facing, to ver. 6, chap, i.) : First, by asserting the truth of the gospel preached by him, and the authority of his own apostleship, to ver. 15, of chap. ii. Secondly, by vindicating the true doc- trine of justification by faith, and of the tempo- rary use and abrogation of the Levitical law, and of the whole legal dispensation of the covenant of grace, to the end of chap. iv. Thirdly, by in- structing them in the right use of Christian liberty, having exhorted them to stand to it, and pointing out, and pressing upon them the exer- cise of several Christian virtues, to ver. 11 of chap. vi. ; from whence he concludeth the epistle, to the end of chap. vi. CHAPTER L In the first part of this chapter, is the preface to the whole epistle, containing the party Avho did write it, ver. 1, 2 ; the party to whom it was written, ver. 2 ; the salutation, ver. 3 ; a de- scription of Jesus Christ from the work of re- demption, 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 re- proof, 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 con- verted 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 — 17. Thirdly, that after three years he went to Peter, but not to be in- formed by him, or to receive ordination from him, or from any other apostle, ver. 18, 19. The trutla 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 — 24. Ver. 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. Wliodid 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 profes- sors, but especially public preachers, who then were with Paul, and did give their testimony to those truths contained in this epistle, though they 12 EXPOSITION OF GALATIANS. were not the immediate penmen of the Holy Ghost in it, as Paul was. 2. To whom the epis- tle was written, ver. 2. From ver. 1, learn, 1. Free-grace doth often light upon the most unworthy, not only by giv- ing 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. i. 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 doubtsome, Matt. xxi. 23, that they ought so much the more, for the credit of their office, Rom. xi. 13, and for the truth's sake which they preach, 1 Cor. vii. 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. ii. 6, 9, &c. ex- presseth 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 deny- ing 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 ordi- nary or extraordinary, Eph. iv. 11, that it was not the invention of man, or founded upon au- thority merely human, but was instituted by Jesus Christ, to whom only it appertaineth to appoint office-bearers in his house, 1 Cor. xii. 28, for which respect, Paul affirmeth he was an apostle not of man, as the ambassadors and offi- cers of princes and states are : ministers are ambassadors for Christ, representing him, and having their authority from him, 2 Cor. v. 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 call- ing of ordinary office-bearers. Acts xiv. 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, Acts i.\. 15. 5. That Jesus Christ is not mere man but God also, appeareth from this, that the apostle opposeth Christ to man, and so he behoved to be more than man: and this was not an angel, Heb. ii. IG, and therefore he was also God ; " Neither by man," saithhe, towit, mere man, " but by Jesus Christ." 6. When Scripture ascribefh 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 some godhead : for the calling of the ministers of the gospel, which is ascribed to God the Fa- ther, is ascribed to the Holy Ghost, Acts xx. 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. Acts xiii. 2, 4 ; and the raising of Christ from the dead, in like manner ascribed to God the Father here, is ascribed to Christ also, John X. 18, and to the Holy Ghost, Rom. viii. 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, John v. 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 fountaiu of working, as doing all things from himself, 1 Cor. viii. 6 ; by the Son, 1 Cor. viii. 6 ; and Holy Ghost, 1 Cor. xii. 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, John V. 26, and is the fountain of life unto others, John vi. 33, was once among the dead ; so he was raised again by the power of the Father from death unto life, aud is alive for evermore. Amen, Rev. i. 18, it being impossible that he should be holden by death. Acts ii. 24 ; and divine justice having received full satisfaction from him for all which he undertook to do or suffer, as our cautioner; John xvi. 10. " Who raised him from the dead," saith he. 8. So blinded are men usually with preposter- ous 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 rea- sons, so it would seem mainly for this ; because he had not seen Christ in the flesh, 1 Cor. ix. 1 ; nor yet was called before his death ; and that therefore his doctrine was not to be much re- garded : 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 ga- ther, that therefore his calUng had at least uo 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 ver. 2, learn, 1. The more they are whom God maketh use of to hold out the beauty of truth and holiness unto us, that we may em- brace 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 subscribe to the equity of God's judgment against us, if we obey not, Luke ix. 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 ; " Aud all the bi'ethren which are with me." 2. Though the sins of a church, whether in doctrine or manners, are not to be reputed as on CHAPTER I. I sins by us, because they are connived at, or pleaded for by a church, jer. v. 31; and though the sins of churches are to be pleaded against by private Christians in their places and stations, Hos. ii. 2, so far are they to be from following of a multitude to do evil, Exod. xxiii. 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 com- manded ordinances, being purely administered 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 human frailty, and not obstinately or avowedl)'. For the churches of Galatia had made a grievous revolt, even from a fundamental truth, ver. 6, and chap, iii. 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 ta- ken 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. Ver. 3. Grace be to you and peace from God the Father, and from our Lord Jesus Christ, Here is the salutation, wherein he wisheth unto them God's gracious favour and good- will, whereby he is well pleased with the elect, in and for Christ, Rom. iii. 24 ; and peace, that is, first, peace of conscience, and with God, Rom. v. I ; Secondly, peace with the creatures, as with the angels, Col. i. 20 ; with the godly, Isa. xi. 9 ; with ourselves, all within us being conformed to the rule of the renewed mind, Rom. viii. 1 ; and in some respect with our enemies, Prov. xvi. 7 ; and with the beasts of the field, Hos. ii. IS. Thirdly, prosperity and good success, Psa. cxxii. 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. John i. 16. DOCTRINES. 1. God's gracious favour and good-will is to be sought by us in the first place, whether for our- selves, Psa. iv. 6, or others : that being a most discriminating mercy betwixt the godly and the wicked, Eph. i. 6 ; and a mercy which of any other briugeth maniest mercies along with it. Psa. Ixxxiv. 11. Yea, all things are mercy to a man who hath obtained that mercy, Rom. viii. 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, aud 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 undertakings, except through Jesus Christ we lay hold on God's favour and grace; yea, "there is no peace to the wicked, saith my God." Isa. Ivii. 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 ac- quire 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 arc to seek it also from Jesus Christ as mediator : for he hath purchased it, Eph. i. 7. He is ap- pointed Loi'd of his own purchase to bestow all. Acts V. 31, and there is no coming to, or trysting [meeting] with the Father, but in him. John xiv. 6. Thus Paul seeketh " Grace and peace from our Lord Jesus Christ." 5. They to whom grace and peace belong, are such as acknowledge Chi'ist for their Lord to command and rule them, and do j-ield 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." Ver. 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 super- stitions to embrace him, as one in whom is ful- ness of sufficiency for the redemption and justi- fication of lost sinners) doth describe him from one eminent action of his, whereby, as the great High-priest over the house of God, Heb. x. 21, he did offer up himself, Isa. Iv. 10, soul and body, Heb. ii. 14, by death upon the cross, John xix. 17, 18, that he might expiate and take away, John i. 29, the sins of the elect, John xvii. 9, and that hereby he might deliver them from this " present evil world," or from the sin, misery, aud cruelty of wicked men in the world, who get the name of world, 1 John v. 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. x. 8, 9. doctrines. 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 break forth 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 EXPOSITION OF GALATIANS. presently he must extol, and at large commend him ; so doth he in this verse, " Who gave him- self," &c., which his attainment should be our aim ; and his practice our copy, 1 Cor. ii. 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 sove- reign antidote against all those errors and super- stitions, 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, Mai. iv. 2, the arising whereof doth easily dispel and scatter all those fogs and mists. Acts xix. 18—20; for Paul, in order to this end, doth in the very entry hold forth what Christ had done for them ; " Who gave himself," &c. saith he. 3. So deep and deadly was the guilt of sin, Gal. iii. 10, so exact was the justice of God, and so unalterable was his faithfulness in exe- cuting the judgment which was denounced for sin. Gen. ii. 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 j provoked justice of God ; for, "Christ gave him- self for our sins," that is, a propitiation for them, 1 John ii. 2, and to cleanse us from them, 1 John i. 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 sacri- fice, by death upon the cross. The wrong was infinite, Gen. xxxix. 9, and so must the price be, even no less than the blood of God ; " Who gave himself for our sins," Acts xx. 28. 5. Such was the desire which Jesus Christ had to the salvation of lost sinners, Prov. viii. 31, such was his care to perform what he had un- dertaken to the Father, and what was foretold of him in Scripture, Psa. xl. 7, 8, that willingly, and of his own accord, without any constraint except that of love, John xv. 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, John xvii. 15 ; but, first, by renewing their natures, and so separating them from the condition of unregenerate men, who are called the world, 1 John v. 19. And, se- condly, by guarding them against those baits and snares of sinful temptations, which are mainly prevalent in the men of this world, 1 John ii. 16. Thirdly, by defending them, so far as he seeth conducing for his own glory, Psa. Ixxvi. 10, and their good, Psa. Ixxxiv. 11, from the malicious cruelty of wicked men of this world, Psa. cv. 14. And, lastly, by taking them at the close of their time, 2 Cor. v. 1, from earth to heaven, that they may be for ever with himself ; for, " He gave himself, that he might deliver us from this present world," John xiv. 3. 7. So much do wickedness and wicked men abound in the world. Gen. vi. 5, so many are the snares and temptations to sin and wickedness, which are in it, 1 John ii. 16, so many also are the crosses and calamities which godly men may resolve to meet with while they are in the world, Psa. xxxiv. 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, John xvii. 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 delivei'ed 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. xv. 21, and so be- hoved to be purchased by Christ's death before ever we could attain unto it, Heb. ix. 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 wicked- ness, so much misery, and so many wicked men abound, is but " present," not lasting ; transient, not continuing ; it is hastening to its end, Rom. viii. 19, and at last shall be consumed with fire, 2 Pet. iii. 10, and a new world, new heavens, and a new earth, are to succeed unto it, wherein shall dwell righteousness, 2 Pet. iii. 13 ; for he calleth this a "present world," importing that there is another to come. ] 0. 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, John iii. 16, so it showeth the ground whereupon the satis- faction given by Christ, is accepted for those who by faith lay hold on him, John vi. 39, 40 ; it was so transacted betwixt the Father and the Son, even that he should give himself for our sins, according to the will of God, to wit, the Father ; for when God is opposed to Christ, then God signifieth the Father : yet so, as the other two persons of the Godhead are not ex- cluded, 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. xii. 29, a strict sin-pursuing judge, Exod. xxxiv. 7, becometh now our Father ; for justice being satisfied, and that satisfaction laid hold upon by faith, Rom. v. 1, the enmity ceaseth, and we become children ; yea, heirs and joint- heirs with Christ, having received the spirit of adoption, whereby we cry, " Abba, Father," Rom. viii. 15 — 17. This is imported while it is said, " According to the will of God and our Father." Ver. 5. To whom he glory for ever and ever, Amen. Here is the close of the salutation ; in which, by holding forth his own practice for an exam- ple, he comprehendeth the duty of the redeemed : they are to ascribe lasting glory and praise to God the Father, for his good-will to this work of our redemption by Jesus Christ. CHAPTER DOCTRINES. 1. As God, in this great work of our redemp- tion by Jesus Christ, hath made the glory of almost all his attributes, especially of his justice, as to Christ, Rom. viii. 32, of his mercy, as to us, Eph. i. 7, and consequently of his infinite wisdom, 1 Tim. i. 17, to kyth [to be discovered] and shine forth : so it is the dutj' 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, Psa. cxlv. 5, 6, but by making our whole life and conversation to be nothing else but a testimony of our thankfulness to him, 2 Cor. r. 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 re- deemed 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. Matt. xv. 8, but ought to be fervent and serious, as proceeding from the most intimate affection of the heart, Luke i. 46, 47, signified by the word " Amen," that is, " Let it be so ;" an earnest wish. Ver. 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 ad- miration at their inconstancy, 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 conse- quences. First, That hereby they had made de- fection from God, who called them ; and conse- quently were ungrateful, as walking unworthy of their heavenly calling, Eph. iv. 1 . Secondly, That herein they had deserted the doctrine of free grace through Jesus Christ, without which they could not be saved, Eph. ii. 8. And thirdly. They had embraced another gospel and way of salvation, held forth by the false apostles, con- cerning which he declareth his judgment in the following verse. DOCTRINES. 1. It is the duty of Christ's ministers, net only to hold out the pure and sincere truth of the gospel unto the people of their charge. Acts xx. 27, but also to defend it, by convincing of gain- sayers, and by reproving those sadly [solidly], 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 car- ried away with the spirit of error, and are not incorrigible in their error, to use much modera- tion and meekness, eschewing all sharpness of speech, at least until pains be taken to inform their judgment ; and this, lest the evil which they intend to cure, be otherwise made worse ; for although Paul intend afterwards, chap. iii. 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 gi'ief, maketh mention of their levity unto them ; and this, because many of them at least were not yet in- corrigible, chap. V. 10 : "I marvel," &c. 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, and the guilty patient allured to the more thorough re- ceiving 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 quick-sighted of Christ's minis- ters may be much deceived and disappointed in their expectation of good things from some emi- nent professors, (for in charity they are obliged to hope the best of all, 1 Cor. xiii. 7, in whom the contrary doth not appear. Tit. i. 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 xv. 44. 5. The servants of Jesus Christ are not, under the pretence of wariness and circumspection in reproving, to omit any circumstance which may deser^^edly aggrege [aggravate] the sin reproved, whereby the guilt may be charged home with greater weight upon the sinner's conscience, 2 Sam. xii. 7 : prudence and faithful freedom may well consist. Matt. x. 16. Thus Paul heapetli 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," &c. 16 EXPOSITION OF GALATIANS. 6. How great need have they who stand, to take heed lest they fall, 1 Cor. x. 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 de- stroying errors before it be long ; for such M'ere those errors unto which the Galatians were re- i moved, chap. v. 2, and that so soon, either after j 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 w hole 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 temptation ; for hereby is their defec- tion aggreged, even that they were " so soon re- moved ;" they did not long resist the temptation. 8. Though active seducers of others from truth be more inexcusable than simple creatures that are seduced by them, Rom. xvi. 18, yet, even those of the latter sort are not aUogether 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 ought 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 free grace, than profanity of life doth, of which errors this is one. the main- taining of justification by works ; for Paul show- eth 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 preach- ing of his word, 1 Cor. i. 21, yea, and the ex- ternal 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 else- where, chap. V. 8, from his calling of them, and chooseth to describe him so, while he is speaking of their defection ; that hereby he may aggrege it, as reflecting so much upon their calling; " From him that called you." 11. The gospel is a doctrine which holdeth forth much of Christ's free grace and good-will to sinners, and specially in this, that heaven and salvation, though purchased at a dear rate by Christ, John iii. 16, is notwithstanding freely offered unto all, Rev. xxii. 17, and really to be bestowed upon all who do but come to him, John V. 40, and by saving faith lay hold upon him, John iii. 36 ; for God's calling them to receive the doctriiie 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 error by the name of another gospel; and this doubtless, as they would have had the people believe, a more ex- cellent gospel than what Paul had preached ; for Paul, in imitation of the false apostles, calleth their errors " another gospel." Ver. 7. Which is not another ; but there be some that trouble you, and would pervert the gospel of Christ. The apostle taketh away that excellent title from the error of the false apostles, whereby themselves did design it, and denieth it to be a gospel at all ; yea, and to be any other thing but the invention of men, whereby they troubled the churches' peace, and laboured to overturn and corrupt the doctrine of the gospel. DOCTRINES. 1. It is the part of Christ's ministers to undeceive a seduced people, by taking off the veil 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, John iii. 16. Whatever doctrine holdeth forth any other way to salvation than this, it is no gospel, no glad tidings of salvation, but a perverting of the gospel: for so doth Paul affirm of the doctrine taught by the false apostles ; " Which is not another," &c. 3. The proper effect of error is, to trouble the churches' peace; first, their outward peace among themselves, the patrons of error being zealous of nothing so much as to gain many followers, Matt, xxiii. 15 ; for attaining whereof, they scruple not much to make woeful rents and deplorable schisms within the church, Rom. xvi. 17. Secondly, their inward peace of con- science, 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. xv. 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 what- ever false peace is thereby offered, it will afterwards end in trouble, Jude 13. Hence it is said here of the false apostles by Paul, " There be some that trouble you," to wit, by their errors. The scripture use of the word is, mainly, to signify inward trouble, anxiety, fear, and perplexity of mind, Matt. ii. 3 ; xiv. 26. CHAPTER I. 17 The word seemc;th to be borrowed from the troubling of waters, John v. 4, 7, which usually Cometh to pass by gi-eat winds, Jonah i. 7, and applied to the troubling of the Galatians by the winds of erroneous doctrine. Epb. iv. 14. 4. Then is usually the design of Satan, and of his instruments, against truth, most dan- gerous, and so most to be watched against and feared. Matt. vii. 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 endea- vour 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 fervently to be laboured with, in order to their confirmation or recovery, Jude 22, 23 ; yet their 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 justi- fication 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. ii. 7^9. 1 John i. 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." Ver. 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 de- nouncing the terrible curse of eternal separation from Christ against those who should corrupt that doctrine by preaching another way of sal- vation, differing from it. The certainty of which denunciation 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. DOCTRINES. 1. The written word of God, witliout the help of unwritten traditions, containeth in it all truths 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. Acts xxiv. 14, and no doctrine, differing from what he had preached, was to be taught under the hazard of a curse, which could not be, except he had preached all necessary truths: let him be accursed, saith he, who preacheth any other gospel. 2. Whatever doctrine is propounded unto the church, as a part of God's word and necessary to salvation, if it be diverse and differing from, or besides the written word, though it be not directly contrary unto it, it is a cursed doctrine, and the authors thereof accursed. The ambas- sador who speaketh any thing beside his com- mission, 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 doc- trine than that (the word signifieth besides that we have preached unto you) let us be ac- cursed." 3. So assured ought ministers to be of the truth of what they hold forth as the way to life and salvation, that nothing imaginable, no, not the authority of an angel from heaven, may prevail to brangle [dispute with] them in their believing 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 ministei-s 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. Acts xx. 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 salva- tion, 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 gos- pel, Eph. i. 6, 7, 12, the keeping of this doc- trine pure and uncorrupt is so necessary for the salvation of sinners, 1 Tim. iv. 16, the per- verting 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. Acts xv. 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 ought to be pronounced such judicially by the church, Tit. iii. 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 sig- nifieth 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. ix. 3. 1 Cor. xvi. 21. 6. The more impartial the ministers of Christ be in reproving of sin, and denouncing of threaten- ings against all, without exception, who are guilty of the sin threatened, the word of reproof and threatening will have the more weight from their mouth ; and when the word is dispensed with I evident respect to persons, so that the faults EXPOSITION OF GALATIANS. of some are sharply rebuked, when the sins of others equally guilty for by-respects are wholly connived at, usually no pdrson careth for it : therefore, Paul, that the judgment denounced may have the more weight with others, exempt- eth 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," &c. 7. As people when they discern any excel- lences or perfections, whether in gifts or graces, in ministers, are ready to take upon trust what- ever 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 ex- pressed, 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 trustworthy 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. i. 19, and from God the author of it, 2 Tim. iii. 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." Ver. 9. As we said before, so say I now again, If any 7nan 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. DOCTRINES. 1. Such is the incapacity of men's minds to understand the things of God, Eph. iv. 18 ; the imbecility and weakness of their memories to retain and carefully keep, Heb. ii. 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. vii. 11 ; that weighty and necessary truths are not only once but frequently to be inculcated by faithful ministers, especially fundamental truths, Phil. iii. 1 ; and of daily use and practice, 2 Pet. i. 12 ; which frequent inculcating of one and the same thing, must flow not from laziness, occasioning vain and idle repetitions, condemned Matt. vi. 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 John i. 1, have divine authority, and are throughly sufficient to salvation, without any mixture of human traditions added to them : " As I said before, so I say I now again." 2. Though zeal for God and truth, with 1 fervency in the delivery of truth, chiefly in | the reproof of sin, Isa. Iviii. 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 be also received by them, as labouring to understand the purpose of it, Acts viii. 30 ; giving assent unto the truth of it in their understanding, Heb. iv. 2, and embrac- ing the good things offered by it in their heart and affections, 1 Tim. i. 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. Ver. 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 i Christ. I Here is a second argument, proving the divine j authority of the gospel, which Paul had preached to those Galatians, taken partly from tJie 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 this 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 apos- tles did press the legal ceremonies, that they might hereby gain the applause of, and decline persecution from the Jews, Gal. vi. 12 ;) but his aim was, singly to approve himself to God, how- ever men should esteem of him, 1 Cor. iv. 3 ; and withal, giveth a reason, inducing him to be thus single and sincere, to wit, if he should set him- self to hunt after the favour of men, as he did when he was a Pharisee, he could not be an approved servant of Christ, but of those whose favour he studied to gain. DOCTRINES. 1. The faithful servants of Jesus Christ, be- side their many other sufferings, must resolve to sufler somewhat sometimes in their credit and CHAPTER I. 19 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 I whereof they dare net avow or publicly stand to I 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 contro- verted, not only above the other apostles, whom they falsely boasted of to have favoured them, (as is collected from chap. ii. 6,) but also above the authority of God speaking in the old testa- ment, and that he was not constant to himself, sometimes disproving circumcision, and sometimes approving it, chap. v. 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 ques- tioned, according to the use of Scripture, 1 Sam. xii. 3 ; so they in a manner provoke the adver- sary 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 ministers of Jesus Christ may make use of human 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, Acts xvii. 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 promiscuously, 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 eter- nal well-being on, I Cor. iii. 12 — 15, and which God will own for his. Acts xv. 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 appeareth 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 afiirmation, as if he had said, I do not persuade men, but God. 4. It is not enough that a minister preach no- thing to people but that which is the truth of God; he must also preach truth sincerely, not concealing any part of necessary truth, or mis- applying 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. ii. 17. Thus Paul denieth that his aim in preaching was to please men : " Or do I seek to please men ?" b. As true conversion doth work a real change in a man from what he once was in his uncon- verted state, 2 Cor. v. 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, John v. 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 neces- sity, to displease men, or, by his imprudent dis- obliging carriage, to irritate and stir up their cor- ruptions, (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. vii. 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. x. 32, 33, and as he may gain most upon them, 1 Cor. ix. 20 — 22, and by accommodating himself in his public preach- ing to the case, capacity, and state of all, by as- signing unto every one what is competent, 1 John ii. 12, 13, and so is to please men for their good to edification, Rom. xv. 2 ; yet, there is a way of pleasing men, most sinful and base, especially in a minister, and which is inconsistent with fi- delity in Christ's service, to wit, when he con- cealeth any necessary truth, which he is other- wise called to deliver; lest he displease men, 1 Kings xxii. 13, 14, when his highest aim is to gain applause from men, 2 Cor. iv. 5, and gene- rally when he is so timorously 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 faith- fulness in the discharge of his calling. Acts iv. 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. Matt.vi. 24. " If I yet pleased men, I should not be the servant of Christ." 7. A faithful servant of Jesus Christ will prize his acceptation with Christ, his being ap- proved of him, and the testimony of a good con- science for fidelity in his service, more than all the favour, countenance, applause, or any advan- tage 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 , " For, if I yet pleased men, I should not be the servant of Christ." Ver. 11. But I certify you, brethren, that the gospel which was preacbed of me, is not after man. 12. For I neither received it of man. EXPOSITION OF GALATIANS. 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 adver- saries, affirming (as it appeareth from his so much insisting to demonstrate the contrary from chap. i. ver. 13 to chap. ii. ver. 15) that he was no apos- tle, 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 cor- rupted it, contrary to what was taught by the other apostles, James and Cephas, of whose au- thority and patrociny his adversaries did falsely boast, whereby they created a prejudice in the minds of those Galatians, both against Paul's per- son and his doctrine, which he wipeth off, while he prosecuteth this argument at large. And, in the first place, he propoundeth the argument as a thing known, at least which could not be contra- dicted, to wit, that the gospel preached by him was not "after man," ver. 1 1 ; that is, as he explain- eth presently, he "neither i-eceived 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 re- vealed to him by Jesus Christ ; and therefore be- hoved to be divine, ver. 12. DOCTRINES. 1. It is the part of a faithful and prudent mi- nister by loving and affectionate insinuations to bear himself in upon the affections of people, even though deeply prejudicate 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 adver- saries of truth, when they have notliing to say in reason against the doctrine itself, to cast reproach upon the persons of those who preach it, and es- pecially to question their call and authority to preach ; that so they may indirectly at least re- flect 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 as- serting his call to be an apostle : " It is not after men, neither received I it fi-om man." 3. When subtle wits do thus puzzle the people of God by such diversions from the main pur- pose, 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 grouTidless they are; and particularly they are not only to clear the truth of the doctrine, but also their o\Tn call from God to preach that doc- trine : for so doth Paul here, aud to the end of the chapter : " Now I certify you, brethren," &c. 4. As none may take upon him to dispense the word of God publicly unto others, without a law- ful call from God to do it, Rom. x. 15 ; so there are several sorts of callings, one, of men, and ordinary, Avhen God calleth by the voices and consent of men, following the laws of the word, 2 Tim. ii. 2 ; another, of God, and extraordinary, when He doth call immediately, the call of the church not intervening, John xx. 21, for Paul doth not preach until he received the office to preach, and this not of man, in the ordinary way; and so of God extraordinarily; "For nei- ther 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. i. 9. The priest's lips should keep knowledge, and they should seek the law at his mouth, Mai. ii. 7 ; for, as Paul received an ofiice 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 in- fallible knowledge of the truth of the gospel, and this not wholly by the help of human 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 depi'ess human 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. iv. 13; 2 Tim. ii. 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 Chi'ist is opposed unto man, doth point at his Deity. See ver. 1, Doct. 5. Ver. 13. For ye have heard of my conversa- tion 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 tradi- tions 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 evi- dences of the truth of what he asserted in it, to wit: That neither the knowledge which he had of the gospel was from human persuasion, or by ordinary means ; nor yet his call to preach the gospel was from the suffrage of men, or any au- thority conveyed by man ; but both of them were immediately from God. The first evidence, re- lating mainly to the first branch of the assertion, is, the hostile mind which he carried against the Christian church while he was a Pharisee, Acts x.x.vi. 5, in persecuting and making havoc of it, CHAPTER I. ver. 13, together with the great measure of know- ledge 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 re- ceived from their fathers, without any ground in the written word of God, Matt. xv. 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, to embrace the Christian religion, could not flow from human persuasion, or any ordinary means, but immediately from God. DOCTRINES. 1. It is a matter of no small difficulty, yea, and in an ordinary way almost impossible, for a man, deeply engaged in a course of error, having kythed [shown himselfj 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 Pharisai- cal errors, an evidence that his sudden change to Christianity did not flow from any ordinary mean, but was wrought immediately by God: " For ye have heard," &c. 2. A sincere convert will not shun to make an open and ingenuous confession of his wicked life, not omitting any thing which may tend to the just aggravation of it : and this not in a boasting or a rejoicing manner, James iv. 16, but that hereby the freedom of God's grace may be commended, 1 Tim. i. 13, 14 ; and that other vile sinners, in their own eyes lost, may have en- couragement from God's dealing with him to believe on Christ for life everlasting, 1 Tim. i. 16 ; and that God's honour one way or other may be thereby brought about : for Paul doth ingen- uously confess here, that " in time past he had pei'secuted 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 indited by the Spirit of God, and that the penmeu thereof were not acted with human 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 [notorious] of such evils as have been kept se- cret from the knowledge of others, the divulging whereof would but multiply scandals and stum- bling blocks, Rom. ii. 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 de- liver 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, Hos. xi. 12, had now, in Paul's time, so far corrupted reli- | gion in the doctrine of justification, Rom. x. 3, of the Trinity, John viii. 9, of manners, or of the moral law, as if it required nothing but external obedience, Matt. v. — vii. in asserting the autho- rity of unwritten traditions, and in worshipping God according to those. Matt. xv. 3 — 9, and rejecting Jesus Christ the promised Messias, 1 Thess. ii. 15, that Paul seeth a necessity to quit that religion, calling it theirs, not God's ; " My conversation in times past in the Jews' re- ligion." 6. Crosses, afllictions, and persecutions from wicked men, are the ordinary lot of God's church and people : and this by reason of that enmity which is betwixt the seed of the woman, and the seed of the serpent, Gen. iii. 15, together with Satan's malice against the church, Gen. iii. 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 diff'erent tempers of those who are acted by him, John xii. 6, compared with Matt. xxvi. 15, to be executioners of that his rage and malice, Rev. xx. 7, 8 ; and because of God's tolerance and permission, that thereby his church may be tried. Rev. ii. 10, every one, whether good or bad, Ijeing made to appear what really they are, Dan. xi. 32 ; and that by the suf- ferings of his people the way of truth may be made more lovely, further spread, and more em- braced by others. Acts viii. 4 — 6, &c. ; and that they may be also corrected for their bypast sins, as abused peace and prosperity, Judg. x. 6, 7, and that hereby also they may be restrained from many sins in time coming, Isa. xxvii. 9, and this either by removing the opportunity of such sins through the rod, Hos. ii. 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 afflic- tion, Hos. ii. 14, 15, than at another time: thus, " Paul persecuted the church of God ex- tremely." 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, John x. 28, 29, neither can the outward state of the visible church be so far de- cayed, as that the visible church should altoge- ther cease to be, at least in all places. Matt, xvi. 18 ; yet the Lord may so far give way to the rage of persecutors, for the reasons men- tioned in the former doctrine, as that thereby the outward face and beauty of the visible church shall be totally marredj the members thereof being partly killed, John xvi. 2, partly scattered, Acts viii. 3, 4, the public ordinances of divine worship being altogether for a time suppressed, and the public assemblies of the church inter- EXPOSITION OF GALATIANS. rupted, Dan. xi. 31. Thus " Paul wasted the church :" the word signifieth the devastation of lands, burning of houses, and utter depopulation of countries, -(vhich used 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, blame- less : 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, John xvi. 2, which, of all other ties, doth most strictly bind, and most effectually drive forward to fulfil its dictates, especially in things of reli- gious concernment ; for, " Paul, who profited in the Jews' religion above his equals, and was exceedingly zealous, did persecute the church." Acts xiii. 50. 9. The life and way of some who are engaged in a false religion, may be so blameless, and, ac- cording 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 sta- tions, 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. ix. 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. »i. 1, and practise according to those truths, 2 Pet. i. 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." Fifthly, that we be zealous for our re- ligion, as having love to it, and to the honouring of God whether by ourselves or others according to it, Acts XV. 3, together with grief and anger when God is dishonoured and religion wronged, John ii. 15 — 17, as Paul was " zealous of the tra- ditions of his fathers :" for zeal hath in it a mix- ture of love and anger. 10. As love to the honour of God may engage a man sometimes to speak to his own commenda- tion ; 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 com- mendeth his own diligence and abilities, that thereby he may commend free grace, which delivered him out of that state, but with great modesty : for he saith not, he profited more than all, but more than many ; and not, more than his 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. ii. 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 particulai", will i j bend itself more toward the maintenance of error, ' ' than of truth : for error is the birth of our own invention. Gal. v. 20, and hath the rise from some unmortified lust within, which it doth gra- tify, 2 Tim. iv. 3 ; so is not truth : thus Paul showeth that his zeal tended more to maintain that part of the Jewish religion which was un- warrantable, to wit, the unwritten traditions, than all the rest of it ; " And was much more zealous of the traditions of my fathers," saith he. Ver. 15. But when it pleased God, who sepa- rated 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 Damascus. Here is a second evidence of the truth of what he formerly asserted, ver. 11, 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 effec- tual calling, ver. 15, to make Christ, and the doctrine of redemption by Christ, known unto him by extraordinary and immediate revelation, Acts ix. 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 ofiice, 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 minis- terial ofiice from them, as his adversaries did falsely allege of him, the falsehood whereof he is here making evident. From ver. 15, learn, 1. Such is the power of God's good pleasure, whereby he doth whatso- ever he willcth in heaven and earth, Psa. cxxxv. 6, that the will of man, though never so deeply engaged in the course of sin and wickedness, cannot resist it, but most willinglj^ 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 na- ture to the state of grace, as it appeareth from CHAPTER I. the adversative particle, but, whereby the apostle opposeth God's pleasure to his own former wicked- ness, as prevailing over it ; " But when it pleased ^ God," &c. I 2. The fountain cause of man's salvation, and of all things tending to it, especially of his effec- tual calling, and of that whereby he is made first I to differ from another, is, God's good pleasure, ! and nothing present, Eph. ii. 1 , or foreseen to be, j Rom. ix. 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 circum- scribeth 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 par- ticular 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 vrhen it appeareth by the event, a won- derful 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 ;" whei'eby is meant, that God was, with- out 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 human and divine I learning according to the law, &c. 5. The effectual calling of the elect in time, whereby they are drawn to Jesus Christ, John vi. 44, and enabled to embrace him as he is offered, I Tim. i. 15, their minds being savingly illuminated. Acts xxvi. 18, and their wills re- newed, Ezek. xxxvi. 26, is, the work of God's I almighty power and grace ; in the first instant I of which work, man doth only receive the im- I pression from grace, and hath no active influence ; in it, Eph. ii. 5. This doth Paul assert, while he saith, " God called me by his grace." From ver. 16, learn, 1. However man, by the light of nature, Rom. ii. 14, 15, and by the woi'ks of creation, Rom. i. 19, 20 ; and pro- vidence, Psa. xix. 1, may attain to know there is a God, and that this God should be served, Acts xvii. 23, and will be terrible to those who serve him not, Rom. i. 32 ; yet the knowledge of Jesus Christ the Son of God, and of redemp- tion purchased to lost sinners through him, is a thing which the greatest wits, by the foremen- tioned helps, cannot reach, except it be revealed unto them, either by an ordinary or extraordi- nary revelation : for even Paul had this know- ledge 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. X. 17, and God's blessing upon the word, 1 Cor. iii, 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. Acts ix. and xxii., but also from the expression here used, " to reveal his Son," not "to," but "in me ;" where- by, as some conceive, is signified, that the grace and knowledge of Christ did from heaven imme- diately break in upon his sou!. 3. The knowledge of Jesus Christ, which ministers especially do receive from God, is not only for themselves, but that it may be commu- nicated by them unto others : so that the Lord doth bestow the more liberally upon them for his people's sake. (2 Cor. i. 4.) Thus, " God re- vealed 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 appoint- ment confined in narrow bounds, Psa. cxlvii. 19, 20, yet by Christ's death, the partition-wall was removed, and the division which was be- twixt the Jews and the Gentiles quite abolished, Eph. ii. 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, Psa. ii. 8. Isa. ii. 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 ofiice in his house, it being once known to be his call, ought not to be shifted, but immediately and without delay obeyed, Heb. iii. 7, 8, because our life is uncertain, James iv. 14, we know not if we shall again get such an offer, Acts xiii. 46, or, though we get a new offer, yet the longer we delay, there will be the greater indisposition to embrace it, Jer. xiii. 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 ques- tioning the reality of God's call, or for not obey- ing, or at least for postponing obedience to his call, chiefly when obedience to it doth carry hazard, loss, or probability of discredit with it. Matt. xvi. 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. iv. 16; for Paul " conferred not with flesh and blood :" the word signifieth to lay down our cares and difiiculties, 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. Fi-om ver. 17, learn, 1. That extraordinary way of revelation, whereby the Lord made known his mind to the penmen of Scripture, Avas 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 24 EXPOSITION OF GALATIANS. their thorough confirmation about the reality of it : for Paul was so persuaded of his immediate call from God to be an apostle, and of the infal- lible 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 Jeru- salem to them which were apostles before me," to wit, that he might consult with them, and ob- tain a permission or commission from them to discharge his office ; otherwise it is probable, from Acts xxii. 17, that Paul shortly after his conversion went to Jerusalem, going through it in his way to Arabia, but went not at that time to any of the apostles, being discharged by God to stay any longer there. 2. There may be more ground of hope to bring the most wild and barbarous savages to the saving knowledge of Jesus Christ, than a people outwardly civilized living under the drop of ordinances, and thereby inured to a form of godliness without the power thereof: for Paul being commanded to make haste out of Jerusalem, there being no hopes that his testimony would be received there, Acts xxii. 18, is sent to the wicked and savage Arabians ; " lint 1 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 human probabilities for success to their pains, 2 Cor. i. 9, and that they may give proof of the sincerity of their obedience to the call of God, when no apparent hazard will make them repent their undertakings, Jer. xvii. 16; and withal that they may, in the first entry, receive a proof of God's fidelity in bearing them through all ha- zards, which they may meet with in following of his call. (2 Cor. i. 10.) Thus was it with Moses, Exod. ii. 10, &c. ; so was it with Jeremiah, Jer. i. 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 sav- age 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. ii. 1, 8, but their charge being the whole world. Matt, xxviii. 19, they went from place to place, as the necessities of people required, Rom. i. 11, rules of providence, Rom. XV. 20, or God by his Spirit did imme- diately direct. Acts xvi. 9, 10. Thus " Paul wen* jito Arabia, and returned again to Da- mascus," near to which he was converted. Acts ix. 3, at which time of his return, did fall out that hazard wherein he was, from the Jews, mentioned Acts ix. 23, &c. ; 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, af- firming here, " that he went not up to Jerusalem to them who were apostles before him." Ver. 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 self-same truth, which was preached by them both, but not that he might learn the knowledge of the gospel from Peter, as his adversaries 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, Acts xii. 2 ; but the son of Alpheus, Matt. x. 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, ac- cording to the custom of the Hebrews, who called men of the same kindred and blood, breth- ren. (Gen. xiii. 8.) DOCTRINES. 1. That nothing of Peter's supposed supre- macy 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 subjec- tion 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 dili- gence 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 evi- dent 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. iii. 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 CHAPTER I. Peter and James, do serve as an evidence to re- fute that calumny of his adversaries against his doctrine and office, and hath been oi-dered so of God for that end ; although Paul in the mean time knew not so much, being then ignorant that ever he should meet -with such a calumny. 5. As ministers may and ought to meet some- times together, to evidence and entertain mutual love and concord, and because of that mutual in- spection -which they ought to have one of an- other ; so their meetings ought neither to be so frequent, nor of so long continuance, as that there- by 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." Ver. 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 Galatiaiis, 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. i. 23 ; and im- precation, that God would be a judge to take re- venge upon us if Me lie, Ruth i. 17. DOCTRINES. 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 Chi-ist 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. ii. 15, and will beget trust to itself from others, whom God hath ordained to be saved. Acts xiii. 48, and for the rest, it will seal up their condemnation and make them inexcusa- ble, 2 Cor. ii. 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 : First, That the thing which we swear be truth ; so was it in Paul's oath, *• I lie not." Second, 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 confirma- tion of the faith of those Galatians, and of all Christians, as to the truth of the things asserted, did call upon Paul to swear. Third, That we swear only by the name of God, and not by the creatures, Zeph. i. 5 ; seeing none but God can bear witness to the secrets of his heart who doth swear. Acts xv. 8. So did Paul ; '' Behold, be- fore 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. i. 23, and a part of divine worship, Dent. vi. 13. Thus Paul prefixeth to his oath a word of attention, " Be- hold ! before God, I lie not." Ver. 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 he 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. Acts ix. 29, 30, he discharged his apostolic office in Syria and Cilicia, his own country, (Acts xxi. 39.) ver. 21, and this with the approbation of the Christian churches in Judea, wlio, 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 conse- quently 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. DOCTRINES. 1. Though not one of the apostles was univer- sal pastor and bishop of the whole world above the rest, seeing all of them were endued with equal authority by Christ, Matt. xx. 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, Actsix. 1.5, 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, Acts xxiii. 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. ii. ver. 6 — 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 : " After- 26 EXPOSITION OF GALATIANS. •wards I came into the regions 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 [obtruding] himself upon the charge of others, or labouring so much as indirectly to draw the affec- tions of people towards himself from those who are their own pastors, and particularly intrusted with the actual charge of their souls : thus Paul was unknown by face unto the churches of Judea, as not having conversed familiarly with them, though he had sometimes occasion to be among them in his frequent going to and returning from Jerusalem, and that because they were a part of Peter's charge, chap. ii. 7. 3. Immediately, or very soon after Christ's death and resurrection, the preaching of the gos- pel 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. Matt. xiii. 15, and rejected and crucified the Lord of life, 1 Thess. ii. 15. The gospel was then new and fresh ; the preachers of it unani- mous 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 there- foi"e 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, Horn. viii. 1 ; being knit to him by the band of saving faith, Eph. iii. 17 ; and receiving the in- fluence of saving graces from him, John vii. 38, 39. Again, visible churches are in Christ in the respects presently mentioned, only as to the bet- ter part of them, and with regard had to real be- lievers, 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. cxlvii. 19, 20; the communica- j tion of common gifts from the Spirit of God, 1 Cor. xii. 8 ; and some measure of divine pro- tection more than the rest of the world, Isa. xxvii. 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 I external union betwixt Christ and the visible : church is sealed up by baptism : " The churches I 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, Psa. ii. 9 ; that before means and instruments be deficient for the pro- pagation of the gospel, he will turn the hearts of desperate enemies, and make most bitter persecu- tors 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 de- stroyed." 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 au instant can carry captive her chicfest adversaries, and make them to be her stoutest friends, as appeareth from this, " He who per- secuted us, now preacheth." 7. As godless persecutors propose unto them- selves no less than the total overthrow and root- ing out of truth, though neither men nor devils shall be ever able to effectuate it. Matt. xvi. 18 ; so men may look, if they repent not, Luke xiii. 3, to be justly charged with the guilt of all that evil which once they intended, as if they had ac- tually accomplished it, although it was without their reach so to do : for that faith, or doctrine of faith (as Tit. i. 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. i. 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 admira- tion, or of any other sanctified frame of spirit and holy peribrmance, 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 accord- ingly, 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 ungrateful unto the instruments themselves. Judges ix. 16, &c., so neither are we to rest upon them, ascribing the praise of what they do to them, but as we would not provoke the Lord to smite them, or, at least, to make them useless to us, 1 Cor. iv. 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 convinc- ingly, and from clear evidences, manifest to the conscience of his people that a work is owned and approven by him, and hath drawn an ac- CHAPTER II. knowledgment from them to that purpose unto his own praise, it aggregeth [aggravateth] the sin of those the more who would afterwards question I or deny that work to be his : for the apostle's scope, in part, is, to aggrege the sin of his ad- versaries, who denied him to be an apostle im- mediately sent from Jesus Christ, and that the doctrine preached by him was the truth of God ; from this, that the churches in Judea were con- vinced 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 acknow- ledged by others : " And they glorified God in j me." i CHAPTER II. In the first part of this chapter, the apostle addeth some further evidences, that both his of- fice 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 circumcising 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 as- sistance wherewith he was accompanied, ver. 8, and from those apostolic gifts wherewith he was endued, they acknowledged both him and Barna- bas 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 recommend- ed 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 merito- rious of justification) ; therefore the apostle turn- eth the force of the dispute against justification by works, and proveth by several arguments, that we are justified by faith only : as, first, the be- lieving Jews, who had as much reason to boast in their works as any, ver. 15, did renounce all con- fidence 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, first, it did press the mortifying and destroying of sin, ver. 18 ; and, secondly, 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, thirdly, it doth tie the justified person more sti-ictly to subdue sin, and lead an holy life, ver. 20. Lastly, he addeth a second argu- ment, to prove that we are justified by faith only ; because, if we were justified by works, free grace and Christ's death should be useless, ver. 21. Ver. 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 com- municated 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 Hndertake that jour- ney, ver. 1, 2 ; and secondly, showeth that when he came to Jerusalem, he did privately communi- cate the doctrine which he had preached among the Gentiles to the most eminent of the apostles ; that by their subscribing unto it, as to the same with that which themselves did preach, his by- past and future labours might have the more success, which, as it seemeth, was in hazard to be much retarded by the calumnies of his adver- saries, aflarming 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 reve- lation from him. DOCTRINES. 1. It pleaseth the Lord often, in mercy toward his church, to preserve the lives of profitable in- struments for his work for a long time, notwith- standing 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. xi. 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 reck- oned from his first conversion, which yet some do reckon from the third year following, to wit, the time mentioned, " Then fourteen years after I went up," &c. ; chap. i. 18. 2. It may be sometimes lawful, yea, and ne- cessary 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 de- fence of truth, and in removal of what may mar the edification of the Lord's people, doth call him : for Paul here taketh jouruey to Jerusalem, leaving the Gentiles for a season, who were his OMn more proper charge. Acts ix. 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 I up to Jerusalem," saith he, and that " lest I 28 EXPOSITION OF GALATIANS. should run in vain." Jerusalem was seated on a mountain, and compassed with mountains, Psa. cxxv. 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 more 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. xi. 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 suf- ficient, Deut. xvii. 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 apos- tles ; 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 imme- diate revelations from God, whether for direc- tion in our duty, or information of future events, such as were in use before the canon of the Scrip- ture was completed, and the gift of extraordi- nary prophecy had ceased, Heb. i. 1 ; yet seeing the written word is given unto us as a complete rule both for faith, John xx. 31, and manners, 2 Tim. iii. 16, 17, and as that which may abund- antly supply the defect or want of all those ex- traordinary ways, whereby God did make known his mind unto his people then, Heb. i. 1 ; there- fore 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 law- fulness and expediency of what we undertake, Psa. cxix. 9, that thus while we acknowledge God in all our ways, he may direct our paths, Prov. iii. 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 there- of, is the supreme judge upon earth of all ques- tions pertaining to religion ; and that all preach- ers, after Paul's example, should submit their doctrine to be tried and judged by Peter's succes- sor, 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 doc- trine 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 wiiy, which in strict law we are not bound to. See Acts XXV. 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 con- firmation of his doctrine, as if he himself were uncertain of the truth thereof, before their tes- timony be added to it, chap. i. 8; yet he is not to be so self-willed as to misregard what others do judge or think of what he preacheth, but ought to demit 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 misin- formation may be removed, and the joint con- sent of others to the trutli of what he preacheth may be obtained : thus Paul, that he might gain their approbation, did communicate unto the apos- tles " that gospel which he 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 misin- formation and through mistake, may, upon a dis- covery, tend unto the informer's greater preju- dice : fur Paul here, being to gain the approba- tion 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 adver- saries, that in his doctrine he hath been always constant to himself, without wavering or contra- ! dieting 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, Phil. iii. 7. Thus Paul, that he may further stop the mouth of adversa- ries, 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, " 1 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 labour- ing 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 apos- tles, 1 Cor. ix. 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 doc- trine; that so he "might not run in vain ; I went up," saith he, "to them that were of reputa- tion," &c. 10. There is much prudence required in the CHAPTER II. 29 public debating of controverted truths in religion, neither would it be ventured upon without ne- cessity and until all other private means for composing of differences be first essayed, Acts XV. 2, lest thereby unnecessary doubts and scru- ples be created in the vulgar sort, who do often prove but unskilful judges in weighty and intri- cate questions : thus Paul, while this controversy was but yet in its birth, did not make any public noise of it, communicating the matter " but pri- vately to them that were of repvitation." 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 pain- fully, and so as he may be approved unto the consciences of all, 2 Tim. iv. 5, but he must be also solicitous about the success of his pains towards those among whom he laboureth : for so was Paul, who corapareth 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. ii. 15, 16, or as to the promised reward, Isa. xlix. 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 dif- ference of judgments, and strifes and debates about these differences among the eminent preachers thereof; for hereby are people carried unto schisms, 1 Cor. i. 12, the truth of God re- ceived with respect to persons, I Cor. iv. 6, and atheism given way to by many, as resolving to believe nothing till preachers agree among them- selves, Actsxviii. 17, and many stumbling-blocks casten before people of all sorts, by the venting of passions, jealousies, animosities, and some- times a spirit of revenge, which do usually ac- company such divisions, 2 Cor. xii. 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." Ver. 3. But neither Titus, who was with me, being a Greek, was compelled to be circum- cised. 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. DOCTRINES. 1. Amongst those controversies which did very early trouble the Christian church, this, concerning the necessity of observing circum- cision, and the rest of tliose Levitical ordinances, was one which appeareth (as from several other Scriptures, Acts xv. 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 ob- served by virtue of a divine precept. Gen. xvii. 10, &c., and as the external part of worship then prescribed, Heb. ix. 10, until Christ should come in the flesh, and offer up himself a sacrifice upon the cross, Eph. ii. 15 ; yet, after he was come, they were abolished, and all necessity to observe them, through virtiui of a divine precept, re- moved; the body being come, the shadow did vanish. Col. ii. 17 ; the Jews and Gentiles were then to be united in one people, and so that par- tition-wall was to be removed, Eph. ii. 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, and 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. viii. 5, and ix. 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 com- pelled to be circumcised." 3. It is not unlawful, but a duty incumbent to those who are in place, not only to enjoin attend- ance upon, and practising of, the external com- manded duties of divine worship, but also, by rebuke and other church censures, to constrain and urge those who are disobedient ; for Paul niaketh 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 foUoweth that the civil magis- trate 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 ecclesiastic censures be not unlawful, nor a tyranny over the consciences of men, constrain- ing 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." Ver. 4. And that because of false brethren un- awares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bond- age: 5. To whom we gave place by subjection. EXPOSITION OF GALATIANS. no, not for an hour, that the truth of the gospel might continue with you. He giveth the reason why Titus was not com- pelled 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 foi'th ; these men, I say, had secretly conveyed them- selves 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 circum- cising Titus, then they would have trii^mphed over Paul, among the Gentiles, as if he had re- canted 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 ibr an hour," that is, in using of circum- cision 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 ver. 4, learn, 1. Though the ceremonial law of Moses was abolished by Christ's coming in the flesh, (see upon ver. 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 tie 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, con- sidering 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 cere- monial law was not only dead and unprofitable, but also deadly and damnable. Thus the apos- tles 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, Acts xvi. 3, but be- cause that false brethren, then present, would have made bad use of their doing otherwise, to the prejudice of the gospel : " And that because of false brethren," &c. 2. Though the practice of the ceremonial law was for that time a thing in itself indifferent, yet (which also holds of all other things in their own nature indifferent, 1 Cor. viii. 9, 10, &c.) 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. Acts xvi. 3 ; but in case of hardening the obstinate, and con- firming 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 forborne ; 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. ii. 1, and pretend so much to piety, thereby to gain respect and credit, 2 Tim. iii. 5, that the most quick- sighted of men will readily be deceived by them, taking them for the just contrary of that which they really are, until they find an opportune time to discover 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 apos- tles themselves, acting as ordinary ministers in the admission of church members. Acts vi. 3, &c., could see nothing for which to stumble at them, or reject them. 5. Heretical spirits are most active, vigilant, and so affronted, as to ingyre [intrude] them- selves upon the most private societies and fellow- ships 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, " Who came in privately to spy out our liberty," ver. 2. 6. It is too usual for many to frequent the meetings of God's people and servants, not that they may be edified from them, but that they may find occasion to carp at what they hear, and make bad use of it to the prejudice of -Christ's servants, and to their own further confirmation in a sinful course, who carry about their own judgment with them, they come to ensnare others, and the word of the Lord proveth a snare unto them, Ezek. xiv. 4. Thus those "false brethren came in privately to spy out CHAPTER II. 31 their liberty," resolving, -whatever liad 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 prac- tised 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 ail those legal types and shadows of things to come, Heb. viii. 5, and ix. 9, hath purchased liberty unto the Christian church, and made them fully free from the observation of those Levitical ceremonies, chap. V. 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, Acts xv. 10, to the ancient church; what through the multitude of performances which were thereby enjoined, some whereof were extremely expen- sive, Lev. i. — v., others painful and hazardous to the natural life. Gen. xxxiv. 25, and others most wearisome to the flesh, Deut. xvi. 16, and what through the punctual observance of all those or- dinances enjoined under most terrible certifi- cations, Deut. xxvii. 26 ; for the apostle caileth the return of the Christian church to the ob- sei-vation of the ceremonial law, which was en- deavoured by those false brethren, a bringing of them into bondage ; " That they might bring us into bondage." From ver. 5, learn, 1. When things in them- selves 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 evi- dence 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 composing of church differences, by using all meekness and forbearance towards those who oppose them- selves, 2 Tim. ii. 25, acting jointly with them in those things, wherein there is an harmonious agreement, Phil. iii. 16 ; holding of public de- bates in these things whereabout the difference is, Rom. xiv. 5, providing they be not of the most weighty and substantial truths. Gal. v. 2, 3 ; yet we are not for peace's cause to quit the least part of truth, whether by a formal denying of it, or doing that which in reason may and ought to be so expounded ; thus Paul, who for lawful ceding did become all things to all men, I Cor. ix. 19, &c. would not give place by way of subjection, so as to yield the cause contro- verted to the adversaries, neither would he do any thing, though never so httle, and in its own nature indifferent, which might be an evidence of his yielding ; " To whom we gave place by sub- jection, no, not for an hour :" he would not use circumcision, no, not that once, he would not cede one hairbreadth 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. ii. 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 Gala- tians, lest their faith had been shaken by his in- constancy; '"We gave not place," saith 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, or 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 ':>f contrary errors ; for a little lea- ven, to which error is compared. Matt. xvi. 12, leaveneth the whole lump, 1 Cor. v. 6. Thus it was Paul's endeavour that "the truth of the gospel might continue with them," that is, the whole doc- trine of the gospel, not corrupted with any error. Yer. 6. But of those who seemed to be some- what, whatsoever they were, it maketh no matter to me : God accepteth no man's per- son : for they who seemed to be somewhat, in conference added nothing to me. Followeth a seventh evidence, that both Paul's doctrine and ofiice 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 apos- tles, 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 judg- ment is not swayed by any thing which is ex- trinsical, and belongeth not to the cause in hand ; and therefore their being apostles before him would not make his ofiice or doctrine more un- certain, or less divine than theirs ; seeing he was an apostle now, as well 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. DOCTRINES. 1. It is nothing contrary to, but agreeth very well with Christian modesty and humility, for a man to speak to his own commendation in some cases ; especially when he laboureth under re- proach, 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 : be- cause if he had yielded to the contrary, his ! adversaries would presently have retorted that j he was no apostle, but, at the most, an ordinary I j 32 EXPOSITION OF GALATIANS. preacher, and bis 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 con- cealeth 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 fi'om 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. iv. 10: "Oh that thou wouldest," &c. or, " If thou wouldest." 2. It is not unusual for heretical spirits to cry up some of Christ's faithful ministers above the rest, and so to have the persons of men in admi- ration ; and this not from any respect to them, but for their own advantage, Jude, 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 preferable to him, because of their personal prerogatives above him, as appeareth 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," &c. 3. In our esteem of persons and things, our judgment ought not to be ruled by the approba- tion of men, so as to put a price upon every thing which is commonly esteemed of among men, Luke xvi. 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 judgment upon per- sons or things, is not swayed with any thing which is extrinsical, 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 re- proof; 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 meant, 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 whateverother use those prerogatives did servefor, yet they appertained nothing to the present cause. 5. Though some of Christ's faithful servants may be cried 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 ap- plause, 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 cried up by the false brethren, to Paul's preju- dice, did thoroughly approve his doctrine, declar- ing him to be an orthodox preacher and an apostle of Jesus Christ as well as themselves, contrary to what his adversaries and their flat- terers affirmed of him ; " In conference they added nothing to me :" and ver. 9, " They gave me and Barnabas the right hands of fellowship." Ver. 7. But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter ; 8. (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me towards the Gentiles ;) 9. And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fel- lowship, that we sJiould 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,) John i. 42, and John had by certain evidences found that the gospel of the uncircumcision, or the apostolic office to preach the gospel among the uncircumcised Gentiles, was concredited by God to Paul, as well as the gospel of circumcision, or the apostolic 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 commonlj-, 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 apostolic 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 apostolic office among the Gentiles, and the other three among the Jews, ver. 9, which pac- tion is nothing contrary to what is held forth Acts XV. 7 ; for Peter speaketh not there that his ordinary charge was to preach unto the Gen- tiles, but of that one act of his mentioned Acts x., 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. rtOCTRlNKS. This Scripture doth many ways refute that CHAPTER II. dream of the papists concerning Peter's pri- macy, 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 aclinowledged to he so by Peter himself; so that Peter was not supreme over all: " When they saw that the gospel of uncircum- cision was committed unto me," &c. (2.) Paul dothhere 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 pro- duce 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 ordi- nance, 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 su- preme. 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 extend- ing almost to all the universal world. (5.) While there is a question here of dignity anent [concerning] the apostles, James is first named before Peter, as being of eminent authority among the apostles, who was president at the coun- cil of Jerusalem, for he spake last, and con- cluded all. Acts XV. 13, &c. ; to whom Paul did betake himself, and with whom all the elders did convene in a matter of great concernment, and not with Peter, Acts xxi. 18 ; so that James hath rather been supreme than Peter ; at least, it foUoweth, the first naming of Peter in other places, (Matt. x. 2, Mark iii. 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. i. 18 ;) yea, neither was he at Rome a long time after this, when Paul was there a prisoner. Col. iv. 11 ; 2 Tim. iv. 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." j I (7.) There is here a solemn and mutual agree- ! ment, 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." 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 bless- ing will accompany them ; for Paul, who did not undertake this journey to Jerusalem without the call of God, ver. 2, hath all things succeed- ing with him according to his heart's 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, acknow- ledging him for their colleague and fellow-apostle, whereby the mouths of his adversaries might have been fully stopped : " But contrariwise they gave to me and Barnabas the right hands of fel- lowship ;" for so are the words to be constructed, all that which interveneth being the reason which moved James, Peter, and John to do what they did. 3. The note which ariseth from dividing of the charge of Jews and Gentiles betwixt Peter and Paul, is at large. Col. i. 25, Doct. 3. 4. The office of preaching the gospel, is a special trust, whereby a rich treasure of saving truths, 2 Cor. iv. 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 com- mitted," or as a rich treasure, intrusted to him ; " The gospel of the uncircumcision was com- mitted unto me." 5. It is not the pains of ministers, Isa. xlix. 4, or any virtue which is in the word preached, as of itself, 1 Cor. i. 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. ii. 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 accom- panieth his word towards those whom he in- tendeth 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 sig- nifieth to work with irresistible efficacy. 7. Where a minister's pains are much hlessed of God, for the turning of many souls to God, and where a man is endued with gifts and parts for the ministerial caUing, 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." 34 EXPOSITION OF GALATIANS. 8. It is the duty of ministers, as pillars, to up- hold the truth b)' their doctrine, prayers, graces and parts, Isa. Ixii. 6, 7 ; 2 Tim. ii. 2 ; to be constant in truth against all contrary blasts. Matt. xi. 7 ; to adorn the truth by good example of an holy life, whereby they ought to shine before others, Matt. v. 16 ; 1 Tim. iv. 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 ap- propriate 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. iii. 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 abili- ties suitable for that employment in some measure v^hether lesser or greater. Matt. xxv. 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 ap- proved of by God, although there be many who disapprove it. and though the giving of our approbation to it may disoblige those who other- wise pretend much friendship to us ; for those three apostles, perceiving by most convincing evidences that God had called Paul to be an apostle, they acknowledged 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." Ver. 10. Only they would that we should re- member 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. xvi. 1 ; to supply the poor Jews who were turned Christians, Rom. XV. 25 ; which they performed speedily and diligently. See the places cited, and 2 Cor. DOCTRINES. 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 xii. 32, to be driven into such straits, as they are forced to live upon some chai'itable supply from others ; God seeing it convenient hereby to wean them from worldly coiitentments, 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 sucih as needed supply from the Gentiles ; " Only they would that we should remember the poor." 2. Though those who are our own poor, with- in the bounds where we live, are chiefly to be relieved by us, because of our nearer interest in such, 1 Tim. v. 8 ; yet, in cases of extremity, even those poor who live remote from us (be- cause they are also of our own flesh, Isa. Iviii. 7 ; and members of the same mystical body, if be- lievers, Gal. vi. 10,) are also to be supplied by us : for Paul was to stir up the Gentiles to con- tribute for the poor in 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 employ- ment 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 re- member the poor, which Paul also was forward to do." 4. The ministers of Jesus Christ ought 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 pro- fitable to the church, and most evidencing of an inward work of grace in the heart, 1 John iii. 17. Thus Paul was forv.ard to press upon the Gen- tiles 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. Ver. 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 15th, 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 adversa- ries ; 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 con- cerning 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 blameworthy. DOCTRINES. 1. No band of friendship or confederacy, which parties have entered, no fear of occasion- ing the breaking off" of friendship, whatever may CHAPTER II. 35 be the consequences thereof, ought to make those who are so conjoined connive at others in a sin- ful course, or withhold a testimony against that which is siaful 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 ; though they had given, not long since, mutual evidences of their harmony and agree- ment, ver. 9 ; and though their rending 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 ; " Bat when Peter was come to Antioch, 1 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 of- fence 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 hairbreadth to the adversary, Rom. xiii. 2 ; Eph. vi. 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. Lev. xix. 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. x. 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. 3. The most eminent saints on earth are not free of their own sinful and blameworthy fail- ings ; that hereby they may be kept humble, and from being lifted up with their gifts, graces, and other excellences, 2 Cor. xii. 7, and others may hereby learn not to think of them above what is written, 1 Cor. iv. 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. i. 21 ; yet in other things they had their own sinful failings, as is evident in Peter ; " Be- cause 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 re- proof shall die," Prov. xv. 10. So doth Peter, who, being sharply rebuked by Paul, defendeth not his fault, contendeth not with his reprover, but patiently taketh with his reproof, as appeareth from his silence ; for he replieth nothing. Ver. 12. For before that certain came from James, he did eat with the Gentiles : but ■when they were come, he withdrew, and separated himself, feai'ing them which were of the circumcision. 13. And the other Jews dissembled like- wise 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 li- berty, by which all differences of meats, and betwixt Jew and Gentile, are removed under the New Testament, as Peter himself was instructed by vision, Acts xi. 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 cir- cumstances, 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. Acts xvi. 3 ; xxi. 26 ; but in the circumstances which did accompany that his abstinence, which will appear by pointing at some of those circum- stances, 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 en- tire 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 36 EXPOSITION OF GALATIANS. I ^ 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 in- formed of by the heavenly vision ; and therefore I it is called dissimulation in him, while it is said, I " The other Jews dissembled with him likewise." Fourthly, that his abstinence was not for gaining t of the weak Jews, whom he might afterwards I have informed of the abrogation of these Levitical I 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 confirm- ing themselves in, and drawing over others to, their errors ; " Fearing them which were of the t circumcision." Fifthly, that by his example he I did hurt to the other Jews, who were beginning I 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 prac- tice of Peter's, did again drink in their former error ; " And the other Jews dissembled like- wise." Sixthly, this practice of his (as is clear from the following 14th 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 compellest thou the Gentiles to live as the Jews?" And, seventhly, he hereby gave a great dash to Paul's doctrine, and the doctrine of the gospel concerning Christian Ubert)', 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 oth^r Jews dissembled likewise." 2. So weak and inconstant are the best of men, that, being left to themselves, the least blast of temptation will make them break off the course of doing well in the very midst, and, with- out 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 commu- nion with, a true church, and the received mem- bers thereof, is such an act as cannot be attempted without sin ; no, not though hereby we could es- chew the offence and stumbling of many : for this was it that made Peter blameworthy, 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 en- joy 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 ap- plause 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 with- drew 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 temptation, will in practice condemn that which in their judgment they do approve, so for any to sin thus against their light, is an high aggravation of their guilt ; for this is the dis- simulation wherewith Peter is charged, and whereby his sin is here aggreged [aggravated] : by his practice he pretended that fellowship with the Christian Gentiles was unlawful, in the con- trary whereof he was instructed by the heavenly vision, Acts xi. 9 ; " And the other Jcavs dissem- bled 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, Acts xiii. 1, 2, was cai-ried away with Peter's bad example ; " And the other Jews dis- sembled likewise with him, insomuch that Bar- nabas was carried away with their dissimulation." And, ver. 14, his example had a kind of compul- sion in it towards the Gentiles, to make them do as he did ; " Why compellest thou the Gentiles to live as do the Jews ?" 7. A speat [flood] 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 dissimu- lation." 8. It is of great concernment unto all supe- riors, and chiefly those who are eminent for piety and parts, to take diligent heed lest they give bad example unto others ; and this not only because of what is partly expressed in the two former doc- trines, 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 conse- quences ; " And the other Jcavs dissembled like- wise." Ver. 15. But when I saw that they walked not uprightly, according to the truth of the CHAPTER II. 37 gospel, I said unto Peter before tliem all, If thou, being a Jew, livest after the man- ner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews ? Secondly, The apostle enlargeth what he said, rer. 11, of his withstanding Peter; showing that when he had perceived they walked not up- rightly, or with a 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 sin unto all the rest ; and the fault which he chargeth hira with, and that which did aggrege his sin most, was that by his example he did constrain the Gen- tiles, 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 showeth in this, that Peter himself, who was a Jew, and so more bound to observe the ceremonial law, which was given not to the Gentiles, but to the Jews, had cast off that yoke, and lived after the manner of the Gentiles, as is clear from ver. 12, and there- fore there was no reason for it that he should enforce that yoke upon others. DOCTRINES. 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," &c. 2. It is the duty of all pi'ofessors 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 lawful- ness of gratifying the Jews in the present busi- ness, 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 xninister 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 accessory to the sin ; for because Peter's example had been the occasion of sin to all the rest, Paul directeth the reproof to him by name, and this before the rest, that they might see themselves, indirectly at least, reproved also for following this bad ex- ample ; " 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 re- buked in private. Matt, xviii. 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. v. 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 cere- monial 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, ver. 4, Doct. 1, yet the ob- servation thereof, even for that time, was dis- pensed with more for the Jews' sake, and was more tolerable in them who were born and edu- cated 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. xiv. 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 compellest thou the Gen- tiles to live as do the Jews ?" Whereby he im- plieth 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 prac- tice to himself in those things which he doth condemn in others, and the contrary of which he doth either by his doctrine or example at other times constrain them to, as appeareth from the question here propounded, " If thou livest not as do the Jews, why compellest thou the Gentiles to live as do the Jews.''" as if he had said, Thou can neither answer to God nor man for it. 7. It is no small sin for 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 those cases wherein the Lord, by those circum- stances which do accompany it, doth point it out as necessary ; such are the cases of scandal, Acts XV. 28, 29, and contempt, 1 Cor. xiv. 40, for hereby mainly is Peter's sin aggreged, that he did compel the Gentiles to the necessary obser- vation of the ceremonial law, though the use of it was at that time indifferent ; " Why com- pellest thou the Gentiles to live as do the Jews ?" 8. In the primitive times of the Christian church, the people of God did wonderfully sub- ject themselves to the ministry of the word in the hand of his servants, and much more than people now do ; for if the actions of the apostles compelled men to do this or that, as Peter's action did compel the Gentiles, what then did their doctrine and heavenly exhortations ? " Why compellest thou the Gentiles," &c. 38 EXPOSITION OF GALATIANS. Ver, 15. We wIlo 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 ac- cepted 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 and method of the apostle's 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 [premise] three things in general : First, the apostle's adversaries erred in two things mainly. 1. They urged the rigid observa- tion 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, iii. 19, 25, and chap. iv. 3—5. 2. As seducers wax worse and worse, 2 Tim. iii. 13, so they went higher, and urged the observation of these cere- monies, as that whereby, jointly at least with Christ, sinners are justified before God, as appear- eth from chap. ii. 16, 21, and iii. 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. iii. 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 pedagogue, now under the New Testa- ment, 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. v. Secondly, while the apostle, all along this dispute, denieth we are justified, or that righteousness and the inheritance do come by the law ; he under- standeth by the law, not the whole doctrine de- livered by Moses upon Mount Sinai ; for the law, being so taken, was a covenant of grace, as ap- peareth from the preface and promises of the decalogue, and from the ceremonial law, which shadowed forth Christ and remission of sins through him, Heb. x. 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 adversai-ies maintained justifica- tion by the law ; and therefore the apostle, while he refuteth justification by the law, must be under- stood to speak of the law in the same sense also, which sometimes he clearly expresseth, while he explaineth his meaning by denying we are justi- fied by the works of the law, ver. 16, and chap, iii. 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 apos- tle to prove that we are not justified by works, are applicable to the moral law equally, if not more than to tlie 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 ex- ternal performance of those ceremonies as having influence upon justification, except as it was con- joined with internal love to God and our neigh- bour, commanded by the moral law, and signified, expressed, and some one way or other, advanced, by those outward performances : neither is it con- ceivable 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 dis- pute had excluded from justification only the ex- ternal 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 per- formed 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 justifi- cation by works done in obedience to the law in general, and that he affirmeth we are justified only by faith in opposition to all works of ours whatsoever ; which he proveth by two arguments in this chapter. First, because he himself and other Jews, though they enjoyed by birth and education (as being born members of the visi- ble church) many privileges beyond the Gen- tiles, 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 per- fectly that all their works, done in obedience to CHAPTER 11. the law, could never justify or make them right- eous 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 themselvs 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 con- firmeth, as it seemeth, from Psalm cxliii. 2 ; affirm- ing 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 expli- cation, without wronging the sense, is frequently used in the New Testament, where scriptures are cited out of the Old; as Matt. iv. 10, compared with Deut. vi. 13 ; Heb. x. 5, compared with Psa. xl. 7. DOCTRINES. 1. Though every man by nature is a child of wrath, and enemy to God, Eph. ii. 3, as nature speaketh that which is born with us and conveyed unto us from our parents by carnal generation, Psa. li. 5 ; yet all those who are born within the visible church have a right by nature unto church privileges, and to enjoy the external means of grace and salvation, as nature speaketh that which is born with us, not of natural generation, but of free grace, which God is pleased to honour his people with, and to deny unto others : for the apostle here calleth himself and others come of Abraham, who had been from that time upwards the only visible church, Psa. cxlvii. 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 im- port that much, as if they had inherent holiness, and wei'e altogether sinless by natui-e : for this is contradicted by Scripture. Rom. iii. 9. So the meaning must be, that from their birth, and be- cause of God's love to them in making choice of them to be a church to himself above all nations, Ueut. vii. 6, they were (externally, at least) in covenant with God, Deut. xxix. 12 ; whereby they had a right to all church privileges, as of being under God's special care and government, Isa. iv. 5, 6, of enjoying the ordinary means of sal- vation, as they were capable of them. Gen. xvii. 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 Gen- tiles, hath succeeded to those privileges which were enjoyed by the church under the Old, Rom. xi. 17; so that even young infants are ex- pressly called holy, 1 Cor. vii. 14, to wit, with an external and federal holiness ; and on this account they have right to baptism, the seal of the cove- nant, which no infidel can claim. Acts ii. 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 op- posed by Satan and heretical spirits, and no doc- trine so much opposed as it was, and that because no truth is more necessary to be kept pure tiian this is, it being such a truth as if it be kept pure several other truths are kept pure also ; and if it fall, many other truths do also fall with it : there- fore 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 apos- tles among those Galatians, as appeareth from the apostle's 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 un- just, to be just by working of habitual and inhe- rent righteousness in him, as the papists do take it, confounding justification and sanctification, contrary to Scripture, 1 Cor. vi. 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. viii. 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 sin- ner before God is spoken of : " Knowing that a man is not justified," &c., and "that we might be justified." Secondly, The ground whereupon, and the cause for which sinners are thus justified or absolved from wrath, and adjudged to life eternal, is not any works which they do in obe- dience 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, " ex- cept "by the faith," &c., as if woi'ks 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. i. 7, Matt. xii. 4. So that works are simply excluded, and faith established, as only having hand in this business ; which is more plainly asserted af- terwards— " That we might be justified by the faith of Christ, and not by the works of the law :" by which are meant both the works of the moral and ceremonial law, as we cleared in the expo- sition. 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 im- perfect, Isa. Ixiv. 6, and so cannot make us com- pletely righteous, and we do owe them to God in the mean time, Luke xvii. 10, and so they can- not satisfy divine justice for the failings of the bypast time. They are the work of God's Spirit in us, Phil. ii. 13, and so we can merit nothing at God's hand by them : for he excludetli tiie works of the law in general. Now the good works of the regenerate are such as are com- manded by the law, and done in obedieuce to the law, besides that those false apostles did admit a EXPOSITION OF GALATIANS. mixture of faith and works in justification, so that if the apostle had not exchided 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, per- formed by himself while he was here on earth, both in doing what we should have done. Matt, iii. 15, and suffering what we ought to have suf- fered, Gal. iii. 13, which righteousness is not in- herent in us, but imputed to us, Rom. v. 17 — 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 is said, and by which only we are made right- eous. 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. v. 7 ; yet faith is that only grace which hath influence in our justification ; for all other works, even those that flow from grace, are ex- cluded, 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 justifica- tion, 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 right- eousness, through the merit whereof alone we are justified ; for it is " by the faith of Jesus Christ," or, faith receiving, John i. 12, and resting on Jesus Christ, Isa. xxvi. 3, 4, that we are justi- fied ; besides that all works of the law, or com- manded by the law, are here excluded, and by consequence faith itself, as it is a work, is ex- cluded also. Seventhly, This way of justifica- tion by free grace accepting of us for the right- eousness 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 speak- eth universally of all : " For by the works of the law shall no flesh be justified." Eighthly, Be- fore man be justified through virtue of this im- puted righteousness, he must first be convinced of his own utter inability to satisfy Divine jus- tice, 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 righteous- ness of Christ, until we be made to despair of ourselves, Rom. x. 3 ; for the apostle showeth that this conviction went before their justifica- tion— " Knowing that a man is not justified by the works of the law." Next, he must be con- vinced also of a worth in Christ's merit to satisfy Divine justice, and that this merit of Christ's is off'ered 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 them- selves ; 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 precede their justification : j " Knowing that a man is not justified but by the j faith of Jesus Christ." And, lastly, being thus ' convinced, he must by faith receive and rest \ upon Jesus Christ and that most perfect righteous- ness of his, by making his soul adhere and cleave to the word of promise, wherein Christ is ofl'ered, Acts ii. 39, 41, whereupon followeth the real jus- tification and absolution of the man who so doth ; for Paul marketh this as a third thing going be- fore their justification : " Even we have believed in Jesus Christ, that we might be justified." 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 bj' faith, ought to be looked on as a strong argument enforcing us to do the like ; for the apostle's scope is to pre- vail with those Galatians by this argument, " We who are Jews by nature," saith he, " have be- lieved in Jesus Christ, that we might be justi- fied." 5. Though the approved practices of eminent godly persons may have their own weight in or- der 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 acquiesce 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." Ver. 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 mi- nister 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 Gen- tile with an occasion to cast by all care of holi- ness and good works, seeing that thereby they were not to be justified but by faith in Christ only — (see the like objection propounded, R(mi, iii. 31,) — which objection the apostle auswereth. CHAPTER II. 41 first, by repelling the inference as absurd and blasphemous in this verse, and next by confuting it in the following DOCTRINES. 1. The ministers of Jesus Christ, in holding forth truth, would carefully foresee and pru- dently take off what atheistical, loose, or erring spirits do usually object against it, to make it odious : so doth Paul here : " But if while we seek," &c. 2. It is too usual for people to conceit too much of their external church privileges, as if by having them they had saving grace, and stood not in so much need of Christ's imputed right- eousness as others ; for this is that which the ad- vei'saries did stumble at, that the Jews by na- ture, 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 inability 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 un- just one, whereby the doctrine of justification by faith alone, and not by works, hath been un- justly loaded, that of its own nature it doth tend to foster people in sin. The Papists do object so now, and the false apostles did so of old : " Is therefore Christ the minister of sin?" say they, or, the doctrine preached by Christ the occasion of sin? 5. To take occasion from free grace, or the doctrine of it, to live in sin, is, so much as in us lieth, to make Christ the minister of sin, and therefore a thingwhich all Christian hearts should skunner at [loathe] 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 de- nial, joined with a detestation of the thing de- nied. So chap. iii. 21, and 1 Cor. vi. 15, Rom. ix. 14. Ver. 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 reason taken from that indisso- luble tie which is betwixt justification and sanc- tification, which he holdeth forth in his own per- son ; that he may hereby propose himself an example unto others. The first is, that Paul, in preaching the doctrine of justification, h;id 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 con- tradict 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. DOCTRINES. 1. The doctrine of justification by free grace cannot be rightly preached, except the doc- trine 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 sub- due corruption and sin. Acts xv. 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. Ver. 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 be- lievers from the law, Rom. vii. 4, and therefore did give them encouragement to sin. The apos- tle answer eth, by granting they were freed from the law, but denieth 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, Phil. iii. 9, so, as they are freed from the condemning power of it, chap. iii. 13, and as by its rigorous exaction of perfect obe- dience 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. vii. 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. iii. 20, 21, and are forced to fly unto Christ, by being in whom they are freed from condemnation, Rom. viii. 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. vi. 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 EXPOSITION OF GALATIANS. very end of their freedom is, that being so deli- vered, 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 v^hich it doth evidently appear, that the doctrine of justification in itself doth give no encourage- ment to sin: which answereth the objection, and refuteth the blasphemous inference, which is made ver. 17. Ver. 20. I am crucified with Christ. Never- theless 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 fuUj' 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 "ci'ucified with Christ," to wit, the old man of their indwelling corrup- tion, Rom. vi. 6 : it did receive the stroke of death by his death, he having by death redeemed them from the slavery of i^. Tit. ii. 14, which crucifixion with Christ, doth not destroy the na- tural fife 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 Avhat 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 sti-ength 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 foul-forged calumny. DOCTRINES. 1. As Jesus Christ did die a most shameful, painful, and cursed death upon the cross. Gal. iii. 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. vii. 22, and died for them, John xi. .50 ; so that when they lay hold upon him by faith, and thereby are made one with him, Eph. iii. 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. Matt. xxvi. 28, or to the subduing of its strength, and quickening of them in the way of holiness, 2 Cor. v. 1.5, or to the purchasing of life eternal for them, John iii. 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 sub- duing 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 argu- ment 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. ii. 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, John xviii. 8 : thus is that riddle solved, which is here pro- pounded 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. vi. 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. vi. 14. 5. The doctrine of justification by free grace, revealed in the gospel, layeth on strong obliga- tions 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 encourage- ment 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. viii. 1 ; and this he speaketh of him- self, 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. iii. 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 in- fluence from the Spirit of Christ to excite them unto. Cant. v. 2, enable them for, John xv. 5, make them persevere, Phil. i. 6, and effectually to order and direct them in, Phil. iv. 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 set forth by simili- tudes drawn from those. Col. ii. 19 ; John xv. 5. CHAPTER 11. 3. The believer, if so he -would live this spiritual life, must not only have the habit of faith in his 1 heart, but also must keep it in daily exercise, so as first thereby to try what he is to do, if so it be I warranted by the word of truth, and how it is to be circumstantiated, Rom. xiv. 23. Secondly, thereby to draw furniture from the Spirit of Christ for exciting, enabling, and directing him in the way of duty, 2 Cor. iii. 5. And, thirdly, to apply pardoning mercy for covering the de- fects of duty, when he hath gone about it, and for removing the guilt of all his other sins. Matt. vi. 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 ingre- dient in this spiritual life. 4. This spiritual life, and life of faith, must be extended not only to spiritual duties, and of God's imme- diate 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. x. 31 ; duties of our lawful employments, Heb. xi. 33, and to our carriage under crosses, Heb. xi. 24, 25 ; for, by the life which Paul lived in the flesh, is meant this na- tural life, Heb. v. 7 ; 1 Pet. iv. 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." 7. As Jesus Christ did give himself a ransom for the elect, (see chap. i. 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. i. 13 ; for saving faith may be without it, Isa. 1. 10 ; yet it is a thing which may be had without extraordinary revelation, the Spirit of God eniibling the be- liever to discern in himself those graces (1 Cor. ii. 12) which are set down as marks of his spe- cial love and favour in Scripture, 1 John iii. 14 — ■ 24, and bearing witness with his spirit that he is a child of God, Rom. viii. 16; and this assurance should be aimed at in the right method by all, 2 Pet. i. 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, loose the reins to wickedness and secu- rity, 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 for me." Ver. 21. I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain. Having removed the objection, the apostle pro- ceedeth 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 signi- fieth all these,) and the reason of the consequence lieth in this, that if justification be by works, then it cannot be by grace, Rom. xi. 6. 2. Christ's death had been in vain without any necessary cause or reason, if the justification of sinners would have been attained by works or by any other mean. DOCTRINES. 1. They who have attained unto the per- suasion and full assurance of God's favour and love in Christ, ought above all others to main- tain the glory of his grace and mercy in saving of sinners freely, not admitting of any thing, whether in practice or opinion, whether in them- selves, 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 free grace and favour from having any hand in this work : for grace admitteth of no partner; so that if grace do not all, it doth nothing ; if any thing be added to it, that addi- tion maketh grace to be no grace, Rom. iv. 4; for the apostle, reasoning against those who would have made works to share with God's free grace 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 dis- pute 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 cere- monial law maketh Christ to have died in vain, which is not applicable to the moral law : " For, if righteousness come by the law, then Christ ' I died in vain." j 4. That he excludeth also, not only the works I ' of the moral law, which are performed by the i j natural and unregenerate man, but also those [ which the godly do perform by virtue of faith drawing influence from Christ, appeareth from j 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 I 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 Chi'ist, could justify a sinner ; and yet Paul rea- soneth against those, " If righteousness come by the law, then Christ is dead in vain." 5. That he doth exclude also all works of ours ] i EXPOSITION OF GALATIAN8. •whatsosver from being the meritorious cause of our justification, not only in whole and their being 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, then Christ would not have died ; our disease was desperate as to any other cure : for, while he saith, " If righteousness come by the law, then Christ is dead in vain," he affirmeth two things ; 1. That to suppose Christ hath died in vain, or without cause, is a great absurdity no ways to be admitted of 2. If the justification and salvation of sinners could have been attained by works, or any other mean, then his death had been in vain ; and so that it were an absurd thing to suppose he would have died in that case. CHAPTER 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 doc- trine of justification by faith, and not by works, ver. 2. Which argument is fui'ther 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. OnjECTIONS. 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 human covenants, j ver. 1.5, that the covenant of grace made and I ratified by God with Abraham in Christ, could not be altered nor abrogated by the law, which was given so long after, ver. 16 — 18. 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. 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 pro- pounders, to wit, that by their way the law would be contrary to, and destructive of the pro- mise, ver. 21. Secondly, showing the law in discovering sin, and condemning for it, was sub- servient to the promise, while it did necessitate guilty sinners to believe, and apply the promise, ver. 22. 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 chui-ch, ver. 23, which he illustrateth by comparing the law to a school- master, 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 kept under a schoolmaster, ver. 25, 26. 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 — 29. Ver. 1. O foolish Galatians, who hath be- witched you, that ye should not obey 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 affections 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 suf- fered themselves to be seduced, by a sort of spi- ritual sorcery or witchcraft, unto disobedience to the doctrine of the gospel; which disobedience I 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. DOCTRINES. 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 concern- ing them, or, controversially, by refuting con- trary errors, would mix his discourse with an occasional word of exhortation, reproof, or some- what of that kind, which may tend more imme- diately and directly to excite and quicken the atfections of hearers, lest they otherwise wax dull CHAPTER III. and languish : for Paul casteth in a sharp reproof in the midst of his dispute, " O foolish Gala- tians," &c. 2. Where the precious truths of the gospel are preached and disobeyed, people neither labour- ing to be persuaded of the truth in their under- standings. Acts xvii. 32, nor to prize it in their heart and affections, Matt. xi. 17, nor to practise it in their life and conversation, Matt. vii. 26 ; this is a sin, the evil whereof cannot be suffi- ciently aggreged, or spoken against, as being a sin against the remedy of sin, Heb. ii. 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 be- lieving of, and disobedience to the truth when it is believed. 3. Heretics, who by fair words deceive the simple, Rom. xvi. 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 de- luded person believe that to be truth which is not, chap. i. 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 mul- titudes after them, and this by Satan's concurring with them, 2 Thess. ii. 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 is a word borrowed from the practice of witches and sorcerers, who, being assisted by the devil, use to cast mist before the eyes to dazzle, and so de- lude 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 other- wise in things relating to this present life : for the doctrine of the gospel containeth saving wis- dom, which maketh wise unto salvation, 2 Tim. iii. 15, wliich wisdom they reject. Thus Paul calleth them " foolish Galatians," because they " obeyed not the truth." 5. Though neither ministers, nor any other, ought to charge men with folly, with a mind to reproach thsm, or in way of private revenge. Matt. V. 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. Second- ly, 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 tlieir sedu- cers, Avho 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 denion- strateth their folly, from that they obeyed not the gospel, which was so plainly preached among them ; " O foolish Galatians," &c. 6. Ministers ought not to rest upon a coldrife [inanimate] way of preaching truth, Matt.vii. 29, but are to endeavour the delivery of it with that perspicuity and plainness. Col. iv. 4, that power and liveliness, 1 Cor. ii. 4, as it may penetrate the i 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 thoroughly what they preacli, 1 Tim. i. 7, but also to believe it themselves, 2 Cor. iv. 13, and to have their own affections in some measure warmed { with love to it, 1 Tim. i. 15. And above all, ! would labour with God, that the effectual opera- tion of his Spirit may come along with what they preach, 1 Cor. ii. 4, that so the truth delivered may be the more lively, and convincingly re- presented 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 [vividly] represented and pictured by the plain and powerful preach- ing 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. xx. 4. And, the graven image is but a teacher of lies, Hab. ii. 18. 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." Ver. 2. This only would I learn of you, re- ceived ye the Spirit by the works of the law, or by the hearing of faith ? The apostle, having stirred them up to at- tention by a reproof, doth now return to his former dispute, proving that we are justified by faith, and not by works. (See chap. ii. 16.) And this he proveth, first, because the spirit of regen- eration and other saving graces of the Spirit of God (called here the Spirit, as being fruits of the Spirit, chap. v. 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 j ustification by faith : for here, as usually elsewhere, (see chap. i. 23,) faith is taken for the doctrine that is believed : and for the truth of this assertion, he appealeth EXPOSITION OF GALATIANS. 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. v. I, 2. DOCTRINES. 1. There is not ordinarily any church so cor- rupt, but God hath some who are truly gracious among them; for PauVs 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 ; " Re- ceived 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 danger- ous errors of the times, though they cannot to- tally (1 Pet. i. 23,) nor finally (Isa. liv. 7, 8,) fall awav : 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 ordi- nary 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. Acts ii. 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, ii. 15,) can never be a mean of begetting grace in the heart ; for so it driveth the soul to despair, and worketh wrath, Rom. iv. 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 convey- ing grace to the heart, being first convinced of sin and misery by the preaching of the law. Acts ii. 37, 38 ; for the gospel offereth Christ freely, from whom, being laid hold upon by faith, we do all receive grace for grace, John i. 16. Thus the apostle affirmeth they had " received the Spirit by the hearing of faith." 6. Though a gracious heart may be over- taken with error, as said is, (see Doct. 2,) yet there remaineth somewhat of conscience in vigour with them, in so far as that being ap- pealed unto, about the truth of things weighty, and which belonged 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," &c. 7. Our justification before God, and the reno- vation 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 sancti- fying grace into 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?" Ver. 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 Chris- tianity was spiritual, (the doctrine of justifica- tion 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 mad- ness in them to quit that doctrine, and to em- brace 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. x. 3, and because it doth produce no spiritual efiect, but rather the con- trary, in the soul who doth embrace it, Rom. vii. 5. DOCTRINES. 1. The text speaketh nothing against the doc- trine 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 disposi- tions from good to bad, but in their judgment, from the doctrine of faith, here called the Spirit, to the doctrine of justification by works, here called flesh. Thirdly, though he did imply a change of qualities and disposition from spirit to flesh, and from holiness to sin, as a consequence of this change of judgment and opinion, yet there is nothing here importing that any total or final change of that kind, either had fallen, or could fall upon those who were truly gracious. 2. The doctrine maintained by the papists now, that faith in Jesus Christ doth begin our justification, in so far as it disposeth us unto good works, and that by those our justification is 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 liaith (here called the Spirit, as 2 Cor. iii. 6) did begin the work ; yet the doctrine of works, here called flesh, did per- fect it ; " Having begun in the Spirit, are ye now made perfect by the flesh ? " 3. The fore-mentioned doctrine hath so many absurdities following upon it, that the embracing of it doth argue no less than folly and madness : for justification by faith and works, cannot con- CHAPTER III. sist, Rom. xi. 6, much less can the former take its perfection from the latter, the more noble from that which is more base : hence Paul con- demneth it of folly ; " Are ye so foolish ? having begun," &c. saith he. 4. Our after-carriage, and walking in the things of God and religious matters, ought to be conformed to our good beginnings, which we once had in those ; and the contrary hereof, is incom- parable folly and madness : for he saith, " Are ye so foolish ? having begun in the Spirit, are ye now made perfect by the flesh ?" Ver. 4. Have ye suffered so many things in vain ? if it be yet in vain. He cleareth what he said of the folly and mad- ness, 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, sus- tained 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. DOCTRINES. 1. It is the lot of those who profess truth, to suffer many things in the defence of it. (See chap, i. ver. 13, doct. 6.) The Galatians found the truth of this, " Have ye suffered so many things ?" 2. They may suffer many things for truth, who afterwards will make foul defection from it: for, as the example of others, particular interest, wrapt up in the 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 temptation, will turn their back upon truth, so that no engage- ments by a profession, no experience or remem- brance of that joy and sweetness, which they have found in the way of truth, nor yet their former sufferings for truth, will make them ad- here 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. iv. 15, and yet now they have made defection from it ; "Have ye suffered so many things in vain ?" 3. AflBictions 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 tem- poral ; for these are fuUy done away in Christ, Isa. liii. 5 ; yet for other ends, as for the trial of their faith, 1 Pet. i. 7, for conforming them to Christ their head, Phil. iii. 10, who was a man of sorrows, Isa. liii. 3, for making them die to the world, chap. vi. 14, and to fit them for hea- ven; afflictions and crosses being the beaten way which leadeth to it, Acts xiv. 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 hin- dered 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 insinu- ateth this as an undoubted truth, while he saith, " Have ye suffered so many things in vain ?" 5. Though those 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 hold- ing out the terrible consequences which are de- served by, and probably will follow upon, their sin, ought to be wisely tempered, by expressing those charitable thoughts which we have of them : for so doth the apostle here, while, speaking of these Galatians, who had formerly suffered much for truth, and threatening them for their present defection with the loss of all those advantages which they might have expected from their suf- ferings, he suspendeth the certainty of the threat- ening, upon their hoped-for repentance ; " If it be yet in vain," saith he. Ver. 5. He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith ? He agiiin returneth to the argument for justi- fication 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 doc- trine was of God. DOCTRINES. 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 pro- pounded 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 trutli 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 sufiiciently 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 M'as 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 ?" EXPOSITION OF GALATIANS. 3. So strong and prevalent is the spirit of error, ■where it is letten loose, and so weak are the best in themselves to resist it ; that for love to error they will quit truth, though formerly never so much confirmed and sealed unto them, by the saving fruits of God's Spirit in their hearts ac- companying 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," &c. Ver. 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 Abra- ham. 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. xv. 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 Ca- naan, Gen. XV. 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. xii. 3, of which pro- mise, 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 ac- cepted of God as his obedience for his justifica- tion, ver. 6 ; from which he inferreth, or rather, the matter being so evident, he exciteth them- telves 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 suc- ceeding to him in the inheritance of that bless- ing 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. DOCTRINES. 1. Though saving faith hath for its general object the whole word of God, consisting of his- I tories, threatenings, commands, and promises, both of temporal and eternal blessings : for faith giveth firm assent unto the whole word, be- 1 cause of that divine authority which revealeth i it. Acts xxiv. 14; yet the principal object of jus- sifying faith, is the word of promise holding forth Christ and his righteousness, as the meri- torious cause of the believer's salvation : for thin promise which Abraham did believe, and the i faith whereof was imputed to him for righteous- ness, had Jesus Christ in its bosom, it being a promise of giving unto Abraham a numerous seed, Gen. xv. 4, 5 ; and so a promise of Jesus Christ to come of him, in whom all the natio; s, Acts iii. 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 ac- cepted in God's sight, who can endure no unclean thing, Hab. i. 13, it is necessary that it be clothed with some righteousness oi one sort or other : for, " faith was accounted unto Abraham for lighteousness." 3. It being wholly impossible for fallen man to attain unto that perscmal, perfect righteous- ness which the law requireth, Rom. iii. 10, &c. the wisdom of God hath found out another wry 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 righte- ousness." 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 is 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 i-ighteousness, Rom. v. 19, and x. 4 ; for the apostle, all along this chapter, opposeth faith and works : now his arguments would be of no force, if faith did jus- tify as a work, and for any worth in itself ; " It was accounted to him for righteousness." 5. In the matter of justification, faith is op- posed not only to thosa 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. xii. — xiv., "his faith was accounted for right- eousness." 6. As there is a second and reiterated justifica- tion of one and the same person in this sense, that upon our renewed apprehending of the pro- mise 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 liis 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. iii. 24, so were they, Isa. xliii. 25 ; as we are jus- tified fully, and absolved both from the guilt and punishment of sin, 1 John i. 7, Rom. viii. 1, so were they, Isa. liii. 5 ; otherwise the apostle could CHAPTER III. 49 not argue from Abraham's justification to oars, as he doth here ; " Know ye therefore," saith he, " that they which are of the faith," &c. 8. They " who are of the faith," or who seek after justification by faith, are Abraham's chil- dren and his seed; they who are members of the visible church, and profess the doctrine of faith, are his childi'en outwardly, because they walk in the steps of their father Abraham, by profess- ing of, and assenting to that doctrine of faith which he believed, Rom. iv. 12, whereby they have title to the covenant of grace. Acts ii. 39, Rom. xi. 16, 17; which title of theirs to the covenant, iniplieth a right to enjoy all divine ordi- nances. Acts ii. 38, 39, whereof they are capable, and from which they do not bar themselves by ignorance, 1 Cor. xi. 28 ; or scandal. Matt, xviii. 1 7. It implieth also all external church privileges leading unto salvation, Rom. ix. 4 ; yea, and a right to salvation itself, upon God's terms, re- quired in the gospel, John iii. 16 ; in which respect, salvation is said to be of the Jews, John iv. 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 Abra- ham'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 repent- ance, 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. xi. 12 — 16. This distinction of Abraham's children outwardly and inwardly, is founded upon Rom. ii. 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." Ver. 8. And the Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, scnjing, 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 Abra- ham's justification to ours, might be questioned to hold in the Gentiles, who were not of Abra- ham's posterity, therefore the apostle doth clear it from the words of the promise made to Abra- ham, Gen. xii. 3, that in him, or in his seed, Jesus Christ, who was to come of him. Gen. xxii. 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 bless- ings 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. DOCTRINES. 1. That Scripture is not an invention of man, but the word of the all-knowing God, appearetli from this, that several things are foretold there- in, 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. xli. 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. Acts ii. 23. Whatever foresight of this kind is in any of the creatures, they have it by borrowed light from him, and (as we say) by lighting their candles at his torch ; for the foreknowing that the Gentiles would be justified by faith, is attributed to Scripture, or the Spirit of God speaking in Scripture ; " And the Scripture foreseeing," &c. 3. The calling of the Gentiles, and their at- taining to salvation by free grace, 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. ii. 11, 12. Hence the apostle seeth it ne- cessary, upon all occasions almost, to clear, that the calling of the Gentiles had ground from Scripture, as here, " The Scripture foreseeing that God would jiistify the heathen by faith." 4. Hence we learn several things tending to the right understanding of that promise made to Abraham, Gen. xii. 3, " In thee, or in thy seed," Gen. xxii. 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. ii. 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 engrafted by faith, are delivered from the curse, ver. 13 ; for " In thee, or in thy seed, all nations shall be blessed," Gen. xxii. 18. 50 EXPOSITION OF GALATIANS. 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. xxviii. 2, 3, &c., not as if these had been all or the main blessings of the covenant, but as they were shadows only of things more heavenly, Heb. xi. 14—16, for the apostle explaineth one part at least of the blessings pro- mised, to be justification by faith ; " The Scrip- ture foreseeing that God would justify the hea- then by faith, saith, In thee shall all nations be blessed." Fifthly, The man who is justified by faith, is a blessed man ; and there is no blessed- ness under the sun comparable unto this, for a man to have his sin pardoned, Psa. xxxii. 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 pro- mised, by being justified : " The Scripture fore- seeing 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 pur- chased by Christ, to be bestowed upon all who by faith should be ingrafted 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 preach- ing 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 Testa- ment ; for, saith he, " The Scripture preached before the gospel unto Abraham." Eighthly, 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 patriarchs to have had of it, was in that obscure promise. Gen. iii. 15 ; and all that Abra- ham had of it, was in this promise here men- tioned, which, though it was much clearer than the former, because the day -light of the gospel under the New Testament was then drawing- nearer, yet it was far short in clearness and plainness of these gospel promises which we do now enjoy, as John iii. IG. " 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." 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 Abra- ham, though highly privileged to be the father of believers, ver. ?", in whom all nations were to be blessed. Gen. xii. 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 aud 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." Ver. 10. For as many as are of the works of the law, are under the curse ; for it is writ- ten, 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 Scrip- ture, Deut. xxvii. 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. DOCTRINES. 1. That Paul doth mean the works not only of the ceremonial law, but also of the moral, all along 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. xxvii. 15, 16, &c. to the end ; " For it is written, Cursed is every one." 2. Fallen man is so far from attaining to a state of favour with God, aud happiness here or here- after, by any works which he can do, that when he hath done the utmost, even of what his na- tural strength or renewed faculties of gi'ace can reach, if he seek to be justified by it, he re- maineth under God's curse and wrath, notwith- standing of all ; for the apostle aflirmeth univer- sally 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 uuder 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. ii. 14. The knowledge of those is borrowed from Scrip- ture light, whose sentence alone is to be stood to in this matter. Hence Paul appcaleth to Scripture for probation of what he liath lierein CHAPTER III. 51 affirmed ; " For it is written," saith he, " Cursed is every oue." 4. Every sin, even the least, as being a -wrong done against God, Jam. ii. 11, -who is infinite in all his attributes. Job xi. 7 — 9, and a transgres- sion of his holy and righteous law, 1 John iii. 4, Rom. vii. 12, deserveth no less than that the curse of God should light upon the sinner ; under Avhich curse is comprehended all the miseries of this life, Lam. iii. 39, death itself, Rom. vi. 2.3, and the pains of hell for ever. Matt. xxv. 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 sin- nei-s, doth aggrege [aggravate] their sin beyond the sin of others, Rom. ii. 17 — 25 ; but no consi- deration of the person of any can so far extenu- ate 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 w-ho continueth not in all things that are written in the book of the law to do them." 7. It is not the bare knov; ledge 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 rcquii-eth under hazard of the curse ; there must be practice also accord- ing 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, Dlatt. xv. 8, and to the abstaining from all sins forbidden, together with their occasions, Job xxxi. 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 continueth not to do them." 10. It is altogether impossible for any one of I fallen mankind, either of himself, John xv. 5, or by any grace received in this life, 1 John i. 8, to keep the law perfectly, or to attain to that exact measure of righteousness that the law re- quireth, 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 con- fessed and granted conclusion ; for if any could keep the law, then every man who seeketh to be justified by the works of the law should not be cursed, providing they did what they could, as Paul here affirmeth, 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 un- der the curse : for it is written," &c. 11. Though every man doth break the law, and so deserveth that curse which is pronounced against sin by the law ; yet all are not left to pe- rish 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 righteous- ness of a cautioner imputed, Phil. iii. 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 righteous- ness 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. Ver. 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 appear- ance, but according to truth, 1 Sam. xvi. 7,) by his personal obedience to the law ; and that be- cause righteousness and life cometh from faith, as he proveth from Habbak. ii. 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 threatenings of the law, see chap. ii. 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 inhe- rent righteousness, as he proveth from Lev. xviii. 5 : but faith couveyeth 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. iv. 5,) and so doth not express it now, ver. 12. DOCTRINES. 1. There is a twofold justification of a sinner; one which is in the sight of God, and is here expressed, whereby he is reputed and standeth righteous and just in the estimation of God the Judge, whose judgment is unerring, and always according to ti-uth, Jer. xi. 20 ; another, which is before men, and is here implied, whereby the sinner is reputed and standeth righteous in the estimation of men, whose judgment, as flowing from charity, 1 Cor. xiii. 7, and grounded upon EXPOSITION OF GALATIANS. outward appearance, 2 Sam. xvi. 7, may fre- quently err and be deceived ; " But that no man is justified in the sight of God." 2. Though God do not justify any, oresteem of him as righteous for any worlds done in obe- dience to the law, yet that a man may be justi- fied in man's sight because of his -works, is not here denied by the apostle ; for justification be- fore men is nothing else but a charitable judg- ment passed upon the person, that God hath jus- tified him by faith, which judgment is grounded upon the evidences of the person's faith, mani- fested in the fruits of good works. Jam. ii. 18 : " But that no man is justified by the law in God's sight," &c. 3. The spirit of error being once given way to, doth so far blind the understanding, Jsa. xliv. 20, that it cannot see, and so far engage the will and affections to the maintaining of it, 2 Tim. iv. 3, that the person erring will not see what Scrip- ture 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 testi- mony to it, as the only way of justification be- fore God, which then was ; for Paul proveth that none are justified by the law, from an Old Tes- tament scripture, cited out of Hab. ii. 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. ii. 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. iv. 18, and looketh upon his pre- sent cross as an evidence of God's fatherly love, Ileb. xii. 6, and knoweth it will have a blessed event to him in God's way and time, Rom. viii. 28, and that his life is liid with God in Christ, Col. iii. 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 over- whelm others. (See Hab. ii. 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, John xvii. 3, and in freedom from the deserved sentence of death, Rom. viii. 1, whereupon fol- loweth aright to eternal life, John iii. 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, Phil. iv. 13; yet this life is not circumscribed with the pre- sent time, it is to be perfected afterward in glorj', 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 ver. 12, learn, 1. Though the law and faith, or the gospel which is the doctrine of faith, be not contrary to each 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. iii. 20 ; the gospel holding forth the remedy of sin, John i. 29 ; the law pointing forth our need of Christ, Rom. x. 4 ; and the gospel giving us an offer of Christ for life and righteousness, 1 Cor. i. 30. The law, again, hold- ing forth those duties wherein the man, made righteous by faith, ought to walk, and to testify his thankfulness, Eph. v. 1, 2 ; and the gospel, or faith in Jesus Christ offered in the gospel, fur- nishing him with spiritual strength to walk in these duties which tlie law prescribeth, 2 Cor. iii. 6 ; yet the law and faith are mutually incon- sistent in the point of justification ; so that if jus- tification 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 afSrmeth, " 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 pre- scribeth ; 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 condi- tions, either in part or in whole, upon our justifi- cation 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 in- tended, to wit, that the law is inconsistent with faith, from this, " That he who doth them shall live in them." Ver. 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 : CHAPTER III. 14. That the blessing of Abraham might I 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 affirm- ative 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 objec- tion 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 him- self the curse due to us, while he was obedient to death, even the death of the cross, Phil. ii. 8 ; which kind of death was pronounced to be ac- cursed, as he proveth from Deut. xxi. 23 : this is contained ver. 13. And hence he sliows a double fruit did flow : the first, to the Gentiles, the bless- ing of church privileges, divine ordinances, and of reconciliation, adoption, grace here, and glory hereafter, promised to the nations in Abraham, Gen. xxii. 18, being now purchased by Christ, and residing in him as the head and fountain, did come through him to the unrighteous Gen- tiles, who before the time of Christ's death were strangers to Christ, and to Abraham's blessing purchased by Christ, Eph. ii. 12. The second fruit of Christ's death did accresse [accrue] 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 de- nuded of these earthly and external ceremonies wherewith it was veiled formerly, and set forth in its native and spiritual beauty and lustre : both which fruits of Christ's death he showeth are con- veyed unto, and enjoyed by, both Jews and Gen- tiles only by faith. So that the apostle in these two verses doth not only prove the main conclu- sion, that faith, laying hold on Christ, is that which delivereth fn^m 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 adver- saries, which, therefore, he is to assert more di- rectly 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. xvii. 7,) was now, after Christ's death, to be held forth more clearly and spiritually ; the types and sha- dows of earthly ceremonies, and of that legal dis- pensation under which it was formerly hid, being laid aside. From ver. 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. ii. 3, are under the sentence of the law's curse, whereby in God's justice they are under the power of darkness. Col. i. 13, slavery and bondage to sin and Satan, Eph. ii. 2, so to remain until they be cast in utter darkness, Jude 13 ; ex- cept 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 ai'e 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. ii. 17, his righteous nature, Psa. xi. 6, 7, and the inward desert of sin, Rom. i. 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 ac- quire a ransom for himself, by any thing he can either do or suffer, whereby justice may be satis- fied, 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, Psa. xlix. 8 ; for if man could redeem him- self, 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 re- deeming captive man from his slavery and bond- age, and accordingly hath accomplished it. The v/ork was indeed undertaken at the appointment of all the Persons, Luke i. 68, to whom also the price was paid, Eph. v. 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 iii. 12, 13, but also be fitted to redeem, as having a price to lay down for our ransom, Heb. X, 5 : " Christ hath redeemed us." 6. Our Redeemer, Jesus Christ, is true God, who, being man's Creator, and having entered a covenant of friendship with man at the be- ginning, by virtue whereof he had interest in man, not only as his creature, but as one in a state of friendship with himself; from which blessed state man did fall, Eccles. vii. 29, and so brought himself and all his posterity, 1 Cor. xv. 21, to this state of bondage wherein he now is: for so much is imported while Christ is said to " redeem ;" redemption being properly of those things which once were our own, but for the time are lost: "Christ hath redeemed us," saith he. 7. This work of man's redemption, undertaken and accomplished by Christ, was a redemption properly so called ; our freedom and delivery being obtained, not by power or strong hand merely, nor yet coming from the sole condescen- sion and pity of the injured party, without seek- ing reparation for former injuries ; but by the 54 EXPOSITION OF GALATIANS. 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 re- deem, be sometimes taken improperly, and doth signify to obtain a thing without any price, Isa. lii. 3, yet what is presently said, and other cir- cumstances do evince, that in this work of re- demption 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 re- demption, was no less than his undergoing that curse of the law which was due to us : whence it follow- eth, 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, Ileb. V. 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. Matt, xxvii. 46, which though in us they would necessarily produce sin, yet in Christ they did not, Heb. iv. 15 ; because of his most pure nature, Heb. vii. 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. liii. 9, and always, even when he was made a curse, most beloved of the Father, Matt. iii. 17, yet being considered as our surety, Heb. vii. 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 in- deed did judge him er^ecrable, Isa. liii. .3, 4 ; bat also in respect of God, as appeareth by the testi- mony alleged out of Deut. xxi. 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 ac- cursed ; not as if every one who died that death even notwithstanding of their repentance, had been rejected of God and condemned, Luke xxiii. 39 — 43 ; but partly because that was a most odious and infamous death in itself, as being infl cted only for atrocious and heinous crimes ; and partly because it was fore-ordained of God that Christ our suretj- 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 appeai'elh from the apostle's alleging this scripture to clear that Christ was made a curse for us ; " It is writ- ten," saith he, " Cursed is every one that hangeth on a tree." From ver. 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. xxii. 18, was not of tem- poral 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 hei-e, 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 extant in him, who is as it were the storehouse, wherein the blessing is laid up, Col. ii. 3, and the dispenser of it unto Abraham's seed. Acts v. 31, in whom believers are truly blessed. Gen. xxii. 18, and from whose fulness we do all receive, and grace for grace, John i. 1-6 ; 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 Chr'st was the Lamb slain from the foundation of the world. Rev. xiii. 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. iii. 25, it being sufficient, in order to these effects, that it was transacted between the Father and the Son, that he should die, Isa. liii. 10, and that it was cer- tainly known by God that he would die, Acts xv. 18 ; yet there were some effects of his death, and those of great advantage to the church both of Jews and Gentiles, which were kept- 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 upon 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. xvii. 7, which before Christ's death was veiled over with many carnal ceremonies, and la}' hid CHAPTER III. under the many reiterated promises of temporal blessings and an earthly Canaan, Gen. xv. 7, &c. was, after Christ's death, to be made more clear, the veil of ceremonies and earthly blessings to be removed, and the promised blessings of right- eousness 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 j 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. 5. Though by the grace of saving faith, a Christian believeth to be true whatever he knoweth to be revealed in the word, Acts xxiv. 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. xvi, 26, trembling atthreat- enings, Isa. Ixvi. 2, and embracing the promises of God for this life, Psa. xxiii. 1 , and that which is to come, Heb. xi. 13 ; yet the principal acts of faith, as it is saving and justifying, are the ac- cepting 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 satis- faction alone is our only righteousness before God, Rom. V. 19 ; for that Paul is to be imder- stood thus all along this dispute, appeareth from these two verses, wherein he ascribeth our de- livery from the curse, and partaking of Abra- ham's blessing, to Christ's merit, or to his being made a curse for us, giving unto faith only the receiving and embracing of that satisfaction, as it is offered in the promise ; " That we might re- ceive the promise through faith," saith he. Yer. 15. Brethren, I speak after the manner of men : though it be but a man's covenant, yet if it be confii-med, no man disannuileth, 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, main- tained by his adversaries, about the necessity of observing the ceremonial law ; showing, that how- ever 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 human affairs ; and first, setteth down the similitude to this pui'pose, that a covenant or paction made among men for preserving mutual peace and friendship, being once confirmed by oath, and other usual solem- nities, 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 pro- mised is given freely, and not for the merit and worth of our obedience and Avorks, (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 cove- nant, 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 Abra- ham and of his seed, in the singular number, to show, that it is under one and the same conside- ration, 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 pi-omise, 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 diffei'ent 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 com- prehendeth 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 56 EXPOSITION OF GALATIANS. the name of Christ, as 1 Cor. xii. 12, Col. i. 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 unchangeableness of human cove- nants, 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 conse- quence 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, hut long before ratified and con- firmed, both by the oath of God, Heb. vi. 14, and other mox'e than ordinary solemnities. Gen. XV. 9, 10, &c. 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. xxii. 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 tlie worth of the other party, and so their unworthiness could be no pretence for the abro- gation of it ; this inference from the comparison, is ver. 17. And fourthly. Because some, in fol- lowing 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 con- joined, at least, with the promise and faith in the point of justification ; therefore the apostle an- swereth, ver. 18, that even this much cannot be granted ; and that because woi-ks 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 influ- ence 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 ver. 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 com- mitted to their charge ; yet they are carefully to guard, lest their affections be embittered against them, and would always keep love and affection towards 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 mi- nisters make use of similitudes and examples, taken from things natural, 1 Cor. xv. 38, &c., artificial, James iii. 7, or from common custom among men, for clearing or confirming of spi- ritual truths to the understanding, and for en- forcing the practice of some spiritual duty upon the will and aflfections, 1 Cor. ix. 24 ; for simi- litudes from things earthly, as being more no- tour [notorious] unto us, do conduce much, not only to illustrate things spiritual, but also to bring them frequently to oar remembrance after- wards, especially when those earthly things, from which the similitude is taken, do occur in otir dailj"^ employments : hence, the apostle pro- fesseth 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 parti- cular 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. xx. 16, 17, and other lawful and accustomed solemnities. Gen. xxxi. 51, &c., 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 ad- vantage : for, saith he, " Though it be but a man's covenant, yet, if it be confirmed, no man disannuUeth, 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 co- venant 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 ver. 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 pi-omises, which signify a free promise, is meant the covenant of grace ; " to Abraham and his seed were the promises made :" the word sig- nifieth a free promise. 2. This covenant of grace is also a covenant of promises, as containing many promises ; for, although it sometimes have the name of a pro- mise, 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. xvii. 7, yet it containeth a numerous num- ber of other promises, which are as so many ri- vulets 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. iv. 8 ; for, saith he, " To Abraham and his seed were the promises made." 3. This covenant of grace, or promise, was en- tered 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, CHAPTER III. 57 1 who continued and waxed -worse in the apostasy of thfcir forefathers from Abraham's God, Rom. ix. 7, 13,) were comprehended ^'^ithin the cove- nant, by virtue whereof, though none did attain salvation, but tliose only who did come up to the conditions of the covenant, whereupon salvation was tendered, to wit, faith, Habak. ii. 4, and re- pentance, Isa. Iv. 7, yet all of them did enjoy the privilege of ordinances, Gen. xvii. 10, and had salvation offered unto them, John iv. 22, not ab- solutely, but upon God's terms revealed in his woi'd, to wit, if only they would believe and re- pent : 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. xvii. 5, compared with Rom. iv. 16, 17 ; so it is under one and the same considera- tion 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 justi- fication by faith wherein Abraham walked, Rom. iv. 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 prin- cipally at Christ, " In thy seed shall all nations be blessed," Gen. xxii. 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. xvii. 7, besides the mentioning of seed in the singular number, were not an argument of any weight, to prove that Christ personal was only meant in the promise, seeing "seed" is a word collective, and may comprehend a number under it, even in the singular number, as the words j " flock," " army," and such like ; so it seemeth most probable, that by the seed here is meant Christ mystical, or Christ with his body the church, made up both of Jew and Gentile, who reckon spiritual kindred unto Abraham, vipon one and the same account; and therefore are de- signed in the promise by "seed," and not " seeds ;" " He saith not. And to seeds, as of many ; 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. i. 22, but also as the church is his body and fulness, Eph. i. 23 ; so Christ is mystically and virtually the fulness of the church, in so far as it is he dwelling and working in them by the efiBcacy of his Spirit, who separateth them from the world, maketh them one mystical body among themselves, and one with himself, and worketli all their works in them, ev'en those which belong to him, not only as the head, but, which also belong to them, as members of the body, 1 Cor. xii. 11, 12, for, hence is it, that the whole believing seed of Abraham is here called Christ, he being the bond of their union, John xvii. 21, the fountain of their life and motion, John iv. 14, and the active immediate principle from which all their spiritual actions do flow, John xv. 5, " And to thy seed, which is Christ," saith he. From ver. 17, learn, 1. That though God might | have dealt with man by way of sovereignty, as an absolute monarch, enjoining to man his duty, with- out 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 miin engageth himself by promise for perform- ance 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 God's dealing with man is by way of a co- venant, 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 bi-oken by Adam, Gen. iii. 6, and made useless unto all his posterity, as to the obtaining of hea- ven and happiness by it, ver. 10, he was gra- ciously 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. iii. 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 had entered with his people in the days of the gospel, upon which ac- count they are distinguished by the names of "old" and "new," Heb. viii. 13, "first" and "se- cond" covenant, Heb. viii. 7, yet both these co- venants 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 God's offer in the covenant of grace, John iv. 48, and especially to question the making out of that offer to himself in parti- cular, Psa. Ixxxviii. 4, 5, &c.; and so willing is God to have all doubts of that kind fully satisfied, Heb. vi. 17, that, though his gracious word of promise be of itself worthy of all acceptation and trust, 1 Tim. i. 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, John XX. 31, confirmed it by witnesses, Heb. ii. 3, with miracles, Heb. ii. 4, by oath, Heb. vi. 13, 17, and by seals. Matt. xxvi. 2*8, and xxviii. 19, compared with Rom. iv. 11, for, saith he, " The covenant that was before confii-med of God." 5. The covenant of grace had a special relation to Jesus Christ, as well under the old administra- tion as under the new ; he being that seed of the woman, who was to bruise the head of the ser- pent, Gen. iii. 15, and in whom all the nations of the earth were to be blessed. Gen. xxii. 18, and the substance of all those ceremonial shadows, (the practice whereof was then enjoined,) Col. ii. 17, and being the thing signified in all their sa- 58 EXPOSITION OF GALATIANS. craments, 1 Cor. v. 7, 1 Cor. x. 4, and God's de- sign in giving the law, being to drive men to Christ for righteousness, Rom. x. 4, for, saith he, " The covenant -was confirmed before of God in Christ," or, " tending towards Christ," as the ori- ginal will bear. 6. The knowledge of Scripture chronology, ■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 ne- cessary and profitable for the better understand- ing 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 free grace, made with Abraham, even because "the law was four hundred and thirty years after the covenant was confirmed of God in Christ :" the beginning of which space of years is to be reck- oned from the first solemn sanction and confirm- ation of the covenant by God to Abraham, Gen. XV. 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. xix. 1. 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 de- sign in giving the law could not " disaunul the covenant made with Abraham," or, " make the promise of none effect." From ver. 18, learn, 1. So subtile 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 op- pugners of justification by faith, did sometimes give faith someplace 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 inherit- ance 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, poi-tion, and heirship of the Lord's people, there being no temporal worldly inheritance which can sufficiently furnish the heart with satisfac- tion, Psa. iv. 6, 7, of which spiritual and heavenly inheritance the laud 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. ii. 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. ii. 16, ac- cording to the tenor of the covenant of grace. The apostle speakech 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 in- heritance 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, wliich, being laid hold upon by faith, do entitle the be- liever to the tendered inheritance, 1 John v. 10 — 12 ; for, saith he, *' God gave it by promise." Ver. 19. Wherefore then servcth 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 numbei" of precepts, enjoining so many moral, judicial, and ceremonial duties, promising life unto the obedient ? Lev. x^iii. 5, and threat- | ening God's wrath and curse to the disobedient, Deut. xxvii. 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. iii. 20, and restraint of sin. Numb. xv. 39, and for the more thorough conviction of the sinner's lost and cursed estate in himself because of sin, Rom. iii. 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 Chr'st's com- ing in the flesh, that spiritual seed of Abraham to whom the promise was made, should appear j 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. ii. 2, Acts vii.'ss, and partly from the mediation of Moses, who did communicate the word of the law from God to the people, Deut. v. 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 CHAPTER III. people of Israel a covenant of life, upon condi- tion of obedience to -what tlie law required, seeing there was a necessity to make use of Moses, as a mids-iuan, to speak between God and the people ; which did argue them to he conscious to themselves of their own guilt, and therefore durst not approach unto God, Exod. xx. 18, 19. And therefore, fourthly, the apostle proveth this con- sequence, 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. xxvii. 26. From ver. 19, learn, 1. So bent ai-e men upon the abuse of things, in themselves good, (whe- ther divine ordinances, or any other gift bestowed by God upon them,) that they cannot difference betwixt the right use and 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 con- cluded, 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. xiii. 8, together with the powerful working of God's Spirit in the regenerate. Gen. xxxix. 9, and God's restraining grace. Gen. xx. 6, the discipline of the church, Gen. ix. 2.5, and the power of magistracy which then was, Gen. ix. 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 bi-ing down the pride of that stiff-necked people, and the more effectually convince them of sin, and of God's curse due to them for sin ; which legal dispensation of the covenant did stand in this, mainly, that the duties and curses of the law were held forth frequently, fully, and clearly, Exod. xx. 2, &c., Deut. v. 6, &c., xxvii. 15, &c., and xxviii. 15, &c., and the promises chiefly of eternal life, j^ea, and of Christ and re- i mission of sins, but sparingly, and for the most part very obscurely under the veil of earthly j shadows and ceremonies, 2 Cor. lii. 13, and under some dark prophecies, Isa. liii. 7, 8, compared j with Actsviii. 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 cere- monial, Exod. xxiv. Lev. i., and obedience to them most strictly urged, and that under hazard j of the same so much reiterated curse, Deut. 1 xxvii. 26 ; for, saith he, " The law was added," j to wit, on j\Iount Sinai, and added to the cove- nant promise made to Abraham, " becaise of trangressions." Now he cannot mean the moral law, as to the substance of it, for that did per- petually sound in the church ever since it was a church, even before Moses, Gen. xviii. 19, and so it was not then added ; neither doth he mean, by the law, that whole doctrine which was de- livered from God upon Mouut Sinai ; for that doctrine did contain in it a covenant of grace, the veiy promise of salvation and pardon of sin through the Messiah to come, Luke xxiv. 27, 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 meant 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 ac- curate 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. ii. 14 — 16, the Gentiles should be called unto the fellowship of the church, and, together with the Jews, make up one complete seed imto Abraham : then was the yoke of judicial, Gen. xlix. 10, and ceremonial duties, Acts xv. 10, to be taken off; the veil of shadows and dark prophecies, whereby Christ and free grace were hid and covered, to be laid aside, 2 Cor. iii. 11, 12 ; and though the duties of the moral law are yet to be pressed. Col. iii. 18, &c. and the curse of the law to be denounced against all who are in their natural estate. Col. iii. 6, yet covenanted grace and furniture for duty, John i. 17, and Christ's becoming a curse for us, to redeem us from the curse of the law, are more clearlj' held forth now in the days of the gospel, ver. 13, than they were formerly : for, saith he, " It was added because of transgres- sions, till the seed should come to whom the promise was made." 4. The gospel is so to be commended and pre- ferred 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 lest Paul in setting limits between the law and the gospel, should seem to vilify 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 spo- ken of, Deut. V. 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 peo- ple : 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. Lxiii. 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 60 EXPOSITION OF GALATIANS. office is put upon them by God ; " It was ordained in the hand of a mediator." From ver. 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 provoiied God: for no intercourse can be between God and his people, when they are not one, but difier by rea- son 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 differ- eth from the covenant of grace, Heb. viii. 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 cove- nant 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 Sinai, 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, James i. 17 ; his work and way of deal- ing may, and hath changed, even his way of dis- pensing the covenant of grace to his church, Heb. viii. 8, 9 ; but he remaineth unchangeable, there being no change of that kind which he hath not fore-ordained by his unchangeable decree, Eph. i. 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 cove- nant of works. Ver. 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. Eut 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 trans- gressions, as is affirmed ver. 19, then it is con- trary 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 adversa- ries themselves : for if the law, or, if our works done in obedience to tlic law, could pro- cure eternal life, as they affirmed, then our righteousness before God, should consist in works, or, the law should justify : leaving them to ga- ther, 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 dii-ectly, showing the law, called here the Scripture, (or, " that Scripture," as it is in the original) while it convinccth, ac- cuseth and condemneth all mankind for sir, and so concludeth and incloseth all men under sin, and the cui'se due to sin, as the judge doth the malefactor in prison, is not contrary, but subor- dinate 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. vii. 9,) doth flee by faith in Jesus Christ for a refuge to the promise ; and so the tiling promised, to wit, righteousness and salvation, becometh the sinner's, and is conveyed unto him, to wit, upon his believing. From ver. 21, learn, 1. It is the way of heretics to set scripture against scripture, and to make one scripture seem to contradict another, except tlieir erroneous sense and interpretation of Scrip- ture be received, as intended by the Spirit of God : for these false apostles did affirm, if so the law did not give life, but did only discover and accuse for transgressions, then God's mind in the law should have been contrary to his mind re- vealed 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 Scrip- ture, yet their bold allegations will be found always false, and truth to be ever most conso- nant, and never contrary to itself: for so the apostle showeth of the truth in hand ; " God for- bid," saith he. 3. There are some sins (chiefly those that do most directly reflect upon any divine perfection, or attribute of God) the very first motions whereof ought to be entertained with abhor- rency and detestation ; and this either when a temptation to commit such sins is presented to us. Job ii. 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 change- able, and not consonant to himself; he rejicteth 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. iii. 4—6 ; vi. 2. 4. As these absurdities, wherewith the adver- saries of truth are ready to brand the truth unjustly, do oftentimes by direct and just conse- quence 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 con- venient, to present those absurdities which do natively flow from it ; that in these the absurdity CHAPTER III. 61 of the error itself may be seen, seeing no absurd and false position can be drawn by just conse- quence 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 mau can attain to life eternal, being des- titute 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. iii. 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 righte- ousness should have been by the law." 7. Whoever maintain a life procuring righte- ousness by works, they do in effect abolish and destroy that free grace held forth in the promise, in so far as they make the promise useless and in vain, ascribing that to works, which is the pro- per 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 ver. 22, learn, 1. Though all men by nature be under sin, Rom. iii. 10, and the deserved curse of the law because of sin, Eph. ii. 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 sin- ner 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 forciblj% 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 Scriptiire, 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 dui'ing 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 xiii. 3. 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 what- soever proceedeth from any of their unrenewed faculties. Gen. vi. 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, John v. 40 ; so bent are they to establish their own righteousness according to the law, Rom. x. 3 ; that, until the law of God con- vince them of their altogether sinful and cursed estate by nature, yea, and that they can do no- thing 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, (Acts ii. 37,) use that piece of divine artifice, to conclude all under sin, that the pro- mise, (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 dis- obedience, is merely this, that sinners being hereby convinced of their cursed estate in them- selves, 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 conchideth 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 be- lieve." 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, Matt. i. 25, who is that Christ or Messiah, who, being promised under the Old Testament, (Isa. vii. 14,) is now come under the New : it is this faith relying on Christ, who by his merit hath purchased the thing promised, 1 Isa. liii. 5, which giveth a right unto the pro- mise : for to specify what believers they are to whom the promise is given, he addeth, " by the j faith of Jesus Christ." I EXPOSITION OF GALATIANS. Ver. 23. But before faith came, we were kept under the law, shut up unto the faith y/hich should afterwards be revealed. 24. Wherefore the law was our school- master to briny its unto Christ, that we might be justified by faith. 25. But after that faith is come, wc 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 ceremo- nial law ; yea, of the whole Mosaical dispensa- tion, now, under the days of the gospel : the adversaries might have objected, seeing 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 distinguish- ing times, and showeth, that before faith came, whereby he meaneth not the grace of saving faith, (for that was always in the church, Heb. xi. 4, &c.,) but either Christ, called faith, be- cause he is the object of faith, (in which sense he is called our hope, 1 Tim. i. 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 necessai'y to the Jews, be- cause they were by the law, as by a military guard, kept, to wit chiefly, from being mixed with other nations, whether in religion or policy, Eph. ii. 14. Secondly, it was saving to them, in so far as it did shut up, conclude, and inclose them, as it were in a prison, (for it is the same word, and that same purpose more fully ex- pressed, 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. Matt, xi. 11, and afterwards more clearly revealed, the full revelation whereof, they were by this means, kept more intent upon, ver. 23, which latter use of the law, he illustrateth and coneludeth, by showing the law, as a pedagogue or school- master, did with much rigour and servitude, govern and i-ule 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, denieth 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 school- master over children, and so can have no au- thority 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, be- cause 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 ver. 23, learn, 1. Though there was gospel, or the doctrine of salvation by free grace held forth, to be laid hold upon by faith, unto the ancient church, ver. 8 ; yet it was so ob- scurely 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 call- eth all the time of the Old Testament, the time before faith came, or before the doctrine of free grace, the object of faith came, and that this faith was afterwards to be revealed, to wit, be- cause it was but sparingly revealed then. 2. Besides other differences betwixt the ad- ministration 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, Psa. cxlvii. 19, 20, and to some of other nations, who, forgetting their own people, (Psa. xlv. 10,) joined themselves to them ; but the new is extended to all nations, Matt, xxviii. 19, for this difference is here hinted at, while the apostle (speaking of those who were under that old dispensation, ver. 23, 24,) speaketh of them in the first person, " We were kept under," &c. " We," that is, the nation of the Jews, whereof Paul was one ; but, speaking of those who are under the new dispensation, he men- tioneth not only the Jews, under the pronoun of the first person, we, ver. 25 ; but also the Gen- tiles, under the pronoun of the second person, ye, ver. 26, "for ye," saith he, to wit, the Gala- tians 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, sa- crifices, ceremonies, such a system of politic laws, such rigid pressing of moral duties, with the annexed promises of eternal life, and thi-eaten- ings 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 na- tions, 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 kept under the law," to wit, as by a military guard ; for so the word signifieth. It is true, they were also kept ft-om going astray, either in religion, or in life and conversation ; but that use of the law was mentioned ver. 19. 4. The hard servitude wherewith the ancient church was pressed, and under m hich she was, as to her outward estate, as it did forcibly con- strain 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 (3 fag. ii. 6, 7, compared with Heb. xii. 26, 27,) Hiat then the church should be eased of that Iiard servitude and bondage : for in both these respects, the law did shut them up unto the faith CHAPTER III. afterwards to be revealed, making them close with the doctrine of free-grace, for salvation bj' faith in the meantime, and earnestly to expect the full revelation of it by the Messiah, John iv. 25. From ver. 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 patriarchs, her childhood under Moses, and her perfect age under the gos- pel : which different states, and, as it were, seve- ral ages of the church, did arise, partly from the church's rudeness and incapacity to compre- hend spii'itual truths in their native beauty and lustre, which were always the greater, by how I much the church was nearer her beginning : and pai-tly from the different measures 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. iii. 15 ; but afterwards always more and more clear, until at last, according to the forego- ing prophecies, (Mai. iv. 2,) the sun of righte- ousness, at Christ's incarnation, death and as- cension, 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. iv. ver. 3, and the Christian church, as men of perfect age, and so no longer under a schoolmaster, ver. 25, 26. 2. The Lord's visible Avay of dispensing grace and covenanted blessings by external means, hath not been always one and the same, but di- verse 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 school- master. 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. Dent, xxvii. 15, &c., and comminations of temporal calamities, Dent, xxviii. 16, &c., and also many ceremonial penances, in their many washings and purifications, Lev. xv., through the whole chapter. Secondly, there were allurements also for those who were of better and softer natures, to gain and keep them in obedience, such as did befit the state and con- dition of that people, even frequently reiterated promises of temporal blessings, Deut. xxviii. 3, &e., and also an earthly inheritance, Isa. i. 19. Thirdlj', there were restraints also from the use of things (in their own nature indifferent) put upon them, under sore certifications, Lev. xi. through the whole ; thus to try their obedience, to bow their wills, and so to make them tractable and obedient in these other more weighty things of the law, 1 Cor. ix. 9, 10. And lastly, though their dignity, as sons, was not altogether kept up from them, 2 Cor. vi. 16, 18 ; yet it was but seldom made mention of; and the promise, the charter of their inheritance, kept up under a dark veil, 2 Cor. iii. 13 ; and they themselves made to serve under hard servitude and bond- age, as if they had not been sons but servants, chap. iv. 3. " Wherefore the law was our school- master," saitli 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. x. 4. The frequent inculcating of the moral law and pro- mises of life upon their obedience, did convince them how far they were from that exact righte- ousness which God required ; and that there- fore 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 damna- tion, and to make them seek for righteousness, satisfaction to provoked justice, and the expia- tion of their sin, in that alone sacrifice of the death and blood of Christ, Heb. ix. 9—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 ver. 25, learn, 1. The proposing unto ourselves to bring about a good, necessary, and spiritual end, is not sufiicient to justify our use- making of whatsoever means we may conceive to be or sometimes have been approved 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 endea- voured by his own means ; for though the bring- ing of us to Christ for righteousness be as neces- sary now under the gospel as it was under the law ; and though the pedagogy of the law of Moses was an approved 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 tie of divine authority enjoining the use-making of that schoolmaster is ceased. " But after that faith is come, we are no longer under a schoolmaster," saith he ; and therefore are not to subject 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 con- strained to flee unto Chi'ist for righteousness, John iii, 36, and the precepts the^-eof are to be urged upon the regenerate, as the rule of their obedience, Eph. vi. 1, ficc, and though the exact righteousness required in the law dcth serve as a glass wherein even the reaevred ni^y see their 64 EXPOSITION OF GALATIANS. manifold failings, Rom. vii. 14, &c., and so be necessitated to betake themselves daily to the blood of sprinkling for pardon, Rom. vii. 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 Si- nai, 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 school- master," saith he. From ver. 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 servi- tude under which the ancient church was through the outward legal dispensation of the covenant of grace, chap. iv. 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 veil of that legal dispensation being removed, the gene- rality at least of believers now have more ready access to the covenant promise, and a clearer in- sight in and knowledge of all those privileges which belong unto them as the sons of God, Heb. xii. 22 — 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 chm'ch is not under the pedagogy of that Mosaical dis- pensation, even " for," or " because ye are all the children of God," saith he. 2. Though faith in the jMessiah to come did entitle believers under the Old Testament to the dignity of sons and daughters to the Lord Almighty, yet faith in Je- sus 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 church's full growth, and utmost perfections, (as to her privileges and outward state and measure of access,) to tryst [meet] with his Son's coming in the ilesh, that so his entry to the world might be more stately, as being accompanied with such a measure of royal munificence, Heb. xi. 40, for, saith he, " Ye are all the children of God by faith iu Jesus Christ," to wit, already come. Ver. 27. For as many of you as have been bap- tized 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 con- firm that which he had presently asserted, of our being the children of God by faith, because we are baptized into Christ, have put on Christ, are one in Christ, but also and mainly, to obviate an 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. xvii. 10; whence, it seems, they argued, that notwith- standing 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 accord- ing to the promise. The apostle's answer com- eth in effect to this, that baptism into Christ, that is, which sealeth and signifieth our ingraft- ing into Christ, Rom. vi. 4, was substituted in the place of circumcision, and sufficient for com- passing all those ends for which circumcision was instituted ; and that because they who are " baptized into Christ do put on Christ," and so are in a manner incorporate, and make one body with him, as a man is incorporated with his gar- ments, from which the word is borrowed, ver. 26. Which incorporation of the Christian church, and making all the members thereof one in Christ, he shovveth is effectuated without any respect had to any difference of nations, condi- tions worldly, or distinction of sexes, leaving them to gather, that circumcision (which by vir- tue of its institution did serve for keeping up a distinction between Jew and Gentile, Exod. xii. 48,) could have no influence upon this business, ver. 28. From all which he concludeth, seeing baptism doth testify and seal up Christ's interest in those who are baptized, as his and their union with Christ, who is the real Head of the blessed race through whom alone Abraham and his seed were to be blessed ; that therefore, ipso facto, and without any more ado, they were Abraham's seed, and apparent heirs of that heavenly inhe- ritance 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 ver. 27, learn, 1. Though circumcision, the initiatory seal and leading sacrament of the covenant imder the Old Testament, Exod. xii. 48, be now abolished with the rest of that an- cient dispensation ; yet seeing the church of God, even under the New Testament, is not wholly spiritual, but in part earthly and carnal, Rom. vii. 14, standing in need to be instructed and confirmed in spiritual truths by things sensible and earthly, John iii. 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. Matt, xxviii. 19, 20, which are in signification more clear, and in use less , painful and burthensome; and particularly, he j hath substituted baptism in the place of circum- 1 1 cision, which doth serve for all these spiritual uses \ now, which circumcision did serve for then, to wit, all these uses which were of common con- cernment to the church at all times, and not pe- culiar to the dispensation which then was : for the apostle, clearing how circumcision was now abro- gated, doth show how baptism doth succeed it in all those necessary uses for which it did serve : CHAPTER HI. " For as many of you as have been baptized into Christ have put on Christ." 2. Among other uses for which baptism doth serve, this is the first and chief, to signify and seal up our engrafting into, and union with Christ : there is an external visible union, con- sisting in external covenanting, and serious pro- fession of Christian truths, either personally or parentally, which is sealed up to all visible pro- fessors absolutely ; for they are in him externally, I John XV. 2. There is a real and saving union I signified and sealed up unto all the regenerate absolutely ; for they are in him savingly, Rom. viii. 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 baptized into Christ," even that our engrafting into him is signified and sealed by baptism. 3. Baptism doth also signify and seal our put- ting on of Christ, to wit, by faith ; for by faith we make application of Christ unto ourselves, John vi. 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. iii. 18, and is also for an ornament unto us, Eph. V. 27. He communicateth heat and warm- ness, even those sweet refreshing influences of his Spirit for life and godliness, Cant. i. 2, and ii. 5, 6. And Christ is thus, and for these ends put on in baptism ; partly, because baptism engageth all who are baptized to put him so on, Rom. vi. 4, and partly, because those who are baptized in- t wai'dly by the Spirit, as well as outwardly by I water, do actually and really put him on, 1 Pet. i iii. 21. "As many as are baptized into Christ, j have put on Christ ;" it is a metaphor taken from ! garments which men put on to cover, adorn, and I keep themselves warm. I From ver. 28, learn, 1. Though Christian re- I ligion abolish not those civil distinctions, which I are between nation and nation, master and ser- I vant, 1 Pet ii. 18, or the dignity of the one sex above the other, I Cor. xi. 7 — 9 ; yet it layeth no weight upon any of these as to the point of access unto Christ and use-making of him. Whatever nation, rank, or sex a person be of, it is all one in this matter ; none are debarred from Christ, nor yet the more accepted by him for any of these things ; for having spoken of putting on I Christ, he subjoineth, " There is neither Jew nor I Gentile, Greek," &c. 2. After, and upon Christ's coming in the flesh, the door of free grace hath been much more enlarged beyond what it formerly was ; so that the Greek and Gentile have all restraints taken oS", and a like ready access with the Jews to Je- sus Christ : for the apostle's main scope in this verse, is to show that there is no difference now between Jew or Greek ; and by consequence, that circumcision, which was one main part of the par- tition wall betwixt them, was not any longer to stand in force ; and what is spoken of the bond and free, mole and female, seemeth to be added for illustration and confirmation of this truth I only, except he doth also hint, that those re- 1 straints which were upon bondmen, and the female sex, as to the enjoying of some privileges imder the Old Testament, Gen. xvii. 10, Lev. xxi. 10, were now also taken off: " There is nei- ther Jew nor Greek, bond nor free, male nor fe- male." 3. There is an union among all those who are baptized, whereby they make up, as it were, but one man, to wit, all visible church members of all nations, of every condition, and of both sexes, make up one political body, having by divine appointment the same laws, government, the ' same kind of ofiice -bearers, and spiritual courts, and enjoying the same privileges, 1 Tim. vi. 13, 14. And all real believers make up one mysti- cal and spiritual body, as being animated, acted, and ruled by one and the same Spirit of Jesus, Acts XV. 8, 9 ; for, saith he, " they are all one," or one man. 4. The bond and tie of the church's union is Jesus Christ, and according to the nature of that union which is between him and them, whe- ther external and by a profession only, or inter- nal, 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 kept near to Christ, he will be at greater nearness unto those who are Christ's : foi-, hav- ing spoken of their putting on Christ, he sub- joineth, " ye are all one in Christ Jesus." Fi-om ver. 29, learn, 1. By virtue of our bap- tism, and our putting on of Christ in baptism, a right and interest in, and over us, doth accesse to Christ, so that we become in a peculiar man- ner 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 baptized 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 foUow 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. 7, Doct. 8. And hence it followeth, that the charter of this inheritance, or the covenant be- twixt 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 self-same 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 circum- cised, in evidence of their subjecting themselves wholly to that burdensome administration, under which the church then was ; but now it is siifii- cient to be baptized, and by so doing to subject ourselves unto Christ : for, (in opposition to the EXPOSITION OF GALATIANS. false apostles, who still maintained that none could be Abraham's seed except they were cir- cumcised, and would subject themselves to the law of Moses) the apostle affirmeth, " If ye be Christ's, then are ye Abraham's seed," &c. CHAPTER IV. 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 simi- litude 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 con- cludeth the dispute, ver. 7. In the second part, he laboureth upon their affections, first, by a sharp reproof for their de- fection, 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 showeth how dearly he affected them, ver. 12 ; enforcing the former, and evi- dencing the latter, from his thankful acknow- ledgment 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 affec- tion 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 illus- trateth the whole preceding dispute by the his- tory of Abraham's family. And first, he prefaceth, desiring them to make the Old Testament judge in this controversy, ver. 21. Secondly, he pro- poundeth the typical history, ver. 22, 23. Thirdly, he expoundeth the mystery of the two covenants prefigured by the history, ver. 24 — 26. Fourthly, he confirmeth the truth of this mystery from Scripture, ver. 27. Fifthly, he maketh applica- tion of the whole purpose, first, for information of the way to attain the heavenly inheritance, ver. 28 ; secondly, for consolation against pre- sent persecutions, to the end. Ver. 1. Now I say. That the heir, as long as he is a child, differeth nothing from a servant, 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 spake so much, chap. iii. ver. 19, &c.) doth use another simiU- tude taken from a pupil, and his tutors and cu- rators. And, first, having made a transition usual to him, when he is more fully to explicate any former purpose, see chap. v. 16 ; 1 Cor. xv. 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 en- joyment of his rights and goods, ver. 1, and this because he himself is ruled, and his estate ma- naged by tutors and curators ; the continuance of which subjection, the apostle showeth is ordi- narily limited unto the time prescribed by the father, longer than which the heir is not to re- main 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 atnong 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 expe- rience,) 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 approved 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 dilapidated 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. iii. 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 reve- rence of others, who possibly may prove their unfriends : for they must even be " under tutors and governors." CHAPTER IV. 67 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 trustworthy, but that they be limited in, and at a set time be obliged to give an account of their trust. Power and trust is a thing so dangerous, that if it be at the intrusted 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. Ver. 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 adminis- tration or outward policy which then was, and serveth 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 use- makiiig of an earthly similitude to clear a spiritual truth, is already marked, chap. iii. ver. 15, Doct. 2. Learn, 2. The church of God under the Old Tes- tament 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. iv. 3, 4, and at most, but of one nation, Psa. cxlvii. 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, &c. ; and though many, even under the New Testament, are but in understanding children and babes, Heb. v. 12, yet (considering the more clear revelation of the gospel, which now is, 2 Cor. iii. 18,) we not only have an opportunity of attaining to much more knowledge now, than they had then. Matt. xiii. 17, but also the generality of Christians are much more knowing of gospel mysteries than the body of the Jewish church was. Matt. xi. 11. Yea, and those of them who excelled most in know- ledge, did see but afar off, Deut. xviii. 18, and through a cloud of many dark ceremonies, Heb. ix. 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." 3. The ancient church was also in a state of bondage : not as if the godly among them had not been heirs by faith to the heavenly inheritance, and partakers of the privilege of adoption, (for so the similitude should not hold, which com- pareth 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. Acts XV. 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 thi'ough-bearing in duty, and grace for pardoning their neglect of duty but sparingly revealed, John i. 17. " We, when we were chil- dren, were in bondage," saith he. 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 wherein the an- cient church was, even that they " were under the elements of the world." Ver. 4. But when the fulness of the time v/as 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 He applieth the similitude yet further unto the church's freedom from the fore-mentioned bondage, which he showeth was brought about at the time resolved upon by God, as most fit for that business ; at 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. vii. 14, without the company of any man. Matt, i. 18, and being so incarnate, did subject himself both to the precepts. Matt. iii. 15, and curse of the law, Phil. ii. 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. iii. 13, and of the whole church in general from that rigour and servitude under which she was as to her outward state, Eph. ii. 15, for except this be taken in un- der 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. ii. 4. And, se- condly, hereby was procured our receiving or enjoying the " adoption of sons," whereby is not meant only the benefit of adoption in itself, (for believers under the Old Testament were the adopted children of God, Jer. xxxi. 9 ;) but also, and mainly, a clearer manifestation of that privi- lege, and a more free use and fruition of it, where- by the godly under the New Testament do not only attain to a clearer insight in their adop- tion, and the dignity following upon it, Rom. viii. 15, but also to the actual enjoyment of their in- heritance in part, or of the graces of God's Spirit in a greater measure than the ancient church did. 68 EXPOSITION OF GALATIANS. Jer. xxxi. 33, 34, which is held forth as a conse- quence of our freedom froui that rigorous disci- pUne and government under which they were. j From ver. 4, learn, 1t^The time when God in his providence bestoweth a mercy upon his church, or particular believers in the church, I 1 Pet. V. 6, will, upon an exact- survey of ail cir- ] cumstances, 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. i. 6. He doth all things well and in sea- son, Psa, xciv. 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 fulness 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 fulness 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 eter- nity truly God, Prov. viii. 23, for he is, "sent forth " before " he was made of a woman." 4. The Father cannot but accept the obe- dience of Christ in name of those for whom, it is oifered, 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 human nature, which before he was not. 5. Jesus Christ is God's Son in away proper to himself alone, as being his only Son by nature, John i. 14 ; the eternally begotten Son of the Father, Psa. ii. 7 ; and the express image of the Father's glory, Heb. i. 3 ; for it is of him he speaketh, wliile he saith, " God sent his Son." 6. It behoved our Mediator to be true man, God's unchangeable justice so requiring, that the same natui-e which sinned should also sufifer for sin : for he " was made of a woman." 7. Christ's human nature was miraculously formed by the Holy Ghost in the womb of a virgin without the company of any man ; whence it fol- loweth that he was free from the guilt of Adam's first sin, and consequently of oi'iginal sin, which desceudeth from Adam unto all his posterity, who come of him by ordinary generation, Gen. v. 3, but Christ did not so come of him ; for he " was made of a woman," and not begotten by a man. Matt. i. 18. 8. The body of Christ was not created in hea- ven, 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 per- son ; 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 human na- ture) 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 human nature, while in the state of humiliation, truly subjected to the law, and ac- cordingly conformed himself unto it, whatsoever law it was, whether general or moral, which all men are obliged unto, Luke ii. 51 ; or more spe- cial, positive, and ceremonial, which the Jews and children of Abraham were bound to obey. Matt. iii. 15 ; or yet more particular of a redeemer and saviour, which he himself only was obliged unto, even to die for us, Psa. xl. 6 — 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 fol- low hence, that therefore he did not fulfil the law for us, but for himself only, because this obliga- tion did flow from his taking on the human na- ture, which he did freely and for our good : for upon his being "made of a woman," he was also " made under the law," otherwise he was free from the law. From ver. 5, besides what is marked upon chap, iii. 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 and 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. ii. 3, and irritating power of the law, Rom. vii. 5, and the Jewish church were under that ancient rigid dispensation of the law, binding them chiefly to the observation of many costly and burthensome ceremonies, see ver. 3 ; so no less was required in order to a redemption, whe- ther from the one or the other, than the incarna- tion of the Son of God, and his obedience (both by doing and suff'ering) to the law of God : only with this difference, the elect were redeemed un- der the Old Testament from the curse and irri- tating power of the law, by virtue of Christ's obedience, while it was yet to be actually per- formed : 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 imtil 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." I CHAPTER IV. 69 3. The outward administration of the covenant of grace under the Old Testament, had some in- fluence upon the ancient church, even as to the inward state of particular believers, in so far that though the godly then did partake of the same blessings whei-eof 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 altoge- ther 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. ix. 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. Matt. xv. 24, according to which rule the following sixth verse must be expounded. Ver. 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 en- abled like little children to own and call upon God as their Father ; and this without any dis- tinction of Jew or Gentile, which seeraeth to be hinted at by the two epithets given to God, both signifying the same thing, the one " Abba," a Sy- riac 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 ii. 28. DOCTRINES. 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 crea- ture; 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 Sou 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 son- ship by the operation of this Spirit ; which son- ship of theirs is grounded upon Christ, Rom. viii. 17. 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, Slatt. vii. 22, but in their j hearts also, by making a gracious change there, Eph. iv. 23, to be diffused from thence, as from the first principle of life, Prov. iv. 23, through all the faculties of the soul, and members of the body, 1 Thess. v. 23 ; for, saith he, " Because ye are sons, he hath sent forth the Spirit of his Son into your hearts." 6. According as believers do attain to a larger insight into this excellent benefit of adoption, and a greater measure of the fruits of it, there will be a proportionable measure of the Spirit's in- dwelling and manifesting of himself in his gra- cious 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 be- cause ye are sons," saith he, "God hath sent forth," &c. 7. Though the exercise of faith, love, hope, and other graces in the duty of prayer, and at other occasions, doth flow from the renewed soul, as the proper inward and vital cause of those ac- tions, so that properly we, and not the Spirit of God, are said to believe, repent, pray, &c. Rom. X. 10; yet, because the Spirit doth not onlj' create, and preserve those gracious habits in the soul, Ezek. xxxvi. 26, but also exciteth the soul to act, and assisteth it in acting according to them, Phil, ii. 13, without which actuating, exciting and assisting grace, habitual grace in us could do no- thing, John XV. 5 ; therefore is it, that the exer- cise of those graces is ascribed to the Spirit of God, as the external efficient cause thereof ; for which reason, our affectionate and beUeving 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, Fa- ther, 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 [beating] 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 re- quisite in prayer, there would be also a confident fainiliar 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. 70 EXPOSITION OF GALATIANS. Ver. 7. Wherefore thou art no more a servant, but a son ; and if a son, then an heir of God through Christ. Here he concludeth from what is said, first, that under the New Testament we are no more servants, as being redeemed from that legal yoke of bondage under which the ancient church was ; and, secondly, that we are sons, and by con- sequence 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 be- lievers did under the Old Testament, as was ex- plained, ver. .5 ; all which privileges are bestowed upon us through Christ, and through virtue of his coming unto the flesh. DOCTRINES. 1. It is a safe way of reasoning upon the ob- servation 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 Testa- ment, 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 reckon eth a number of such privileges, which, as to the de- gree wherein they are bestowed, are proper to the days of the gospel, and doth always from the foi-mer infer the latter ; " Wherefore thou art no more a servant, but a son ; and if a son, then an heir of God." 3. Though the natural Son of God be only one, even Jesus Christ, the only begotten of the Father, John i. 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. ii. 3, for from God's sending forth his Spirit into their hearts, he con- cludeth, " Wherefore thou art a son." 4. Our right to the heavenly inheritance, as also the possession of it, whether that which is begim 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 us sons, and then none can challenge him of injustice for bestowing upon us the inheritance of children ; " And if a son, then an heir of God," saith he. 5. As none since the fall ever was, or shall be lifted up to that high diguity of being sous and daughters to the Lord Almighty, or could lay any just claim to heaven and glory as his in- heritance, but by virtue of Christ's obedience and death, whereby all those high and precious pri- vileges, 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 sight 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 gos- pel ; and showeth all this cometh through Christ, to wit, his actual incarnation, obedience, and death. Ver. 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 ele- ments, whereunto ye desire again to be in bondage ? The apostle (having now suflSiciently 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 embrac- ing 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 con- vincingly, he showeth, when that legal dispensa- tion 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 opi- nion 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 at- tained to the knowledge of God in Christ, and this not by any industry of their own, Rom. ix. 16, or for any merit or worth in them. Deut. vii. 7, but were herein prevented by mercy in God, who had first known them, having from all eter- nity elected, Eph. i. 4, and in time eflfectually called them to the knowledge of himself. Gal. i. 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 caileth weak, as having never had any power in themselves to produce any spiritual effect, Ileb. ix. 9, and now under the gospel have not so much as any figurative or sacramental J CHAPTER IV. 71 use, whicli formerly they had, as being shadows of Christ to come, Col. ii. 17 ; he calleth them also beggarly and poor, as not beiug able to afford any solid consolation unto those who observed i them : now the apostle calleth their defection a i " turning again," and " desiring to be again in i bondage ;" not as if they had been ever under that yoke formerly, (for this were contrary to I ver. 8,) but it was a going backward from that I measure, towards which they had already ad- ; vanced; 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 i it doth not relate to the weak and beggarly ele- I ments, under which they never had been, ver. 9. I From ver. 8, learn, 1. However nature's light doth serve to make us know there is a God, and i that he ought to be served, Rom. i. 19, yet all the I knowledge of God thereby attained, is nothing else but ignorance, in sc '"ar as it leaveth us des- titute of the knowledge of God in Christ, without j which there is no salvation. Acts iv. 12 ; for in I this respect, these Galatians are said to have been , ignorant of God, while they lived in Gentilism, I dthough even then they had some knowledge of I God, as other Gentiles had, Rom. i. 19. " How- j beit then, when ye knew not God." 2. When people are destitute of that knowledge I of God which the written word affordeth, or ' though they have it, yet will not follow it, but j give themselves up to be guided by those notions of a Deity with which the light of nature doth i furnish them, they cannot but miscarry far in I their apprehensions of God, and in the nature of that worship which is due unto him : for the Galatians, following this guide, did worship plu- rality of false gods, when they ought to have satisfied themselves with that one only true God, Matt. iv. 10. " Ye did service unto them which by nature are no gods." 3. Men are naturally inclined to feign some re- presentation of the Godliead 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 remem- brance of God, Exod. xxxii. 1 ; from which they do easily advance further to give divine worship unto those images and repi'esentations, 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 I 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 un- derstand 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 free grace which showed pity on them; for so the apostle mindeth them of the time when they " knew not God " G. 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. Acts xvii. .30 ; and the fewer engagements there be of that kind, they are the more inexcu- sable, 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 en- gaged 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 ver. 9, learn, I. Such are the riches of mercy in God, that he doth sometimes convert and save the most debauched and graceless sin- ners ; 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 writ- ten word, as they would remove an otherwise invincible bar standing in the way of their con- version ; for God can neither be served, obeyed nor trusted upon, except he be known. Hence the converted state of these Galatians, is set forth by their knowing of God ; " But now, after that 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 thi-ough whom, he is well pleased. Matt. iii. 17 ; for then, and not while then, are the Galatians said to know God, when they know him in Christ re- vealed in the gospel ; " But no-«^, after that yo have known God." 4. So tender ought we to be of God's honour in the work of man's conversion, as that we maintain or affirm nothing which may, though but seemingly, ascribe the praise of that work either in whole or in part, to man's own free- will, industry and pains, or withdraw any part of it from the alone efficiency of God's powerful and free grace, who worketh in us both to will and to do, Phil. ii. 13. Hence the apostle, having spoken of their knowing God at their conver- sion, 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 pre- venting grace. 5. Sinners in an imconverted state, are such of whom God taketh no notice or knowledge, to wit, so as to be familiar with them, or to com- municate special and saving blessings upon them ; as also the contrary is implied to be the privilege of true converts, while he saith those Galatians, now converted, were known of God, which im- plieth, that before conversion they were not known of him in the sense here meant : " 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 more sad EXPOSITION OF GALATIANS. and weighty aggravations, but chiefly the scan- dalous failings of the truly regenerate, are ex- tremely 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 religi- ously observed, as a part of divine worship leading to Christ, chap. iii. 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. xiv. 3, &c. and this justly, because they were once a divine ordinance ; yet when the false apostles did urge them upon the Gentiles, whether as a part of necessary commanded worship, thereby encroaching upon Chi-ist'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 Chrisfs priestly office, whose obedience and suffering is our only ransom and righteousness, Eph. v. 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 after- wards 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. i. 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. iii. 31, and vi. 1 ; yet, upon an exact survey, all their rea- sons will appear to be mere pretences, and their practice so absurd arid irrational, that men of composed spirits, and not demented as they are, cannot hut 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 Howeth from an itching desire after new-fangled errors, arising from a kind of loathing at old truths, 2 Tim. iv. 3 ; so, the more a man is carried with the full bensal [beating] 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. Ver. 10. Ye observe days, and months, and times, and years. He giveth an instance or example of those ele- ments, unto which they had turned, to wit, their observing such distinctions of times for sacred use, as were observed by the Jewish church, ac- cording 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, xxviii, 9 — 11. Secondly, months, to wit, the first. Numb, xxviii. 16, and the se- venth, Numb. xxix. 1, &c. Thirdly, times or seasons, whereby are meant their anniversary feasts, as the passover, Exod. xii. 3, &c. Pentecost, Lev. xxiii. 16, and feast of tabernacles. Lev. xxiii. 24. Fourthly, years, to wit, every seventh year of release. Lev. xxv. 2, and the fiftieth year of Jubilee, Lev. xxv. 8. DOCTRINES. 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 " obsei-ving 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 apart of some times and seasons for certain civil uses, as sowing, reaping, keeping fairs and mar- kets, Gen. viii. 22 ; as also the occasional sancti- fying of some days when God calleth us to it, for the work of humiliation, or thanksgiving, Mark ii. 20 ; yet all superstitious observation of days (see upon Col. ii. 16, Doct. .5,) is unlawful, as being here condemned either expressly or by consequence ; " Ye observe days, and months," &c. Ver. 11. I am afraid of you, lest I have be- stowed upon you labour in vain. He concludeth the former reproof, and maketh it nervous and piercing, by showing their defec- tion 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 un- concerned, and caring nothing for it, but as a tender father forecasting, and fearing what may hurt his dearest child. DOCTRINES. 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 weari- ness going along with it, as any other employ- ment whatsoever : for Paul expresseth the con- scientious discharging of his ministry by a word, signifying not simply to labour, but to labour painfully, with much travail, 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 pains, than he was concerning his own CHAPTER IV. 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 mi- nisters 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 feai's, 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 dis- couraged, and quit his station upon his observa- tion of little or no fruit of his labours amongst the people, but must hold on in his duty notwith- standing, as knowing his labour will not be lost as to himself and from the Lord, Isa. xlix. 4 ; for Paul ceaseth not to warn, reprove, and instruct these Galatians, although he " feared lest he had 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 )'et be saved : for Paul conceiveth his labour should be in vain among those Ga- latians, and consequently that they would be damned, if they did continue in that error chiefly, whereby they joined the works of the ceremonial law with Christ in the point of justification. Ver. 12. Brethren, I beseech yon, be as I ani; for I am as ye are : ye have not injured me at all. The apostle, knowing that these Galatians were alienated in their affections from him, and fear- ing lest, from his present severity and sharpness towards them, they should apprehend that he was alienated from them also, therefore he set- teth 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 expres- sion "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 se- verity 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. DOCTRINES. 1. Though the servant of Jesus Christ must use severity in the way of reproof and re- buke towards, those who are gone astray, yet, because people are apt to conceive that his so doing doth flow from an embittered spirit, and so to slight both him and his rebukes, 2 Chron. xviii. 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 repent- ance : hence the apostle, having sufiiciently re- buked them, Cometh now to request and entreat ; " Brethren, I beseech you," saitli he. 2. As error, above any other sin, doth estrange the person erring from any who oppose them ui their way, though they were even their most faithful pastors : so it is the duty of ministers not to be. careless wheCner they have the affection of such or not, upon pretence that no cause of dis- respect is given by them ; but they are to follow on upon their erring people, and beg their favour and affection, if it cannot be otherwise 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 affec- tions, he beggeth their favour, while he saith, " I beseech you, be as I am." 3. The mutual love and affection betwixt a people and a pastor, ought to be so intimate, as if they both were but one person, every one mind- ing the good of another, as of themselves, con- structing 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 heart-break unto him : this intimacy of affection is here entreated 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. Ver. 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 re- ceived me as an angel of God, even as Christ Jesus. 15. Where is then the blessedness ye spake of.- for I bear you record, that if it had been possible, ye would have plucked EXPOSITION OF GALATIANS. out your ov.u ey^s, and Lave given them to me. The apostle msisteth 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 j preach, he pointeth at their great inconstancy, if I 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 tnith, 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,ithey had shown much love and reverence unto him ; which he cleareth, first, 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 meant, not only his humble way of deportment in his whole ministry without the show of human wisdom and authority, (as weak- ness or infii-mity is taken, 1 Cor. ii. ver. 3, com- pared with ver. 1,) but also and mainly those many sufferings he did undergo from the ene- mies of the gospel among tliem, which Paul calleth elsewhere his infirmities, 2 Cor. xii. 10, and they are called " of the flesh," because his " flesh," or outward man, was most afflicted by them ; the spii'it, or inward man, being under- propped by God, 2 Cor. iv. 1 6. This is contained, ver. 13. Which sufferings are described from the end which God proposed to himself in them, which was " Paul's temptation," or trial, to wit, of his faith, patience, constancy, and other graces. Secondly, by acknowledging with thankfulness their respective carriage towards him all that time ; particularly, they did not despise his siff- ferings, 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 afilicted, 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 men- tion of it without detestation, see Acts xiv. 14. This is ver. 14. And thirdly, 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 Avords do read, " How great," or, " of w'hat sort was the blessedness," &c.) he cleareth their respect to him yet further, by testifying it was not counterfeit and in words only, but real, and so fervent, that they were ready to have bestowed any thing upon him which possibly they could, and might tend to his advantage and encourage- ment in the work of the gospel, even their very eyes not being excepted, if so it had been pos- sible, that they being plucked out, could have been useful unto him. This is contained, ver. 1.5. From ver. 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 out- ward 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. iv. 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 meant mainly, if not only, those hard sufferings which he did meet with, as appeareth from the name of " temp- tation," or trial, which he giveth to this infir- mity, ver. 14. 3. It is the duty of called ministers to go on with courage in the work of the Lord, notwith- standing of any discouragement of that kind, re- ceiving 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. iv. 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 persecutors, 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 confinned, 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, w hen 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 ver. 14, K'arn, 1. God's design in mea- suring out an hard lot and great opposition to those who are engaged in the work of the mi- nistry, 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 " in- firmity " or sufferings, his " temptation " or trial, see Jam. i. 2 ; Luke viii. 13, and xxii. 28, "and my temptation 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 commcndeth the Galatians from this, that " they despised not CHAPTER IV. I his temptation," or trial and afflietiou ; 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 I'eject both the persons and doctrine of ministers : for Paul, commending these Galatians for their not reject- ing of him, because of his infirmities, showeth the contrary sin to be very ordinary ; " Nor re- ^ jected, but received me," saith he. i 4. It is high matter of commendation unto a I people, when the outwardly base and contempti- I ble condition of ministers doth not diminish any j! thing of that due respect which they owe to the I message which they carry: for these Galatians are commended from this, that notwithstanding of his " temptation, 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 work's sake; so that as (all due respect being given unto their persons, 1 Tim. v. 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. v. 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 Ga- latians are commended, that in this respect they " received Paul as an angel of God, even as Christ Jesus." (See Luke x. 16.) From ver. 1.5, learn, 1. The only thing which maketh a people happy, is to have the doctrine of the gospel (which is the mean of our recon- ciliation with God in Christ, 2 Cor. v. 18,) preached among them, and to receive this doc- trine, and the faithful preachers of it, with all due reverence, love and subjection. The enjoy- ing of honour, riches, and abundance of outward peace, is no blessedness, being compared with this, Psa. iv. 6 — 7 ; for the apostle speaketh of these Galatians while they were in that case, " What," or, " how great was then your blessed- ness ?" 2. Injuries received afterwards will not obliter- ate the inward sense, or mar the outward acknow- ledgment, of favours formerly received in a thank- ful 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," &c. 3. The love and reverence which people owe to ministers, ought not to be verbal, and in pro- fession 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 i 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 j at home, and we be commanded to love our neigh- bour only as ourself. Matt. xxii. 39 ; yet there is a certain case, in which Me must consider our neighbour not only as a neighbour, but as a spe- cial 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 dear- est 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 Matt. x. 37. Hence, because Paul was such an instrument, the Galatians are com- mended 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. [ Veb. 16. Am I therefore become your enemy, because I tell you the truth ? - The apostle concludeth from what he hath said j of their former kindness to him, that he was not I now turned their enemy, nor estranged in his I affection from them, (for the interrogative hath j the force of a vehement denial,) and that they had j no I'casou to think so of him ; this only excepted, j that with much candour and ingenuity he had de- j clared the truth unto them, in opposition to the errors of the false apostles, the absurdity of which reason is also imported by the interrogative pro- pounded to them. I DOCTRINES. 1. For Christians to entertain malice, or a i spirit of private revenge one against another, as i it is in any case sinful, so when there hath been j no personal injury offered, it is abominable ; and i hardly can it be conceived that a man of con- science will be guilty of it: for Paul, having de- clared that they had done him no injury, but t shown much love and reverence unto him, deni- eth 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 ?" j 2. When men are once engaged in a sinful 1 EXPOSITION OF GALATIANS. course, aud especially in the way of error, they are so dementate with it, that they can put no difference betwixt it and theniselves : 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 be- come 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, Psa. cxli. 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 la- boureth to clear them of their mistake : " Am I therefore become your enemy ?" &c. Ver. 17. They zealously affect you, but not well ; yea, they would exclude you, that ye 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 for- mer 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, in- deed, that the false apostles pretended great love to, and zeal for them ; but their zeal wa-s 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 ap- plause 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 affec- tion, ver. 17 ; but lest, by condemning their false zeal, he should have seemed to cry down all zeal, therefore he discoTCreth what true and praise- worthy zeal is, and this, as it seemeth, with an eye to his own practice, whose zeal towards those Galatians, first, was so ordered, that the thing whereunto his zeal for them did carry him, was in 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. DOCTRINES. 1. See chap. i. ver. 7, Doct. .5, concerning his suppressing the name of the false apostles, where- by he showeth more of indignation towards them nor he could have done by giving them any desig- nation, though never so base ; " They zealously affect you." 2. Heretical preachers and seducers will be exceedingly fervent and zealous for their erro- neous opinions, and pretend much love and affec- tion 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 approved ; 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 rending 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. x. 10, and above measure aggrege their sins and infirm- ities ; 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 tlie good of souls, are really hunting after the bieath of ap- plause 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 Ga- latians " 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 pastoi's, that so they themselves may be looked ujjon 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, fall- eth immediately upon the commendation of true zeal : " But it is good to be zealously affected always \u a good thing." 8. It is not enough that the thing which we do be in itself good, except our affections be some- what 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 approved zeal, first, that it be orderly, neither making nor CHAPTER IV. j upholding rents or schisms in the church, and I betwixt the people of God and those who are over thera 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. xi. 2 ; our own, Rev. iii. 19, J and our neighbour's salvation. Col. iv. 13 ; for I their zeal is condemned from this, that their great design in all they did, was to make the Galatians I affect them. Thirdly, that it be according to j knowledge, Rom. x. 2, as choosing right and ap- ' proved 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, John vi. 26 ; but always one and the same, notwithstanding of any extrin- sical change of that kind : for, saith he, " It is good to be zealously affected always." 10. A minister would labour to have his con- versation so christian, that, if need require, he may give his own practice for an instance or ex- ample of any duty which he presseth upon others, as Paul dotla 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." Ver. 19. My little children, of whom I travail in birth again until Christ be formed in you, 20. I desire to be present -with you now, and to change my voice ; for I stand in doubt of you. He doth yet further pursue the intended scope, ■which is to persuade thera 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 travail. Secondly, his design in all his labour and pains ■was, not so much to make them affect him, (which was all that his ad- versaries sought after,) as to get the image of j Christ (which being once ■v^•rought in them by I the means of his ministry, was now marred by I their defection) again repaired in them, and its lively lineaments drawn upon them : which ex- I pressions of his entire affection are much sweet- ened by the affectionate style of "little children " given unto them ; so that his whole discourse doth breathe 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 evi- dence of any hatred to them, especially consider- ing the end of his desire, to wit, that being more i fully acquainted with their case, he might accom- modate himself in his speaking to them, whether in meelAiess or severity, unto their temper; and that because, being now at a distance, he could not understand their temper so exactly, and there- fore 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 ver. 19, learn, 1. There ought to be such a conformity betwixt the heart and the tongue, that the tender and warm expressions of kindness uttered by our tongue may be undoubted evi- dences of that real kindness and respect which is seated in the heart; othci-wise, fair words are but foul flatteries, abominable both to God and man, Prov. xxvii. 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 chil- dren," 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. iv. 13, 15 ; Acts xx. 20 ; and partly, because of many outward troubles and persecu- tions which do usually attend the faithful dis- chargiug of it. Matt. x. 17 ; but mainly, because the object of that employment is the charge of people, with relation to their spiritual and eternal concernments, Heb. xiii. 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 wast- ing of his natural spirits with a tide of contrary affections, as hopes and fears, joy and sorrow, desire and indignation, &c., 2 Cor. xi. 28. Hence Paul setteth forth the measure of his ministerial pains by the travail of a woman with child: "Of whom I travail 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, James i. 18 ; 1 Cor. iii. 6 ; yet he maketh use of called ministers as the or- dinary means and instruments, by whose ministry his Spirit doth effectually work, and bring about the conversion of sinners, Rom. x. 17, and there- fore the honour and title of being spiritual fathers and mothers is conferred upon them ; hence it is that Paul not only calleth the'm his little children, but also saith, " he did travail in birth with them," whereby he compareth himself to a woman in tra- vail, and the work of the ministry to the travail Itself, by the means whereof are children 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 John iii. 9,) yet they may so far fall away, as that the new man of grace in them will be much marred, and all lively evi- dences of their regeneration, lie under- ground and in the dark, and so as that to outward ap- pearance there will be nothing of the life of God in them ; for though Paul saith not, he " begot them again ;" yet, " he did travail in birth with them again, that so Christ might be formed in them ;" which supposeth, that the image of Christ in them was much darkened, the beauty thereof marred, and their spiritual life and motion hid EXPOSITION OF GALATIANS. 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 ex- oneration, as to have a near conformity to Christ, and the draughts of his image, consisting both in knowledge. Col. iii. 10, and holiness, Eph. iv. 24, wrought in the hearts and lives of his hearers : for this was aimed at by Paul ; " Until Christ be formed in you," saith he. From ver. 20, learn, 1. The presence of a pastor with his flock is so necessary in order to the en- tertaining 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 applica- tion 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 re- turning 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 meant 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 tractahle, 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 unsoberness of spirit ; so that way of dealing in a minister which will be profitable for the one temper will not be so for anotlier ; 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 per- plexed 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 " he stood in doubt of them," or was perplexed for them, yet he sendeth this epistle to them. Ver. 21. Tell me, ye that desire to be under the law, do ye not hear 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 pre- figure 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 co- venant of grace, by those who sought to be justi- fied 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, accord- ing 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 cere- monies and of God's wrath here, and possess the heavenly inheritance hereafter. In order to this, the apostle first prefaceth in this verse 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 be- lievers are under the moral law as the rule of their life, Eph. vi. 2,) he prefaceth, I say, by citing all such to hear what the law itself, or that scriptui'e which is a part of those five books of Moses which are called the law, Rom. iii. 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. DOCTRINES. 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 keeps up his authority amongst and over them, as an ambassador in Christ's stead, 2 Cor. v. 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 re- futation 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, he- taking 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. x. 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. * Ver. 22. For it is written, that Abraham had CHAPTER IV. two sous, the one by a bondmaid, the other by a freevroman. 23. But he who was of the bondwoman ■was born after the flesh ; but he of the free- woman was by promise. The apostle, in the second place, propoundeth the typical history of Abraham's family, taken from Gen. xvi. and xxi., the sum whereof is, that as Abraham had two sons, to wit, Ishmael and Isaac, (he had also several others by Keturah, Gen. XXV. 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. xvi. 1, 15, and so was but as a servant himself, and not the heir. Gen. xxi. 10. The other, Isaac, was born of a freewoman, to wit, Sarah, Gen. xxi. 2, 3, who had been never a servant, but mistress, and joined in the govern- ment of the family with her husband, and there- fore Isaac himself was no servant, but a free- man, even the heir, ver. 22. A second difference did lie in the principle of their generation and birth, for Ishmael "was bom after the flesh," or by the ordinary strength of nature, his mother Hagar being a young woman and fit for concep- tion. Gen. xvi, 2 ; but Isaac was not conceived nor born from any such principle, Sarah, his mother, being ninety years old when she con- ceived, Gen. xvii. 17, and so, according to the course of nature, unfit for conception, Heb. xi. 12 ; but he was born " by promise," or by virtue of that promise made to Abraham, Gen. xvii. IG, and the miraculous operation of God, ver. 23. From this history" of Abraham's family, con- sidered in itself, and leaving the mystery pre- figured by it to its own place, we learn, 1. The best of men are not perfect, there having been some things even in the holy patriarchs, 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 in- stitution of marriage, Mai. ii. 1.5, and Matt. xix. 4, 5, 8, yet was practised by many of the patri- archs, 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 Messiah might have descended of their line. Thus even Abraham had two wives, a bondmaid, and a free- woman. 2. The best of men are in no small hazard to be so far overpowered with temptations 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. xii. 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. xvi. 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 sin- fully begotten upon the handmaid, the Lord maiceth Sarah conceive a son miraculously, in whom the promise w^as to have its accomplish- ment ; " The other by a freewoman." 4. The Lord hath placed in the natures, as of beasts and birds, so of men and women, an ordi- nary power of generation and conception, where- by one generation may succeed to another, until the heavens be no more, and that men who can- not 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 imto every thing con- tained within the compass of a promise, Isa. xlvi. 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 Abra- ham, that Sarah should have a child, she con- ceiveth and beareth Isaac, " not after the flesh," or according to the oi'dinary course of nature, but through virtue of that promise ; " But he of the freewoman was by promise," saith he. Ver. 24. Which thmgs are an allegory : for these are the two covenants ; the one from the mount Sinai, which gendereth to bond- age, which is Agar. 25. For this Agar is mount Sinai in Ara- bia, and answereth to Jerusalem which now is, and is in bondage with her cliildren. 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 pre- sently cited, is an allegory ; that is, besides the literal historical sense of the words, God in- tended that the purpose contained in them should shadow forth the state of his church in the fol- lowing 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. viii. 7, which covenant was greatly mistaken, and did degenerate unto a plain covenant of woi'ks, in the sense of many who did adhere unto it. The new covenant, or the covenant of grace under the new administration, Heb. viii. 8. The first of which covenants he showeth was prefigured by Agar, the bond- woman ; and he deseribeth it, first, from the place where it was first given, to wit, upon mount Sinai. Secondly, from the like effect produced by it with that of Agar, to wit, that as Hagar, so this covenant, especially as it was generally mis- taken for a covenant of works, did beget children unto bondage, that is, they who adhered to that 80 EXPOSITION OF GALATIANS. covenant, so taken, were not thereby freed from their bondage to sin, Satan, and God's wrath, chap. iii. 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 X. 17. This is ver. 24. And (having, as it were in a parenthesis, showed 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, be- ! cause that church, and the members thereof, I called here her children, did remain in a servile ! condition, which he showed before, was the fruit i 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 xvi. 1 ; it being sufficient that the word of God doth condemn polygamy elsewhere, Mai. ii. 15, and Matt. xix. 4—6. DOCTRINES. 1. Though there be only one genuine sense and meaning of every place of Scripture, which is sometimes expressed in proper, Gen. i. 1, sometimes in figurative and borrowed speeches, Luke xiii. 32, otherwise, if Scriptm-e had more meanings than one, it should be ambiguous and doubtsome, 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 afore-mentioned ; " 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 acceptation bear ; yet it doth not follow hence, that we may without such wan-ant ex- pound 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, oi-, "those things are an allegory." 3. It is a very usual way of speaking in Scrip- ture, whereby the name of the thing signified, is i given to that which doth only signify and repi'e- sent that thing ; so is it in the words of the insti- tution of the Lord's supper, Mark xiv. 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 pre- figure 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. xiii. 8 ; yet, there hath been divers ways of adminis- trating it, one especially under the Old Testa- ment, 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 pro- pounded,) 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 cove- nant of works ; and how it is said in that sense to gender unto bondage, is cleared in the expo- sition ; " The one from the Mount Sinai, which gendereth unto bondage." 6. Hagar, Sarah's bondmaid, did fitly repre- sent and prefigure the covenant of grace, as it was delivered tipon mount Sinai, not only for the reasons contained in the text, but also be- cause as Hagar was once a second wife to Abra- ham, and Ishmael her son for a while Abraham's presumed heir, Gen. xvii. 18; yet, after she be- gan to contest with her mistress Sarah, (Gen. xvi. 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. xxi. 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 be- lievers 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. V. 2 ; for the apostle, showing that this covenant was prefigured by Agar, doth hint at one reason which leadeth us to seek after more ; " 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, Psa. Ixxvi. 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. (im- porting there was a foul change to the worse,) " And is in bondage with her children." CHAPTER IV. Ver. 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 de- claring where that covenant did reside, or who adhered to it, to wit, "Jerusalem which is above," whereby is not meant the church triumphant in heaven ; for it is clear he speaketh of a church, whei'eof believers upon earth are mem- bers, 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, Psa. cxxii. 3 ; beauty, Psa. xlviii. 2 ; and divine protection which did attend her, Isa. xxxi. 5 ; and this church is said to be above, because her original is from heaven, James i. 17 ; and the lively members thereof have their conversation in heaven, Philip, iii. 20 ; secondly, by showing the state wherein those who adhere to this covenant are ; a state of freedom from sin, Rom. vi. 18, the curse of the law, Rom. viii. 1, and the yoke of that ancient legal dispensation, Ephes. ii. 1.5. Thirdly, by declaring who are the children of this covenant, or members of the true church adhering to this covenant, even all sincere be- lievers, whether Jews or Gentiles. DOCTRINES. 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 en- deavours for the utter extirpation of it : for though Jerusalem, the usual place of God's abode, was at this time in bondage with her chil- dren, a very receptacle of Christ's enemies. Acts viii. 1, and chief head of all that opposition which was against the gospel. Acts ix. 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 bond- age and oppression : so, being attained, it maketh the attainer truly free, so that all his other bond- age is not to be valued much : for the true church, though for the time heavily oppressed in her membei's, ver. 29, of whom some were also in a state of bodily servitude. Col. iii. 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 fi-om death to life is only his, Eph. i. 19 ; and neither church-ministry, nor any created power whatsoever, can by any proper eflliciency reach this so divine and supernatural an effect ; yet the church is the mother of all the regene- rate, in so far as she is gifted with ministers (1 Cor. xii. 28) whose ofiice is to dispense the word, which word being blessed of God, is both the seed of this new birth, 1 Peter i. 23, as also the food and milk (1 Peter ii. 2) whereby the new-born children are nourished : for in this sense the apostle saith, " Jerusalem is the mother of us all." 4. Though no church, no, not the church uni- versal, Avhich is most properly our mother, ought to be heard and obeyed, further than her com- mands do agree with the commands of God our Father, Acts iv. 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 tihe de- fence and advancement of her just interest in our places and stations, and that because she "is the mother of us all." Ver. 27. For it is written. Rejoice, thou bar- ren that bearest not ; break forth and cry, thou that travailest 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. liv. 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 prophe- sied, chap, liii.) and having designed her by the name of a " barren woman that beareth not. and travaileth not," because of the paucity of converts to the Christian faith at that time ; and of a seemingly desolate woman without a hus- band, because of the cross and persecution which she was then to be under, he exhorteth her to re- joice, 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 be- yond the Christian church. doctrines. 1. The supreme Judge, by whom all contro- versies 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 suc- cess, 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 convert- ing souls dependeth not upon most promising 82 EXPOSITION OF GALATIANS. means, 1 Cor. iii. 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. xv. 8, calleth her by the name of " barren that bear- eth not, that travaileth not." 3. The Lord will sometimes, for good and ne- cessary reasons, (expressed chap. i. ver. 13. Doct. 6,) give his church and people so far over to the rage of persecutors, and own them as little under trouble to the view of the world, as if he had no interest in them as their lord and husband ; for, in this respect, the apostle calleth the Christian church "desolate," that is, without an husband in appearance ; " For the desolate," &c. 4. A false declining, yea, an apostate church may be, to outward appearance, much more owned of God, as to the multitude of followers, external beauty, outward prosperity and freedom from the 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 mis- carry one way or other under it, Psa. Iv. 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 aflfections, especially those of joy and sor- row, 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, ought to be entertained with much joy ; for, saith he, " Rejoice, break forth and cry : for the deso- late 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 gra- cious providence giveth reason for it. Hence the command is inculcated in several words, " Rejoice, cry, and break forth ;" which last sup- poseth that many restraints from this duty are lying on, which must be broken through before the heart can attain to it. Ver. 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 impheth 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. vi. ver. 12, and wherein they were represented by the child of the bondwoman, Ishmael, ver. 23. DOCTRINES. 1. A minister ought to prosecute general doc- trine so far, until it be brought home to the par- ticular 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. V. 20 ; for Paul resteth not until he make application of the doctrine in hand, " Now we, brethren, as Isaac was," &c. 2. The humours of people are sometimes so ticklish, that a minister hath need to proceed to the work of applying general truths unto them with that wariness and circumspection, as to point out their duty, and what he would have them 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 quitting confidence in the flesh, and of betaking them- selves 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. ix. 16, but by the force of those promises, enlivened by the Spirit of God, 2 Cor. x. 4. And secondly, their right to heaven ariseth, not fi'om any works which they do, Tit. iii. 5, but from faith in the promise, John iii. 1 6 ; for in this sense we are called " children of the promise." Ver. 29. But as then he that was born after the flesh persecuted him tliat ivas 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 syna- gogue, 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 sufl'er from Ishmael, who was begotten by the ordinary strength of nature, and boasted in his carnal outward privi- CHAPTER IV. leges, Gen. xxi. 9 ; "As it -was then, so it is now," saith he. DOCTRINES. 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. Acts xiv. 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 soi-est 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, Psa. Iv. 12, 13 ; for Isaac is persecuted by his brother Ish- mael ; " 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 Ish- mael's mocking of Isaac, being yet a child, spoken of Gen. xxi. 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," &c. 4. Whatever wicked men may pretend, yet the true rise of all their malice and opposition to those who are truly godly, is their inward anti- pathy to the work of grace in the godly, which they themselves want ; for so much is hinted at by the description hei-e given of Ishmael the per- secutor, "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, John i. 13, 5. This may furnish with no small encourage- ment 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. Ver, 30. Nevertheless what saith the Scrip- ture ? 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 Hagar and Ishmael, should be cast out of the church of God from the society of the saints, and from the inheritance of life everlasting, according as was shadowed forth by the like sentence of ejection from Abraham's family past upon Hagar and Ishmael, at first by Sarah, Gen. xxi. 10, and authorised afterwards by God himself, Gen. xxi. 12. DOCTRINES. 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 ; " Never- theless," 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 and 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 main- taining 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," &c. 3. As it is no small disadvantage to truth, and to those who do maintain it, when their perse- cuting 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 Jew- ish synagogue, who for the time gave out herself and was generally taken for the true church, and thereby procured no small authority to her erro- neous 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 sal- vation, unto any who are without the true church; for the Jewish synagogue being once unchurched, her children, and those who adhered in all things to her, were debarred from the hea- venly inheritance, as Hagar 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," &c. 5. The doctrine of justification by works, when it is not only doctrinally maintained, but also practically walked in, doth exclude the raain- tainer of it from having any part in the kingdom of heaven ; for so much was prefigured by the EXPOSITION OF GALATIANS. son of the bondwoman, against -whom a sentence is passed, that " he shall not be heir with the son of the freewoman." Ver. 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 free woman, or mem- bers of that church which was prefigured by Sarah, they had right to the heavenly inherit- ance ; whereby, as by all which he hath formerly said, he doth indirectly exhort those Galatians to quit their present error of seeking after justifi- cation by works, and their tenacious adherence to that ancient pedagogue of Moses, as they would not exclude themselves from the heavenly inheritance. DOCTRINES. 1. As a minister must sometimes denounce most terrible judgments 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 judg- ments 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 chil- dren 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 judgment. CHAPTER 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 woidd 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. Acts xv. 2. Which exhortation he presseth, 1. Directly ; because, first, Christ had purchased that hberty, 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 ob- servances, 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, be presseth the exhortation indirectly, first, by reproving them for their defection, ver. 7, and bj' obviating two objections, ver. 8, 9. Secondly, by professing his hope of their recovery, ver. 1 0. Thirdly, by refuting a calumny spread of himself, as if he had preached circumcision, ver. 11. Fourthly, by wishing the prime seducers were cut ofi; 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, dan- gerous 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 — 18. And having cleared what it is to fulfil the lusts of the flesh, ver. 19 — 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 iu 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. Ver. 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 stedfastly, constantly, and against all contrary opposition, to maintain both in judgment and practice the for- mer doctrine of the church's freedom, especially from the Levitical ceremonies. Secondly, he dehorteth them from coming under that intoler- able bondage, which did attend the making con- science of those ceremonial observances. Acts xv. 10, and had some resemblance with that bondage of idolatry, under which they ibrmerly were, with relation to which he saith, " be not again entangled." See chap. iv. 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 free- dom to the church by his blood. DOCTRINES. 1. Then only is it seasonable to labour upon the aflections of an erring people by exhortation and reproof, when suflacient pains have been first taken to inform their judgments, and by strength of reason to convince them of their error : other- wise 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," &c. 2. Every man by nature is a bondslave, as being under the bondage of sin, Rom. vi. 17; Satan, Eph. i. 2; the curse of the law, Gal. iii. 10. The Jews moreover were under bondage to the CHAPTER V. ceremonial law, the observing whereof was a bondage because of the great trouble, pain in the flesh, and expense which did attend the ob- servation of it; and therefore it especially is meant by the yoke of bondage in this place ; see Acts xv. lu ; for while he saith, "Christ hath made us free," he supposeth a foregoing bondage. 3. Jesus Christ, by his obedience and death, chap. iv. 4, 5, hath purchased freedom and liberty unto his church ; a liberty not to do evil, Rom. vi. 1, nor from the yoke of new obedience. Matt. xi. 29, nor from the cross, Mark viii. 34, nor yet from that obedience and reverence which infe- riors owe to superiors, Col. iii. 22, Rom. xiii. 1 ; but from the dominion of sin, Rom. vi. 14, the tyranny of Satan, 2 Tim. ii. 25, 26, the curse. Gal. iii. 13, and irritating power of the law, Rom. vii. 5, 6, from observing the ceremonial law of Moses, Col. ii. 14, and much more from subjecting our consciences to the rites, doctrines, j ceremonies, and laws of men ia the matter of I worship. Col. ii. 20, for saith he, " Christ hath [ made us free." I 4. The consideration of the worth and price which Christ hath put upon our freedom and liberty in all the fore-mentioned particulars, even such as he hath given himself for the purchase of it, ought to endear it unto us so much, as that con- trary to all opposition, and to the utmost of our power and abilities, and upon all hazard whatso- ever, 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 in the liberty, and that be- cause Christ hath made us free." 5. Though civil liberty and freedom from bodily bondage be so much desired, that even before we be called to it we are ready to break all bonds and aspire to be at it, Jude ver. 8 ; yet, so ignorant are we of that worth, which is in spirit- ual 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 flesh-pots of Egypt, preferring our former bondage to our present liberty. Hence the apostle findeth it necessary to inculcate this duty so much of "standing to the liberty," and of "not being en- tangled 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 borne, but also an entangling and ensnaring yoke, especially when folk do place all their religion in these, so that when once the conscience hath stoop- ed 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 ceremo- nial law a j'Oke, 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. Ver. 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 contra- dict it, he affirnieth 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. Acts xv. 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. ix. 10. Secondly, Christ must either be our whole righteousness and com- plete Saviour, or not at all. Acts iv. 12, Isa. xlii. 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 tiiem at all. DOCTRINES. 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 incon- venient that all along 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, er 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 doc- trine be contradicted, and his authority under- valued, he may yet with boldness assert both the one and the other : for though Paul's apostolic authority was questioned, see upon chap. i. ver. 12, and the truth which he here holdeth forthmuch contradicted, Acts xv. 2 ; yet he opposeth his own authority for the confirmation of this truth against all who would oppose it ; " Behold, I Paul say unto you, if ye be circumcised." 3. That Paul, in this dispute, excludeth from justification, not only works flowing from the strength of man's free-will, without grace, but also those which flow from a gracious root wrought in the heart by Christ, appeareth from this, that those against whom he disputeth pro- fessed faith in Christ, (and so could not maintain that the works of a natural man, destitute of Christ, did justify,) otherwise, this had been no cogent argument 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 EXPOSITION OF GALATIANS. him, as the meritorious cause of their salvation : for saith he, " If ye be circumcised, Christ shall profit you nothing." Ver. 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 apsotles, Acts XV. 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. xii. 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. iii. 10. 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 believ- eth, 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 tliat is circumcised." 2. Because it is a matter of no small difficulty to get those reclaimed who are engaged in an evil course, Jer. xiii. 23 ; therefore frequent testimo- nies 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. ii. 25. And at least, the Lord's servants may be the more ex- onered, Ezek. iii. 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. v. 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 tes- tify 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 cir- cumcision did engage them to keep the whole law under haiiard 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. Matt. V. 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. xxvii. 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. Ver. 4. Christ is become of no efiFect unto you, whosoever of you are justified by the law ; ye are fallen from grace. Followeth a fourth argument, to wit, whoso- ever 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 free grace: for grace here seemeth to be taken for the doc- trine of grace, as Tit. ii. 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. xi. 6. DOCTRINES. 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 iolerated to the weak Jews, Rom. xiv. 6, and to some of the stronger sort also, as of a thing at that time indifi'erent to them, for eschewing the offence of the weak, Actsxvi. 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 conse- quence 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 for- midable than any of the former. Ye are become separate from Christ, " ye are fallen from grace." 3. The apostle's consequence, whereby he in- ferreth 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 meant CHAPTER V. 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 fi- nally, at least, persist, Matt. xxiv. 24, although for a time they may be overtaken with it : " Who- soever of you are justified by the law, ye are fallen from grace." Ver. 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 con- version 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. ii. 13,) only by virtue of that righteous- ness of Jesus Christ which is laid hold upon by faith. DOCTRINES. 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 inhe- ritance, Tit. iii. 5, but only the righteousness of Christ imputed to us, Rom. v. 19, and appre- hended by faith, which therefore is called here, " Righteousness through faith." 4. It is only the inward efficacious teaching of God's Spirit, which can sufiiciently 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 hea- ven 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 exer- cised gracious Christians, ought to be of great weight to incline our judgment and affections to- wards 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 approved by the Spirit of God speak- ing in Scripture, Isa. viii. 20 ; for Paul, to make his example a sufiicient rule for them to follow, showeth he did nothing but as he was taught by the Spirit of God ; " For we through the Spirit wait," saith he. Ver. 6. For il. Jesus Christ neither circumci- cision availeth any thing, nor uncircumci- sion ; 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 un- der 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 nev,' life, comprehended under the love of God and our neighbour, Rom. xiii. 8. doctrines. 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. xvii. 10, 11, so that the perform- ance of them in the way required was service acceptable to God, Gen. viii. 20, 21, and the neg- lect and contempt of them was in a high measure detestable, Exod. xii. 19 ; yet Christ being come in the flesh, who was the substance of all those shadows. Col. ii. 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, Acts xv. 29, in their own nature indifferent, so that the using or not using of them (except in the case of eschewing scandal, Rom. xiv.21, and of bearing testimony to the doc- trine of Christian liberty. Gal. ii. 3, 4,) did neither commend a man, nor make him guilty before God ; for saith he, " In Jesus Christ, neither circumci- sion 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 has left us free, or to subject ourselves to any such command, is a receding from and a betraying of that liberty which is pur- chased 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 com- mand 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 desti- tute of work, and idle ; for though " in Jesus Christ neither circumcision availeth any thing, nor un- circumcision," yet " faith, which worketh by love, availeth." 4. The sum of a Christian man's task now un- der the gospel, is the exercise of faith, which is the great command of the gospel, 1 John iii. 23, and of love, or new obedience ; for love is the fulfilling of the law, Rom. xiii. 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. iv. 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 Jesus Christ availeth faith that ■worketh by love." EXPOSITION OF GALATIANS. 5. Though faith only doth justify, there being no other grace M'hich concurreth with it in this ■work. Gal. ii. 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 pre- cedency ; it being impossible that we can dis- charge any duty of love to God or our neighbour, sincerely or acceptably, befoi'e we close with Christ for the acceptation of our persons by faith, Heb. xi. 6, and thereby draw covenanted furniture from Christ for through-bearing in our duty, 1 Tim. i. 5 ; for saith he, " faith worketh by love," or is efficacious, and putteth forth its efficacy in love, as the fruit thereof. Ver. 7. Ye did run well ; who did hinder you that ye should not obey the truth ? He further presseth the former exhortation in- directly by four arguments, first, by commending them for their former forwardness in the em- bracing of this now controverted truth, (which he calleth their running well, or, with a sort of beauty and comeliness ; for so much doth the woi'd sig- nify,) and showeth no satisfying reason could be given for their present defection from it, and from walking according to it. DOCTRINES. 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 Phil. iii. 13, Doct. 4, for the apostle set- teth forth their progress in Christianity by a me- taphor 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 Chris- tian course than others, or they themselves after- wards, when they are of older standing ; the new- ness of the thing, the first edge which is upon their affections, not yet blunted by change of cases and multiplicity of duties, and God's re- straining for a time the violent assault of multi- plied furious temptations, until they be a little con- firmed and engaged in his way, together with his affording a more plentiful measure of his sen- sible presence at first than afterwai'ds, do all con- tribute 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 afterwards sit up, their aftercarriage proving no ways answerable to their promising beginnings ; so, when it falleth thus out, it is matter of a sad regret unto be- holders, and of a deserved reproof unto the per- sons themselves : for thus was it with those Gala- tians, 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. ii. 2 ; for Paul's question, " Who did hinder you ?" import- eth 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 and 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 for- mer forwardness in the ways of God, and how little reason can be given for his present back- sliding and remissness, is a strong incitement to do the first works, and by future diligence to re- gain what he hath lost by his former negligence ; for the apostle's scope is to incite towards a reco- very of their lost liberty, by the consideration of those two, " Ye did run well, who did hinder you ?" Ver. 8. This persuasion cometh not of him that calleth you. He preoccupieth an objection ; for, lest haply they had said, they Avere fully persuaded in their conscience, that the way wherein they now were, was approved of God ; he repcneth [affirms] 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 emis- saries. doctrines. 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. iii. 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 un- derstanding, 2 Tim. iv. 3, but especially from the powerful working of Satan, who blindeth the minds of those who believe not the truth, 2 Cor. iv. 4, 2 Thess. ii. 9, 10, for, saith he, " This per- suasion 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 how much soever confidence it be vented : for Paul regardeth not their persuasion upon this ground : " It is not of him that calleth you," saith he. I 4, This may evidence persuasion or confidence, CHAPTER V. 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 de- scription here given of God from his calling of them iniporteth, 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. Ver. 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 neverthe- less 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. Matt. xvi. 12,) may easily, in pro- gress of time, corrupt a man's judgment in every other point of doctrine, and that a small number of scandalous or seduced persons (to whom lea- ven is compared, 1 Cor. v. 6) may very speedily infect the whole church. DOCTRINES. 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 apt- ness 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 con- viction, 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 occa- sions of sin, but especially of error : the church by labouring authoritatively to convince thegain- sayers, Tit. i. 9, and by timeous and prudent application of church censures, in case of incor- rigible obstinacy, Tit. iii. 10; and every particular Christian by labouring to be established and fixed in the truth. Col. ii. 7, lest he be carried about with every wind of doctrine, Eph. iv. 14, and by avoiding all unnecessary commerce and fellow- ship with those v/ho nre carried away with a spi- rit of error, 2 John 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. Ver. 10. I have confidence in you through the Lord, that ye will be none otherwise mind- ed : but he that troubleth you shall bear his judgment, whosoever he be. He doth indirectly press the former exhorta- tion, secondly, by showing his confidence, ground- ed upon charity, 1 Cor. xiii., that through the Lord's 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 thej' were was not very dangerous ; therefore he showeth his just indignation against it, by de- nouncing deserved wrath and judgment to be inflicted, partly, in thislife, partly, in eternal death, against their prime seducers, without any excep- tion, save that of repentance, which is to be under- stood in all threatenings, Jer. xviii. 7, 8. DOCTRINES. 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 affec- tions, 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 de- spair of their recovery who do oppose them- selves ; but ought in charity to hope the best of all men, so long as they are curable : " I have confidence in you through the Lord, that ye will be none otherwise minded," saith he, which was not a confidence of faith grounded upon a word of promise, and therefore infallible ; but a confi- dence of charity and love to their good, which made him hope, that God would bring about their deliverance, wherein, though the eveut should have disappointed him, yet he had not transgressed, seeing that in our judgment of per- sons, where things ai-e doubtsome, we are com- manded to hope the best so far as may be, 1 Cor. xiii. 7. 3. It is convenient also that a minister some- times make known unto the people that charita- ble 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 minis- ter's 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 none otherwise minded," saith he. EXPOSITION OF GALATIANS. 4. As the sinner's first conversion from sin to holiness is God's work, Eph. ii. 5, so the recovery of a sinner from his backsliding and defection, is no less a work of infinite power, Psa. li. 1*0, 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 con- fidence towards the seduced people, doth evidence how dangerous their error was, notwithstanding, by denouncing God's judgment against their prime seducers ; " But he that troubleth you, shall bear his judgment," saith he. 6. How the native and ordinary effect of error is to trouble the church's peace, see chap. i. ver. 7, Doct. 3. " But he that troubleth you." 7. Though there were not a Christian magis- trate 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. xiii. 4, yet, such evil doers as those may certainly expect their deserved judgment from God, either here, or hereafter to be inflicted, either immediately by himself, Zech. xi. 7, or mediately by some one instrument or other, Zech. xiii. 3 ; for though there was now no Christian magistrate to punish such, yet Paul with much confidence afiirmeth, " He that troubleth you, shall bear his judgment." 8. So just is God, that when he maketh inqui- sition for blood in his day of vengeance, he wil\ 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 no- tice of, and "shall bear his judgment, whoever he be," that is, without exception of persons. Ver. 1L And I, brethren, if I yet preach cir- cumcision, why do I yet suffer persecution ? then is the ofifence of the cross ceased. He presseth the exhortation, thirdly, by refut- ing a calumny, whei-eby, as it seemeth, his adver- saries would have made people believe, that Paul, by circumcising Timothy, to prevent the stum- bling of the weak Jews, Acts xvi. 3, had declared himself to be of the same judgment with them in the present controversy. And he answereth, denying that he did urge circumcision to be ob- served by the Gentiles at all. Acts xxi. 25, nor yet by the Jews in the sense of his adversaries, and giveth two evidences of the truth of his de- nial ; 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. i. 18. The truth of both which conse- quences 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, Acts xxi. 28. DOCTRINES. 1. It is the ordinary lot of faithful ministers, to be subject unto slander and reproaches, not only in respect of their lives, Rom. iii. 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 sup- posed, while he saith, " If I yet preach circum- cision." 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 judgments 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 I'ender evil for evil unto those who have invented or entertained such reports, but to re- turn 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. xii. 20; for so doth Paul, while he laboureth only to clear himself to those Galatians, among whom he was misreported of, giving them the aSectionate style 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 denieth not that he did circumcise any (for he circumcised Timothy, Acts xvi. 3,) or that he did ever preach circumcision (for he did so while he was a Pharisee, Gal. i. 13, 14,) but that he did preach the observing of it now as a thing neces- sary to salvation ; " If I yet preach circumcision," saith he. 5. A faithful minister neither ought, nor will conceal any part of necessary truth, which he is otherwise called to preach, though he certainly know, he will incur hazard, 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 neces- sary truth, when the eminent hazard of people's salvation calleth 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 CHAPTER V, 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 ;heni in progress of time as the meanest of those: for though Paul did preach Christ sincerely, 1 Cor. i. 23, and urged obedience to all the duties of the moral law, Rom. xiii. 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, be- cause 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. Ver. 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 borne it, did require that. this censure had been inflicted. DOCTRINES. 1. The Lord Christ, king and head of his church, hath placed power and authority in the church-guides, John xx. 23, being convened to- gether, 1 Cor. V. 4, to cut off from the body of the church, by the sword of excommunication, in- corrigible and obstinate offenders, for the destruc- tion of the flesh, that their spirit may be saved in the day of the Lord Jesus, and that the church be not infected by the contagion of their sin, 1 Cor. V. 5, 6 ; for by this cutting off, is meant excommu- nication, as the similitude of leaven, ver. 9, doth teach, being compared with 1 Cor. v. 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 Testa- ment, as Gen. xvii. 14, which did express the cen- sure 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 among them, to wit, the shaming of the person censured, 1 Cor. v. 5, and the preser- vation of the church from being leavened, 1 Cor. V. 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 hiin, be thereby hardened, and the ordinance itself exposed to contempt ; and therefore would rather doctrinally declare what censures such per- sons deserve, than actually inflict the censure itself: for though Paul by himself alone had power to cut off and excommunicate, 1 Tim. i. 20 ; yet the infection had so spread itself in this church, and the general distemper was so great, that he satis- fieth himself with a wish, declaring thereby what their sin deserved, and proceedeth no further ; " I would they were even cut off," saith he. Ver. 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. 1 2, (even because those seducers did hinder the course of their vo- cation, burdening them with the observances of such things as are contrary to evangelical liberty, to the enjoj'ment 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 meant the substance of our fleshly bodies, but the power of sin and corruption which is in every man, Eph. ii. 3, and is seated not only in our carnal, fleshly appetite, but in all the powers of the soul, even the understanding, Rom. viii. 7, and will, or rational appetite. Col. ii. 18, not being excepted. So the sense of the rule prescribed is, that they would not take encourage- ment from this doctrine of Christian liberty to give license 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 excep- tion of persons, would, from the fountain of love, employ himself in all the duties of love for bring- ing about the good of his neighbour ; and, by consequence would straiten, or enlarge himself, in the use of his liberty, as might be most con- ducing to his neighbour's spiritual edification, Rom. xiv. 13, 15 ; 1 Cor. viii. 9. DOCTRINES. 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 answer- ably to their Christian calling ; and nothing ought to stir up his zeal and indignation more, than when they either actually walk, or are tempted to walk, in a course contrary unto it : for thereby they not only mar the fruits of the gospel to them- selves, (see ver. 4,) but also cause it to be evil spoken of by others, 1 Tim. v. 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 EXPOSITION OF GALATIANS. of scn'itude contrary to that state of liberty unto which they were called -, " For, brethren, ye have been called unto liberty," saith he. 2. Such is the power and subtilty of inbred corruption, as that it perverteth the nature even of those things which are best, and taketh occa- sion 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 deUvered by him; and especially such traths 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 there- fore 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 indifl"erent and free which God hath not made free, as the Gentiles did fornication, 1 Cor. vi. 12, &c.; or, secondly, by the immoderate and excessive use of things in their own nature indiflFerent, as of meat, drink, apparel ; which is frequently condemned ; see Rom. xiii. 13 : for the apostle prescribeth this as one rule for the right use-making of Christian liberty ; " Only use not liberty for an occasion of the flesh." 5. It is not sufficient for the right use-making of Christian liberty that we do not from thence take occasion to sin ourselves, but we must also labour carefully to guard, lest by the offensive and indiscreet 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 neighbour's spiritual edification, Rom. xiv. 13, 15. 6. This freedom and liberty, purchased by Christ, doth not loose the tie 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. vi. 5, 9 ; and though all Christians be in some respects the Lord's free-men, 1 Cor. vii. 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. xii. 27, they ought not to live unto themselves only, but to spend themselves in their respective employ- ments, 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. viii. 12, 13) do reach: for the apostle enjoincth 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 foun- tain of Christian love towards him, 1 Cor. xiii. 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 nieanest 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 undergone, and that love will make it easy. Ver. 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 com- pendious 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. xxxiv. 27,) of loving our neighbour, (that is, every one, with- out exception, to whom we have any opportunity offered of doing good, Luke x. 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. Matt. xxii. 37, but because love to ovir neighbour supposeth love to God, and floweth from it, as a stream from the fountain, 1 John v. 1, and as an evidence of it, 1 John iv. 21. DOCTRINES. 1. Though believers in Jesus Christ be deliv- ered from the condemning sentence of the law, Rom. viii. 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 au- thority of the law, which doth enjoin it; for "all the law is fulfilled in one word," &c. saith he. 2. Love to our neighbour is a most comprehen- sive duty ; as comprising, not only inward aflec- tion, but also outward action, and extending itself to all the duties, both positive and negative, which are enjoined by the whole second table ; see Matt, xxii. 39, " Love thy neighbour as thyself." 3. There is not any, of whatsoever rank or condition, whether friend or foe, Matt. v. 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 x. 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 com- manded duties towards his neighbour, so also to- wards 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 liis neigh- CHAPTER V. 93 hour's good to the fulfilling of his own fleshly lusts) be nowhere commanded, but expressly guarded against, Matt. x. 39 ; yet there is a law- ful, 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 ourself," supposeth we ought to love ourself, 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 com- mand, 1 John iv. 21 ; secondly, in subordination to God, Matt. X. 37 ; thirdly, in sincerity ; there being both affection, and action flowing from affection, in our love to him, 1 John iii. 18 ; for so we do, and ought, to love ourselves : Now the law commandeth " to love our neighbour as our- selves." Ver. 15. But if ye bite and devour one another, take heed that ye be not consumed one of another. Here is a second argument to enforce the exer- cise 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, railings, and reproaches, set forth by the biting of wild beasts : and, se- condly, other real injuries, by fraud or violence, which seem to be pointed at by "devouring," which is more than biting : and lastly, as a con- sequence of the two former, a total vastation and consumption of the whole church. DOCTRINES. 1. As it is a matter of no small difiiculty to entertain love among the members of a church, when they are divided in opinion and judgment about religious truths ; so where love groweth cold, church-divisions have ordinarily sad and scandalous effects, which argue little of a tender frame of heart in those who have them ; even such as are here mentioned, " biting and devour- ing 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. xvi. 18 ; yet so soon as it hath gathered strength, and gained many fol- lowers, it hath been always found most bitter and cruel : for the effects of this rending, 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, Jude 20, 21, yet, considering that even they have much unmortified corruption, apt to be provoked by the insolency of their schis- matic 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 bite and devour one another," saith he. 4. When schism in a church is not only main- tained on the one hand with fleshly passion, strife, reproaches, and other real injuries, but when it is also impugned 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 forenmner | and procuring cause of desolation and ruin to ; both parties, and to the whole church ; and this not only because of that heinous guilt which is in it, but also that stumbling blocks are thereby multiplied, which cannot but prevail mightily to I make men doubt of all truth, and in the end j prove nuUitidians : for the apostle holdeth this 1 forth as the consequence of their biting and de- vouring 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 conse- quences of their so doing further than the hoped- for victory against their contrary party, Acts XV. 37, &c., 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 con- sider 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." Ver. 16. Tliis I say then, walk in the Spirit, and ye shall not fulfil the lust of the flesh. He retumeth to the first rule given, ver. 13, (to -wit, that they " would not use their liberty for an occasion to the flesh,") by a transition usual unto him when he is further to insist upon any thing formerly spoken, (see chap. iv. ver. 1,) and furnisheth them with an help for reducing that rule unto practice, to wit, " walking in the Spirit," or following the motions and directions of the renewed part, or new man of grace in the heart, (for which the word Spirit, when it is op- posed to flesh, is usually taken, see John iii. 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 mo- tions of inbred corruption (for so is lust taken in the tenth commandment) would 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. DOCTRINES. 1. There is not any possibility of getting the power of inbred corruption subdued, or the lusts EXPOSITION OF GALATIANS. of sinful flesh curbed to any saving purpose by a natural man, or by any man without a work of saving grace wrought in his heart by the Spirit of God : for he prescribeth unto them " walking in the Spirit," as the only remedy against " ful- filling the lusts of the flesh;" which supposeth that the Spirit, or the work of saving grace and rege- neration wrought by the Spirit, must be first m them. . . 2. The prevailing of corruption over Chris- tian's, 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 resist- ance : for Paul saith not, if ye have the Spirit, but " if ye walk in the Spirit, ye shall not fulfil the lust 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 aban- doned by the child of God in this life, no, not though he use the utmost of diligence and watch- fulness : 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 lust of the flesh ;" and furnisheth them with an help how it shall be practised, " Walk in the Spirit," saith he. Ver. 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, incessantly oppose and la- bour to suppress one another, by reason of that great contrariety which is betwixt those two principles, as being of a different original, John iii. 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 con- clusion he doth here prove, as it is expressed, ver. 16. DOCTRINES. 1. As a minister ought to point at some helps unto the people for their better discharging cf any difficult duty, so he ought to make it appear that those are helps indeed, and how they con- tribute for the more easy practising of the duty pressed ; otherwise they receive no encourage- ment 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 demon- strate 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 cor- ruption yet unmortified, whereby his whole mind, will and afi"ections 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 meant, 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. vii. 19 — 21. "The flesh lusteth against the Spirit, and the Spirit against the flesh." 5. As there is a mixture of both these princi- ples in all the powers and faculties of the regene- rate 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 con- tribute 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 foUoweth, that as the actions of the regenerate are not perfect and free from a sinful mixture, so there is some diff'erence betwixt his worst actions, and those same actions as gone about by the unregeiierate 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 some- what like to this spiritual combat, even a conflict CHAPTER V. sometimes betwixt the natural conscience, and rebellious affections, Rom. ii. 1 ; yet they have not this very same 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 com- bat is not in the unregenerate man, appeareth from this, that he is wholly flesh, Gen. vi. 5, and not at all spirit, and this combat is betwixt flesh and spirit ; for " the flesh liisteth against the Spirit." 8. The mutual resistance and opposition of those two parties, " flesh and spirit," in the re- generate 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 accomplishment by the executive facul- ties : 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. vii. 18. Ver. 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 is all one with " walking in the Spirit," spoken of, ver. 16,) are "not under the law," whereby is not meant, that they are not under the law as a rule and guide of new obe- dience ; for both the word and the Spirit do guide, as shall appear from the first doctrine ; but they are not under the condemning, Rom. viii. 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 despe- rate to get all done which the law enjoineth. This irritating power of the law is spoken of, Rom. vii. 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 en- abhng them in some measure to do what the law enjoineth, Phil. iv. 13, and for pardoning them wherein they fall short, 1 John ii. 1, 2 ; so that corruption in them is not so much irritated by the law as in the unregenerate, and by conse- quence the lusts of the flesh are not fulfilled, as was expressed, ver. 16. DOCTRIXES. 1. The regenerate part, or new man of grace, performeth the office of a guide and leader to the godly in all their actions which are truly spiri- tual; in so far as, first, itself is ruled by the word, and to be tried by the word, Isa. viii. 20, which word alone is the external light and lan- tern to direct our steps, Psa. cxix. 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. ii. 12 ; as by the internal light of the eye we dis- j cern 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 affec- tions are thereby renewed, being actuated by the continual supply of exciting grace from the Spirit of the Lord, is a strengthening guide to all spiri- tual actions, by whose influence alone the rege- nerate man (who as to any principle of nature and free-will within himself, is not sufficient to think any thing, 2 Cor. iii. 5,) is rendered able, and made actually to walk in the ways of God, Phil. ii. 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 na- ture tendeth to restrain sin, and to make it weaker, is turned by the unregenerate man unto an occasion for the fulfilling of his lusts. Ver. 19. Now the works of the flesh are mani- fest, which are these, adultery, fornication, uncleanness, lasciviousness, 20. Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21. Envyings, murders, drunkenness, re- vellings, 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 and 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 judgment upon the prevalency of flesh and concupiscence in his heart, when those its effects do break out in his life. Secondly, he maketh a particular enumeration of seventeen of those works, ex- pressly 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 Gala- tians : which works of the flesh here enume- rated, 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 mar- riage. Thirdly, uncleanness, under which are 96 EXPOSITION OF GALATIANS. usually comprehended all other sorts of filthy lusts, and particularly that against nature, Rom. 1. 24. Fourthly, lasciviousness, or wantonness, wherehy is meant all petulant, and wanton be- haviour, 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, (Matt. iv. 10,) is given unto those which by nature are no gods, chap, iv. 9, or, whereby the true God is worshipped in, or before images, Exod. xxxii. 4, 5. The former idolatry is forbidden in the first command, the tatter in the second. Sixthly, witchcraft, or a devilish art, whereby certain men or women hav- ing under some violent fit of a temptation entered a covenant, either expressly 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, enmity and hatred in the heart towards our neighbour, joined with a rooted desire to do him hurt, whether for apprehended or real injuries. Eighthly, variance, or contention and strife by disgraceful and op- probrious -words, arising from the fore-mentioned enmity and alienation of hearts. Ninthly, emu- lations, 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, I Cor. xiv. 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 meant that sudden passionate commotion, and perturbation of the affections, through apprehension of an injury oft'ered, transforming a man to a very beast, and thrusting him forward to act some mischief, Luke iv. 28, 29. Eleventhly, strife, which, as it differeth from the eighth 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 mat- ters, or in defence of unrighteousness, 1 Cor. vi. 8, or separated from a spirit of Christian meek- ness and condescendence, I Cor. vi. 7, is a work of the flesh here condemned. Twelfthly, sedi- tions, or rending 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 rending 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. Thirteenth- ly, heresies, which are somewhat more than simple schism and faction, 1 Cor. xi. 18, 19, even gross and dangerous error, voluntarily held (Tit. iii. 11) and factiously maintained by some person or persons within the visible church. Acts XX. 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. Four- teenthly, 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 former, -whereby is not meant the execution of public justice upon malefactors ; for that is com- manded. Lev. xxiv. 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 Kings xxi. 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-cheer in riotous feasts, joined with all sorts of lascivi- ous behaviour. The apostle, having made this enumeration, that he might terrify them from the practice of those evils, giveth them timeous warning now by letter, as he had done formerly by preaching when he was with them, that im- penitent persisters in these and such like sins, should never inherit the kingdom of heaven, and by consequence should be eternally damned, Matt. XXV. 41. I say, impenitent persisters ; for this and all such threatenings are to be under- stood with the exception of repentance, Jer. xviii. 7,8. DOCTRINES. 1. It is not snfiicient 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 discrim- inating marks of both, and of the one from the other, whereby every one may be in some measure enabled without mistake to judge of his own inward estate, and so to know whether the judgment denounced, or mercy promised, be his allotted portion : for the apostle, giveth such dis- criminating 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 sufiicient for a minister to con- demn 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 enume- rate 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, &c., and, as it seemeth", all the rest have been but too CHAPTER V. commonly practisi.d amongst them, as adultery, fornication, &c. 3. Sin hath seated itself, not only in the sen- sual appetite, but in the more noble faculties of the soul also, namely, our understanding and will : so that the whole man is corrupted by na- ture, and altogether flesh ; for the works of the flesh here enumerated are of three sorts, accord- ing to those three parts of corrupt flesh, or nature ; to wit, our reason, will, and sensual appe- tite : so as some of them are seated in, and have their rise from each of those ; the four first, adultery, fornication, uncleanness, and wanton- ness, and the two last, belong to the sensual ap- petite ; idolatry and heresy to blind and corrupt reason ; witchcraft, hatred, variance, emulations, wrath, strife, seditions, envyings, murders, be- long 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, witch- craft, &c., but also such sins as, being seated in the heart, do not break forth to the view of the world, of which sort are hatred, emulations, en- vyings : 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, couscience, 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 judgment against those who shall be found guilty of such like ; and that because the seed of all sin is in every man, Rom. iii. 10, &c. And there is no sin into which a man given over of God will not fall, when he is tempted to it, Exod. x. 27 ; for the apostle thinketh it necessary to scare 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 sup- press 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 wicked- ness, but also against the first motions and con- ception 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, for- nication, and uncleanness, but also of wanton- ness ; not only of witchcraft, but also of hatred and variance, which often prove temptations 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. iii. 17, and therefore are bound to give faithful and timeous warning unto every man of his spiritual hazard ; lest otherwise the blood of people be required at his hands : this made Paul often to forewarn both presently, and in time p.iSt, that they " who do those things shall not inherit the kingdom of God." 8. Though former warnings have not the ex- pected success ; yet, the minister of Christ must not faint nor despair, as if there were no hope ; but ought to renew his zeal, and reiterate those very same warnings and thrcateuings, as not knowing when the Lord may give the long- wished-for blessing, 2 Tim. ii. 25; thus did Paul; " Of the which I tell you before, as 1 have also told you in time past." 9. As life eternal and the state of glory to be enjoj'ed 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. Matt. vi. 10; there shall be perfect freedom from all oppres- sion and slavery there, Eph. iv. 30; yea, every subject shall enjoy a kingdom and wear a crown there, James i. 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 in- heritance 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. Matt. xiii. 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. Ver. 22. But the fruit of the Spirit is love, joy, peace, longsufiFering, 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. 1 6, he giveth a catalogue of some of those gra- cious 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 ;" be- cause they are acceptable to God, Rom. xii. I, and profitable to the man himself, I Tim. vi. 6, as savoury and wholesome fruit, which the works of the flesh are not, Rom. vi. 21 ; next, he enu- merateth nine of those fruits, not as if they were not more, for there are many more virtues than those, as knowledge, hope, patience, 2 Pet. i. 5, &c., but because those are virtues standing al- most 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 aff'ection whereby we love God for himself. Matt. xxii. 37, and our neighbour in and for God, 1 John iv. 21. Secondly, joy, that holy affection of the soul, delighting itself and taking pleasure in those things, and in that mea- sure which God alloweth. Thirdly, peace, or that concord and agreement which a reconciled soul hath with God, Rom. v. 1, and which he endea- voureth to have with all men in God, Heb. xii. 14. Fourthly, longsuflering, whereby we mo- derate auger, do patiently bear and forgive even many injuries. Col. iii. 12, 13. Fifthly, gentle- ness, 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. 98 EXPOSITION OF GALATIANS. xii. 14, Eph. iv. 32. Sixtlily, goodness, a virtue whei-ety we ai'e inclined to commuuicate what good is in us for the advantage of our neighbour both in his spiritual, 1 Pet. iv. 10, and bodily. Gal. vi. 10, estate. Seventhly, faith, whereby we con- ceive 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. iv. 25, and make con- science to perform whatsoever is undertaken by us, Psa. XV. 4. Eighthly, meekness, a virtue whereby we moderate anger, so as that we are not provoked but for such causes, and not more or longer provoked than the word of God alloweth, whereby also we do speedily restrain and sup- press anger when it hath transgressed the just bounds, Eph. iv. 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 ex- cite 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 Psa. li. 17, even that the moral law (concerning the stand- ing 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 ab- stinences or performances, so much urged by the false apostles. DOCTRINES. 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," &c. 2. It is not sufiBcient that we set about the woi'k 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. Matt. xii. 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," &c. 3. There is no virtue truly saving and accept- able 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, John xiv. 4, nor yet levelling at the right end, God's glory in the chief place, Col. iii. 17, but some other thing inferior to that. Acts xxiv. 26 ; besides, they vrere not done in faith, and so could not be acceptable to God, Heb. xi. 6 ; for the apostle calleth all those which are virtues in- deed, 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 differ- ence which is betwixt them by reason of their original and event, these 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, envy- ings, murders ; but the fruit of the Spirit is love, joy, peace, longsuffering," &c. 5. We are to judge of persons and practices, by thinking well of them, or otherwise, not ac- cording to the common esteem in which they are among men, 1 Cor. iv. 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 judgethit suSicient to commend the practice of those vir- tues from this, that the law of God did commend them, and approved of those who made con- science of them ; " Against such there is no law," saith he. Ver. 24. And they that are Christ's have cru- cified the flesh with the affections and lusts. The apostle, in this verse, addeth a new argu- ment to enforce the practice of that first rule given, ver. 13, and cleared, ver. 19 — 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 afilicted, 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 ciucified 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. vi. 3, 4 ; and the truly re- generate, 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. viii. 13, and by imitating his cross, Rom. vi. 6, they are upon the work of mortifying it, suppressing the endeavours, and smothering the effects of it, Rom. vi. 12. DOCTRINES. 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 | CHAPTER V. corrupt nature, are Christ's i-n a peculiar manner, to wit, by right of donation from the Father, John vi. 37, by right of emption or redemption, 1 Cor. vi. 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. vi. 19, and in every thing to be guided by him. Acts ix. 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, as well 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 cruci- fied 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 mortifica- tion 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 apostle's 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. Ver. 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, John iii. 5, 6, (according as they all professed themselves to be) must of necessity walk in the Spirit, by following in their life and conversation the motions and directions of the new man of grace in the heart. The force of which consequence lieth in this, that as the prin- ciple of life is within, whether flesh or spirit, so must the actions, fruits, and effects flowing from that principle be. DOCTRINES. 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. Matt, xxiii. 4, but ought 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 sin- cerely intendeth by his own practice to hold forth a real copy of that which he presseth upon others, 1 Tim. iv. 12 ; for Paul directeth this ex- hortation 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 con- duct 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 im- pressions 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. ii. 11. This walking in the Spii'it here exhorted unto, is walking orderly and by rule, even by the rule of God's word, Isa. viii. 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 Kings viii. 46 ; yet he may and ought 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, des- titute of all spiritual life ; and a pious conversa- tion 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." Ver. 26. Let us not be desirous of vain glory, provoking one another, envying one another. The apostle (having hitherto prosecuted and enforced the use-making of that first rule, given ver. 13, for directing them in the right use of Christian liberty) returneth now to prosecute the other rule, " By love serve one another ;" and in this verse dehorteth them from some vices which do wholly impede this service of love, especially from ambition, or an itching desire after vain glory, estimation, and applause ; which vice is usually attended with other two : first provoking of others, chiefly inferiors, by reproaching and doing of real injuries to them, as being nothing in the vain-glorious 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 vain-glorious man is so much desirous. DOCTRINES. 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. xii. 17 ; especially that hereby he may be kept in a better capacity to do good unto those with whom he doth converse. Matt. v. 16 ; yet desire of applause and approbation from men 1 100 EXPOSITION OF GALATIANS. is sinful, and to be eschewed, when we seek after and are satisfied with applause or esteem for those things which are not in ns, 2 Kings x. 16, or which are not worthy of so nauch esteem as we do seek for, Amos vi. 13, or are not praiseworthy at all, as not being commended of God, Phil. iii. 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, Matt. vi. 2, or to be approved of him, John xii. 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 Phil. ii. 3, Doct. 2, 3. 3. This lust and desire of vain glory is so sub- tle, as taking its rise sometimes from those things in us which are good, 2 Cor. xii. 7, and so desira- ble, as tending to make others prostrate them- selves before the idol of those apprehended or real excellences in us which we ourselves do so much adore ; that the best of men, and those who are endued with excellent graces, gifts, and privi- leges, have need to guard and watch, lest even they be overtaken with it ; for therefore, as one reason, doth Paul include himself in this exhor- tation ; " Let us not be desirous of vain gloi'y." 4. Though it be lawful and praiseworthy to provoke and excite one another to love and good works, Heb. x. 24, chiefly by our good example and forwardness in every commanded duty, 2 Cor. ix. 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. xxv. 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 apos- tle 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 baser sins which of ne- cessity do accompany it; that so our indignation may be heightened the more against it, as car- rying with it a train of such attendants : for here the apostle, dehorting them from the desire of vain glory, that lie may make them the more to detest it, holdeth forth the necessary dependence which two other vexatious and base evils have upon it ; " Provoking one another, envying one another," saith he. CHAPTER VL 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, be- cause, 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 neg- lect 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 corrup- tion to be reaped bj- 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 exhorta- tion, pressing upon them the use-making 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 hy- pocrisy, 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 undervalued 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. 1 5 ; 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. Ver. 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. v. ver. 26) dehorted from some vices which do wholly impede that service by love which is enjoined, chap. v. 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. xv. 1, and " perfect," to wit, comparatively, Phil. iii. 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 " over- taken," and, as it were, inconsiderately and sud- denly 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. xi. 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 reveugeful CHAPTER VI. 101 I affections. Wliich exhortation he entbrceth by I 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 j faults of others, would enter in a deep consider- ation of his own frailty, and how easily under a temptation he may be surprised with the same, the like, or a greater sin. DOCTRINES. 1. Though it be very ordinary for men to bear too much with sin, both in themselves and others, 1 Sam. iii. 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 incorri- gible, and cannot admonish, reprove, or in any thing carry ourselves towai'ds them in the spirit of meekness : for, saith the apostle, " If a man," or, as the word may also I'ead bj' way of obviating an objection, " Though a man be overtaken in a fault, restore such an one," &c. ; which supposeth that some were apt to think themselves freed from the duty here commanded towards a person so overtaken ; and the apostle showeth that, nevertheless, they were bound to restore him, and deal meekly with him, even though he were overtaken in a fault. I 2. This sin of too much vigour and severity j towards the sinful failings and escapes of others, I (though it pretend to zeal, Isa. Ixv. 5, yet) hath I its rise from pride and ambition ; while the rigid I critic and lofty censurer of another mans faults, doth not so much seek after his brother's amend- ment, as to beget in the minds of others a good opinion of himself, as if he were singular for holi- ness and hatred of sin above others : for the con- 1 nexion of the two chapters doth show that this j sin here guarded against hath some kind of de- pendence upon vain glory ; "Let us not be desi- rous of vain glory," chap. v. 26 ; and, " K a man be overtaken in a fault, restore him in the spirit of meekness." j 3. The minister of Jesus Christ would labour so to digest his exhortations unto duties, that his j very expressions and convey of them being fitted to the purpose in hand, may be as so many forci- ble 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, thei'eby 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 fall- ing in sin is rather to be pitied than made a won- der of; and Avithal trausferreth the guilt of the sin, in a great measure, from the person himself to the subtilty of Satan and violence of the temp- tation by which he was surprised and overtaken ; ' every one whereof doth serve as a motive unto I 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 obsti- nate in sin, that lenity and meekness prevaileth I nothing in order to their reclaiming, are to be used with more severity and rigour, i Cor. iv. 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 pre- valent temptation, ought to be more gently dealt with : for they are only such, whom the apostle will have to be used with a spirit of meek- ness ; " If a man be overtaken in a fault, restore such an one," &c. 5. So subtle and assiduous is Satan in tempting, 1 Pet. V. 8 ; so ready is corruption in us to close with a temptation so soon as it is presented, Eph ii. 2 ; that if the child of God be not all the more circumspect and diligent. Matt. xxvi. 41, he cannot choose but be surprised, as it were una- wares, 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 endea- vour the reclaiming of those who are lying under unrepented guiltiness, (for the command is given unto all. Lev. xix. 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 neigh- bour's good, Cometh short of theirs : for the apos- tle directeth this exhortation mainly to sucli 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 spirit- ual good and edification of others ; providing always he move in his own sphere, and transgress not the bounds of his calling, Heb. v. 4 ; for Paul layeth this task of restoring the backslidden Christian chiefly upon those who had received a greater measure of grace and spiritual endow- ments than others ; " Ye which are spiritual, re- store such an one." 8. As scandalous sins and erroneous opinions being fallen into by the 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. ii. 1 1 ; 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 dis- jointed 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 dis- located 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. Matt, xviii. 15, reproof. Lev. xix. 17, prayer to God on their behalf, James v. 14, 15, all which, and otber 102 EXPOSITION OF GALATIANS. 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 guides, by virtue of that authority wherewith Christ, the king of the church, hath invested them, Eph. iv. 11, 12 ; so in the use of all these means, every one is to carry himself with much skill and tenderness, if he would at- tain 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 chirurgians, who, being to deal with a disjointed bone, will handle the same with skill and tenderness. 10. The grace of meekness whereby we mo- derate inordinate anger, and speedily repress revengeful passions, before they come to any great height, Eph. iv. 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 trans- ported 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 spii'it 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 temptations unto gross and scandalous evils, or that he shall stand when he is tempted, if he be left of God under the temp- tation ; for he biddeth even the spiritual man con- sider 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 temptation, when it should be presented, otherwise the argument had not been of such strength to enforce upon liim the exer- cise of meekness towards those who are over- taken in a fault. 12. As those who do most rigidly and uncha- ritably 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 neighbours' sin, and of all other sin is in us, Rom. iii. 10 — 20; how we stand by grace, Psa, xciv. 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 ex- hortation of restoring their fallen brother in the spirit of meekness, doth enjoin, " Consider thy- self, lest thou also be tempted." 13. So prone are we to entertain good thoughts of ourselves, that it is a matter of no small diffi- culty 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, with- out insulting over, or despising of others, as appeareth from Paul's changing of the number : for having said, " Ye who are spiritual, restore," &c., in the plural number ; here he saith, " con- sidering thyself, lest thou also," &c., in the sin- gular ; 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. Ver. 2. Bear ye one another's burdens, and so fulfil the law of Christ. The apostle first enlargeth the former exhorta- tion, 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 re- claiming 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, Acts ii. 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 v. 2, Prov. xiv. 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. xvi. 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 en- joined 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 John i. 7. But because, first, Christ did renew this command, not only by freeing it from the false glosses and interpretations of Scribes and Phari- sees, Matt. V. 23, &c., but also by pressing it in its spiritual beauty and nature, having laid aside and abolished the external cover of Mosaical cere- monies, Eph. ii. 15, under which it was veiled, 1 Cor. ix. 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 man- ner upon his followers, as a mark of true faith in him, John xiii. 35 ; and thirdly, because Christ did fulfil this law in his own person, and thereby left an example of it unto us, 1 John iiL 16. DOCTRINES. 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 CHAPTER VI. are otherwise tied unto, because of those ; but are to persist in it, patiently bearing those in- firmities which we cannot otherwise 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 punish- ing those who do evil, Rom. xiii. 4, or to minis- ters and private Christians, in order to the sinner's reclaiming by admonition, reproof, and such like; for this duty of "bearing one an- other's burdens," must agree with, and cannot be contrary unto, that other duty prescribed, ver. 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 evi- dent by our meek and patient deportment to- wards those who are overtaken in a fault, without neglecting any duty we owe unto them, doth afford the guilty sinuer no small ease under his weighty exercise, and tendeth much both to his preservation from fainting under heartless dis- couragement, (if his conscience be touched with the sense of his guilt,) and to carry on the work of his con^^ction and amendment, (if he be yet going on securely in his sin ;) for the apostle, having exhorted to such a meek and patient de- portment 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 [showeth itselfj 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 sup- porting 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 follow- eth, because he is not able to do the former per- fectly, and so as to come short in nothing for matter or manner, Jam. iii. 2, but only sincerely, and without dissimulation, Rom. xii. 9, therefore neither can he keep the law perfectly, but only in sincerity, and in his honest aim and endea- vour, Psa. cxix. G ; for, saith he, " Bear ye one another's burdens, and so fulfil the law of Christ." Ver. 3. For if a man think himself to be some- thing, 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 show- ing the man who is puffed up with a conceit of his own endowments above others, and to the despising of others being compared with himself, doth deceive himself, and maketh his own mind to err in passing judgment 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. iii. 5, for which he ought to be puffed up, and to despise others because of their infirmities. DOCTRINES. 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 com- manded 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 pi-aetice 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 i those excellences to be in themselves which I really are not, Prov. xxvi. 16, or by overvaluing [ those excellences, parts, and other enjoyments, which they really have, above their just worth and esteem, Ezek. xxviii. 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 in- dustry or purchase, Ezek. xxviii. 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 speak- eth against it, as that which maketh a man carry himself insolently towards others, especially those who are overtaken in a fault, as appeai'eth from the connexion, " If a man think himself to be something." 3. Error in judgment hath sometimes its rise from some unmortified and raging lust in the heart and affections, the prevalency whereof doth 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 sig- nifieth : importing hereby that those violent lusts of self-conceit, pride, and arrogance, 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 104 EXPOSITION OF GALATIANS. more dangerous consequence than to be deceived by any other, especially when a naan 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. ii. 18, but also made to cry peace, peace, when sudden destruction cometh, Matt, vii. 22, 2-3 ; for the apostle insinuateth there is no small hazard in self-deceiving, while he maketh this alone a sufficient argument to dis- suade from self-conceit and arrogancy, even that he " who thinketh himself to be something, de- ceiveth himself." 5. As every man considered in himself is nothing, being destitute of all good, Rom. vii. 18, yea, though he be considered in all his en- dowments both of nature and grace, yet he hath nothing for which he ought to conceit of him- self and despise others ; for what hath he which is not received .' 1 Cor. iv. 7 ; yea, and what he must be accountable for, how he doth employ it, Luke xii. 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 excellen- ces, 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 scrveth for an argu- ment to prove that the self admirer is a self de- ceiver, seeing every man is nothing. Ver. 4. But let every man prove his own work, and then shall he 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. x. 12; but this com- paring with those whom we esteem worse than ourselves,occasioneth self-conceit,Luke xviii. 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. xiv. 22, 1 Cor. xvi. 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. i. 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. V. 2. nOCTRINKS. 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 iulcndeth to subdue and mortify ; so the minister of Christ, in the reproof of sin, ought 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 dissuaded 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. cxix. 9, not only if for the substance of the action they be commanded or warranted in his word, Isa. xxix. 13 ; but also, if they be done in the right manner, Luke viii. 18 ; that is, if they come from the root of a renewed heart. Matt. vii. 18, have their rise from right motives, Phil. i. 15, and | be directed to the right end, God's glory in the first place, 1 Cor. x. 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. ii. 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 proba- tion must be here meant, otherwise the apos- tle's consequence should not follow upon a man's proving his work, even that he shall have rejoic- ing in himself. 3. Though civil magistrates and church-guides are to prove, even judicially, the work of others, who are committed to their charge, Rom. xiii. 3, 4, Tit. iii. 10, and though private Christians are also bound to prove all things by a judgment of Christian discretion, that so they may hold what is good, 1 Thess. v. 21, and be provoked unto love and good works, Heb. x. 23, but not that they may have whereat to carp, Psa. Ivi. 5, 6, or whereby to be Hfted up with an high and vain conceit of themselves above others, 1 Cor. v. 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 spi- ritual state, 2 Cor. xiii. 5, and frame of heart, Psa. xxvi. 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 testi- mony 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 works." 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, I but also to divert from those uncharitable, cen- sorious, 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." CHAPTER VI. 105 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. i. 12, and to expect ap- probation and applause from men because of them, 2 Cor. xii. 11, providing they glory in them as evidences of God's love to them, and so as they may thereby assure their hearts before him of their interest in his favour and good will, 1 John iii. 19, and as endowments fitting them to serve God, by promoting his glory in their own salva- tion and their neighbours' good, and in every other duty which they are bound to in their sta- tion, 1 Cor. XV. 10, and as they are fitting occa- sions to incite themselves or others to give that glory to God which is due, Matt. v. 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. xi. 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. xii. 11, Job xxvii. 4, &c. ; and that they be not puffed up with conceit of them- selves, as if those good things did proceed from themselves alone, and not from God, 1 Cor. xv. 10 ; and that the approbation which they expect be not endeavoured as their furthest design. Matt. vi. 2, but as a mean of rendering them the more capable for promoting God's glory in their place and station, 1 Tim. iii. 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. iv. 2. In these respects, and with these limita- tions 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." Ver. 5. For every man shall bear his own bur- den. Here is a second argument, enforcing upon every man the duty of trying his own work rather than to be narrowly prying into the infinnities of others ; because every man must bear his own burden, or give an account of his own actions to God, Rom. xiv. 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. iii. 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 righteous- ness, but with the unspotted righteousness of Christ their cautioner, Phil. iii. 9, for it is evident from the scope that the apostle excludetli only the infirmities of other sinful men, like unto our- selves, fi'om being the rule according to which God will pass sentence, and not the righteousness of Christ apprehended by faith, DOCTRINES. 1. That a man may prove a happy interpreter of Scripture, and find out the mind of God's Spi- rit 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 and sentences, and will pre- serve 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 meant a bearing by way of sympathy. Chris- tian forbearance, and diligent use of means for reclaiming the person fallen ; for that is it which the apostle is pressing there, as appeareth from ver. 1, and in this sense every one ought to bear one another's burdens : but by " bearing our bur- den" in this verse, is meant a bearing by giving an account to God for our own actions, (other- wise it should not be a cogent argument to en- force 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. iii. 18, or by following of and walking in them, Exod. xx. 5, compared with Ezek. xviii. 14—17, or by not mourning to God for them, 1 Cor. v. 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 in- firmities 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. Ver. 6. Let him that is taught in the word EXPOSITION OF GALATIANS. communicate unto him that teacheth iu 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. v. 13, and because love to the -word growing cold among those Galatians, by reas'^n of their schism and the prevalency of error, it is probable that the due x-espect which they did owe to their ministers, was much de- cayed, except to such only as were of their own faction and way, therefore, in the first place, he exhorteth unto beneficence towards their minis- ters, directing his speech to those who were ca- techised, 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. xiv. 19 ; Rom. ii. 18,) those who arf; in- structed, or taught, whether more familiarly and plainly, or more profoundly in the word, whereby may be meant 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 Phil. i. 14, Doct. 1.) Those he exhorteth to communicate, and to give a shnre unto their ministers of all their temporal goods, to wit, so much as might serve for their creditable main- tenance. DOCTRINES. 1. The Lord Christ hath appointed two dis- tinct 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. V. 4, and are all teachers, 1 Cor. xii. 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. V. 23, &c.) to teach us not by his own immediate voice from heaven, nor yet by glo- rious 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 subsist- ence, and this that the glory of converting souls may be ascribed not unto creatures, but unto God, 2 Cor. iv. 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 human writings, but of the word of God contained in Scripture ; there being no word or writing be- sides which hath a promise of such a blessing to accompany it, as this word hath, (see Rom. i. 17 ; 2 Tim. iii. 15—17; Heb. iv. 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. Seeing Christ's ministers are to bestow themselves wholly in the work of the ministry, 1 Tim. iv. 15, and not to be entangled with the affairs of this life, 2 Tim. ii. 4, and seeing they are the Lord's instruments, by whom he convey- eth the richest blessings, even those which are spiritual, unto his people, 1 Cor. ix. 11 ; there- fore 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 i over souls, Heb. xiii. 17 ; for, saith he, " Let him that is taught communicate unto him that teach- eth 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 prodi- gality 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. v. 17, and may have wherewith to supply the neces- sities of the indigent, 1 Tim. iii. 2, and to educate their children, so as afterwards they may sustain themselves, and be profitable members both of church and commonwealth, 1 Tim. v. 8, for he conimandeth 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 up- holding the gospel and ministry thereof; this way coming nearer to the order appointed by God for maintaining the priesthood under the law. Numb. xxxv. 1, &c., and being free of se- veral inconveniences which can hardly be avoided in the way of giving voluntary contribution by 1 every one who heareth the gospel towards those who preach the same : yet, in case the niagis- 1 trate provide not such public allowance for them, or, if turning persecutor, he take that which is i already provided by the law for that use from j them, then it is the duty of every one who is { taught in the word to maintain their preachers by liberal contribution out of their own means, I so far as is necessary for him that receiveth, and i 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 conimand- eth, " 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 labouiers in the word, according to those abilities wherewith they are endued ; and therefore, though private men are not hereby warranted to witlidraw the ordinary and allowed maintenance from their ministers upon pretence that they are either not able, or not painful, Matt, xxiii. 2, .3 ; yet it con- cerneth those whom Christ hath intrusted to be overseers of his house, to be careful that such CHAPTER VI. 10" who are cither really unfit, or unwilling to preach, be removed from their charge, and not suffered to eat up the church's maintenance, feeding them- selves, and starving the souls of people committed to their charge : therefore the apostle, while he pleadeth for maintenance to a minister, doth de- scribe him from the actual exercise of his calling, " Let him communicate to him that teacheth." Ver. 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 plau- sible excuses taken from their pretended indi- gence, 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 simpli- city 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 argu- ment 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 ai-e compared to seed, Prov. xi. 18, and xxii. 8,) and more particularly as they employ their temporal goods, (the employing whereof is also compared unto sowing, 2 Cor. ix. 6,) whether for good and pious uses, or for pam- pering their fleshly lusts, (as he brancheth forth this sowing in the following eighth verse,) so they might expect an answerable reward, or punish- ment from the Lord, to wit, either here, or here- after ; for thus is the same similitude expounded, 2 Cor. ix. 6—8. DOCTRINES. 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 kyth [appear] 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 neces- sary 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 main- tenance to the ministry, are very quick and witty to find out pretexts and excuses to colour their sin, and so to seal the eyes of those whom they have to do with ; and this all, that they may en- joy 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, Psa. li. 4 ; yet, seeing ministers are Christ's ambassadors, 2 Cor. v. 20, and that the contemning or discouraging of them by withholding competent maintenance from them doth so directly tend to the utter over- throw of religion and decay of all public worship ; therefore he is in a singular manner party, and will kyth [show] himself to be so unto all who are guilty of so doing : for the apostle represent- eth 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 least cannot know how to fasten guilt upon them ; yet the all-seeing eye of God cannot be so sealed : he knoweth the thoughts afar off, Psa. cxxxix. 2, and discerneth the very intents of hearts, Heb. iv. 12, and therefore cannot be set off with plau- sible 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 ex- cuses." 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 short-sighted man cannot find him out, that therefore he shall escape the accurate search of the all-seeing 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 gos- pel, 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 he also reap." 7. The reward which God hath freely pro- mised 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 judgment 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 judgment are compared to the reaping of the harvest, which doth most certainly, though not immediately, follow upon the sowing of the seed ; " Whatsoever a man soweth, that shall he also reap." EXPOSITION OF GALATIANS. As the faith of a reward to be freely given, iDg to the promise, unto our works of cha- rity and beneficence, is a strong encouragenient to fruitfulness in works of that kind ; so it is lawful for Christians to have an eye to this re- ward, 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. vi. 2.3 ; nor, secondly, as the only or chief motive, 2 Cor. v. 14 ; for the apos- tle by this similitude doth mind them of the pro- mised reward, as an argument exciting them unto beneficence ; " Whatsoever a man soweth, that shall he also reap." Ver. 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 sort of sowers, seeds, gi'ounds, and seve- ral 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 parti- cularly their means upon the service of their own fleshly lusts, (such as are reckoned forth, chap. V. 19, 20,) they shall at least reap no fruit thereby but corruption, that is, eternal perdition ; (for cor- ruption 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 per- dition. And, secondly, that renewed and spiri- tual men, who employ their whole life, study, and labour, and particularly their worldly sub- stance for advancing the works of the Spirit, whether in themselves or others, (such as are reckoned forth, chap. v. 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 fol- low upon the flesh, but from God's mercy and free gift, as the apostle doth in plain and proper terms put the difference, Rom. vi. 23, according to which this metaphoric allegory must be ex- pounded, and may not be set in opposition to it. DOCTRINES. 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 niidstate : for Paul distin- guisheth all in these two, " He that soweth to his flesh, and he tliat soweth to the Spirit." I 2. It may be frequently observed, that tbey 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, wliile 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 advan- tage, but rather of loss and detriment ; yet the end shall prove, that those who thought them- selves 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 corrup- tion ; 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 ix. 44 ; yet all their glory, plea- sure, and gain wherein they placed their happi- ness, and for attaining whereof only they spent their time and strength, Psa. xlix. 11, shall then be consumed, 2 Pet. iii. 10, and they themselves made to languish and pine away under the wrath of a highly provoked and then unreconcileable God, 2 Thess. i. 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 swal- lowed up and perfected in the life of glory, which cousisteth in perf 'ct freedom from sin and mi- sery, Eph. V. 27, in unconceivable joys, Psa. xvi. 11, and the full enjoying of God, 1 John iii. 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 God's, in so far as it floweth from the Spirit of God, and habits of grace which were wrought in him by the self-same Spirit, Phil. ii. 13, Col. iii. 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. Ver. 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 CHAPTER VI. 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, Matt. vi. 1, &c. ; and that they would persevere to the end in that study, notwithstanding of all con- trary 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. DOCTRINES. 1. As all men by nature are exceedingly back- ward from entering the course of well-doing, and especially of exercising beneficency towards those whom God hath ordained to be objects of it, Mark x. 21 — 23, so considering the many dis- couragements which occur to a man while he is in this course of beneficency, what from his own corruption, what from the unworthiness, ingrati- tude, 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 propensity 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 j his word, as once to enter the way of obedience, and to endure for a season, Mark iv. 17, until possibly they attain to a name for piety, Rev. iii. 1, or meet with some unexpected discouragement or temptation, Mark iv. 17 ; but, they must also persist in their begun course so long as they have any being, Psa. civ. 33, for, saith he, " Let us not be weary in well-doing." 3. That Christians may eye the promised re- ward, and with what provisions they may have their eye upon it, as a motive to obedience and perseverance ; (see ver. 7, Doct. 8,) for the Spirit of God doth encourage them from this, " that in I due time they should reap." i 4. Though God hath promised a rich reward j from free-grace unto his people's sincere and I willing obedience ; yet, he hath reserved the date ' and time for the actual bestowing of that reward I 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 temptation have gone very near to do, Psa. Ixxvii. 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 him- self to a determinate time when he will make liis people enjoy the wished-for fruits and comfort of their laborious, expensive, and long persisted-iu obedience ; yet the time made choice of by him for his so doing, whether in this life, or immedi- ately 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 be- stowing of that mercy beyond any other time : for, he saith, " Ye shall reap in due" or proper, " time ;" the word rendered time, signifieth pro- perly an opportune time, the very article or point of time which determineth the fittest oppor- tunity for doing any business ; and the epithet added doth intend the signification, as if he had said, an " opportune opportune time," or " most opportune 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 con- dition and qualification which is called for in the promise ; hence the apostle exhorteth them not to weary, because the promise of a reward in- cludeth their not wearying as a condition ; " Ye shall reap, if ye faint not :" where by fainting we must not understand every slackening and re- mitting somewhat in our course ; for this befalleth sometimes the choicest saints of God, Psa. Ixxiii. 2, &c. 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, Matt. xxiv. 24. Ver. 10. As we have therefore opportunity, let us do good unto all vien, 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 con- clusion drawn from the former arguments ; and first, he presseth the use-making of the present op- portunity 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 tie of one common confession of faith in Jesus Christ, are members of his church, which is as it were his household, 1 Tim. iii. 15. DOCTRINES. 1. The minister of Christ who would speak pertinently and edifyingly unto his hearers, must not hand-over-head deliver every truth as it com- eth to his mind without any method, or depend- ence 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. no EXPOSITION OF GALATIANS. and accordingly deliver in preaching all his other purpose, so as it may be best subservient unto that scope, whether as illustrations, confirmations from Scripture and reason, or as motives, helps, cautions, or arguments, &c. Yea, and for the better help of people's memory, and better car- rying along of their attention, with the thread of his whole discourse, he would frequently incul- cate and re-assume that which is principally in- tended by him iu his discourse, and to which all the other pieces of it are subservient: for so doth the apostle propose, ver. 6, the enforcing of bene- ficcncy, 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 re- iterate 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 beneficencj- 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 benefi- cency, 1 Tim. iv. 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. Iviii. 7, and our being fitted with abilities to do them good, 2 Cor. viii. 14, so because those opportunities are in passing, and being past, will not possibly return, therefore are we to look upon them as a pressing call from the Lord to set about the duty, and ought, without delay or foreflowing, close with that call : for all this is imported by saying, " As we have opportunity, let us do good," seeing, as we show, this oppor- tunity 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 con- fined 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 bene- ficial 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. xi. 8 ; so, because the time of this life is uncertain, James iv. 14, therefore we ought to bestir ourselves in the use-making of the present time, as not knowing how soon our time may end, and all opportunity of doing good come to an end with it : for so much is imported in the words, as this opportunity doth hold out the whole time of this life ; " As," or, " while we have opportunity, let us do good." 5. This duty of beneficency is to be extended unto ail men, even our very enemies not excepted, as their necessity doth require, Exod. xxiii. 4, 5, and our own ability may furnish, 2 Cor. viii. 12, and that because of God's own example. Matt. V. 45, and the tie of one common nature betwixt them and us, Isa. Iviii. 7 ; for, saith he, " Let us do good imto all men." 6. As the church is God's family and house- hold, whereof he himself is the head and master, Eph. iii. 15, his ministers are stewards, to dis- pense the bread of life, 1 Cor. iv. 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 xii. 32. And being Christ's family, cannot but be cared and provided for by him, 1 Tim. v. 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. i. G ;) and that as for other reasons, so because of that near relation under which they stand, as being children and domes- tics 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 kept in the exer- cise of our beneficency ; and this, first, that it be exercised to those of our own family, 1 Tim. v. 8 ; secondly, to our parents, 1 Tim. v. 4 ; thirdly, to our kindred, 1 Tim. v. 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. v. 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 rela- tion of kindred to us. Ver. 11. Ye see how large a letter I have writ- ten unto you with mine own hand. The apostle, in the second part of the chapter, being to conclude the epistle, doth first insinuate how much he truly loved them, and desired their salvation, as it appeareth, first, from his writing so large a letter to them : secondlj% 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 sec- retary or scribe, as he did in writing his other epistles, Rom. xvi. 22, subscribing the salutation only with his own hand, 1 Cor. xvi. 21, 2 Thcss. iii. 17 ; so that though he wrote larger epistles to some other churches, yet he never wrote with his CHAPTER VI. Ill own hand so large an epistle unto any church as unto these Galatians. DOCTRINES. 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, notwithstand- ing of his other manifold distractions, and of the imminent 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 advan- tageous for the Lord's people, that a minister make known unto them sometimes (though but sparingly, and as it were occasionally) what great pains he hath been at for bringing about their spiritual good, providing this be not done from ostentation and desire of vain glory, 2 Cor. x. 18 ; but from a purpose hei-eby 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 jiains 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 pains 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 con- demnation the greater, Matt. xi. 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." Ver. 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 with- out 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 hypoc- risy, or a desire to make a fair outward show of religion by observing those fleshly and carnal rites, such as circumcision, 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, Acts xviii. 12, 13, for preaching the sincere doctrine of the gospel concerning Christ crucified, which is here called the cross of Christ, see chap. v. ver. 1 1 ; the fury of which persecutors 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, v. 11. DOCTRINES. 1. Though an external profession of religion, Rom. X. 10, and the practice of such external rites, 1 Cor. xi. 24, and other ordinances of di- vine worship as God hath commanded. Col. iii. IC, 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. Matt. XV. 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, Matt. vi. 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 com- manded of God : for this is condemned here in the false apostles, that they desired to seem ex- ceedingly religious, and to make a fair outwai'd 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. 2. 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 se- duce others, doth most run out upon the externals of rehglon, thereby affecting a fair show, and to be reputed as men singular for piety and devo- tion ; that so they may deceive the simple, who take all for gold that glittereth, Rom. xvi. 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 to follow the dictates thereof; it being usual for such to pi'etend 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. ii. 11; and maketh conscience to be their snare, when it embraceth darkness for light, Isa. V. 20 ; and incessantly vexeth them until they execute its most unreasonable, irreli gious, unn;itural, and sometimes most blasphe- mous commands, John xvi. 2, Jer. xxxii. 35 ; for the false apostles did " constrain them to be cir- cumcised," mainly, because by teaching the absolute necessity of circumcision to salvation. Acts XV. 2, they possessed their consciences with that erroneous opinion, and their consciences so misled, did constrain them to follow its dic- tates. 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 persecutors of truth, though not by total apostasy from truth, yet by- coming a great length in making shipwreck of faith and a good concience, only to gratify those who persecute the truth, and to break the edge of their rage and fury against themselves ; who, 112 EXPOSITION OF GALATIANS. 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," pretend- ing conscience for their so doing, when their I design was, " only lest they should suffer perse- cution 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 1 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 con- science, as the rule of what they did. Acts xv. 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. Ixvi. 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 he 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. Matt. x. 23, and commendable, Prov. xxii. 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 j blameworthy and extremely sinful, seeing the i least of sins hath more of evil in it than the greatest of sufferings. Those are our afliiction, 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." Ver. 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 Kcal 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, Phil. iii. 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. Matt, xxiii. 4 ; secondly, he mentioneth the third prin- ciple from which they were acted in their so vehement urging of circumcision upon others, even their ambition and desire of vain glory, that they might have whereof to glory and boast in the multitude of proselytes among the Gentiles, who received circumcision in their flesh at their instigation, and thereby did evidence that they were converted, or rather perverted unto Ju- daism. DOCTRINES. 1. As we would not lightly, and without evi- dent cause, charge any with hypocrisy, dissimula- tion, 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 or no evidence of zeal to God, or respect to con- science in the ordinary strain of their conversa- tion, 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 crieth 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 so doing, to wit, their godless conver- sation 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 ser- vants, 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 dif- ference appear which is betwixt his false though fair pretences, and his real, though foul inten- tions, the latter whereof lay lurking under the former ; but this searching word taketh off the visor, 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 circum- cised, that they may glory in your flesh," saith he. 3. Where the spirit of schism and church- rending 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 unparalleled abilities and parts, wherewith he is so much taken up himself that he cannot dis- semble his earnest desire to have all others taken up with admiration at them also : for those CHAPTER VI. schismatic church-renders, chnp. iv. ver. 17, did desire, yea, ver. 12, " constrained men to be cir- cumcised, that they might glory in their flesh," Veb. 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 con- versation and carriage to those sins of hypocrisy, carnal policy, and vain glory, which he hath shown to be in the false apostles : and, first, in opposition to their vain glory, mentioned ver. 13, he declareth that the matter of his gloria- tion and boasting was only in the cross of Christ, that is, the all-sufficient, expiatory, and satisfac- tory 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 abomina- ble ; for so much doth his usual expression, "God forbid," import, Rom. iii. 4, 6, 31 ; and vi. 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 op- posed to the kingdom of Christ, as honour, riches, pomp, pleasure, the favour, fear, wrath, praise or dispraise of men, all were undervalued and despised by him, to wit, in comparison of Christ and the excellency and worth of his suf- ferings, Philip, iii. 8 : and hereby also he was crucified unto the world, that is, undervalued and despised by the men of this world ; for to be crucified, in both sentences, signifieth the same thing, even to be contemptible and under- valued, as those were who died by that ignomi- nious and cursed death upon the cross, Deut. xxi. 23. DOCTRINES. 1. It is praiseworthy in a minister, and ad- vanceth much the conviction of those whose sins he reproveth, when his own carriage is so ex- emplary, 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 opposi- tion to those sins ; " But God forbid," saith he, " that I should glory," &c. 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. xxiv. 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 I compare the pious conversation of those who are for truth, with the impiety, pride, and vain glory of those who are for error, that hereby some taking weight may be added unto those former ai'guments, especially in the minds of those who are prejudged against the truth ; for the apostk', in the body of the epistle having confirmed his own doctrine, and refuted the error of his ad- versaries by solid and nervous reasons, doth now in the conclusion compare his own life with theirs, and opposeth his Christian ingenuity and freedom from vain glory, to their hypocrisy, baseness and vanity : and this to make his former arguments weigh more with those preju- dicate Galatians, as appeareth by comparing the two former verses with this and those which fol- low : " But God forbid that I should glory," &c. 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 alto- gether 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, John xix. 30 ; for in opposition to the false apostles their boasting in circumcision, as the meritorious cause of their salvation, (see chap. v. 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 satisfac- tion and sufferings, but it must be enlarged towards him, and have high thoughts of that ex- cellency 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 otfered to make any mention of him : for so Paul, having occasion to speak of Christ, de- signeth him so as he expresseth not only those high thoughts which he had of his excellency and worth, while he calleth him Lord, and Je- sus, 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 sufi"erings of Christ effectu- ally 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 use-mak- ing 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 cru- cified, 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 glory in Jesus Christ, doth grow in the heart of any, 114 EXPOSITION OF GALATIANS. 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 up- on 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 band of justice ; " By whom," saith he, " I am crucified unto the world." Ver. 15. For in Christ Jesus neither circum- cision availeth any thing, nor uncircum- cision, but a new creature. He giveth a reason why he gloried only in the cross of Christ, and not in those fleshly privi- leges or oi'dinances, and why the world was crucified unto, and undervalued by him, to wit, because those things which were matter of gloriation to the false apostles, and by making an outward 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 compre- hended the simple want of this ordinance, and all other things which the uncircumcised Gen- tiles 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 evi- dence 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 omni- potent creating power in knowledge. Col. iii. 10, righteousness, and true holiness, Eph. iv. 24, is | only that, in opposition to those external and j worldly things, which maketh a man accept- able to God in Christ, and especially doth evi- i dence his acceptation by, and interest in Christ. DOCTRINES. 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 area- son 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 un- circumcision." 2. Though other things besides the work of regeneration and saving grace, such as Mealth, honour, wisdom, strength, are of good use for the affairs of this life, Eccles. ix. 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 uncircum- cision." 3. As we are so far dead in sins and tres- passes, Eph. ii. 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. V. 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 en- title a man to Christ, 1 John v. 12, 13, and justify him. Gal. ii. 16, yet to evidence unto his own conscience that he hath th.at right, and is a justi- fied person, 1 John iii. 7, 14 ; for with respect to this, he saith, that "in Jesus Christ a new crea- ture doth avail," with a little variation of the sense and meaning from that which we gave of almost the same words, chap. v. ver. 6, because his scope there is somewhat different from what it is here. Ver. 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 com- mendeth 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 be- coming a new creature (whereof ver. 15,) as the only rule according to which all ought 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. xxviii. 21,) as God should see convenient for them, Psa. Ixxxiv. 1 1 ; and mercy, that is, God's favour, the fountain of the former peace, which should furnish them with a tinieous remedy to all their evils and misery. And, thirdly, because the false apostles did glory much themselves, and bolstered up their followers CHAPTER VI. 115 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 be- long ; he showeth that they who followed this rule, though they were not Israel according to the flesh, Rom. ii. 28, yet they were the Israel of God, the only true Israelites, John i. 47, as being the children of Abraham by faith, chap. iii. 7, for the particle " and," in this place, must be ex- egetic of one and the same thing, as Eph. i. 3, not copulative of diverse. DOCTRIXES. 1. The rule of a Christian man's walk, whether in relation to faith or manners, is not left indif- ferent 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 con- descended 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 architects who try their work by rule and square : now, whatever is defective and requireth addition, or super- fluous 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. i. 19 — 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 sub- stance 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, culled, ver. 15, "the new creature," although it be more probable he mean the latter. •3. This rule of faith and manners, contained in the Scripture, is unchangeable, and ever to remain as that to which all men in all ages, to the end of the world, ought to make themselves conform : for the word 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 it- self, Psa. cxix. 96, so ignorant are we of it in many particulars relating both to faith and man- ners, Psa. cxix. 18, and so many and subtle are those temptations which Satan setteth on foot to make us transgress and slight this rule, Eph. vi. 11, that there is great necessity of circumspec- tion, accuracy, and attention unto those who would rigiitly 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 re- j ceipts do come in the way, not of merit, but of undeserved mercy; for mercy relateth to sin and 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 encourage- ments 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 Chris- tians (who are otherwise apt to be discouraged through multitude of temptations in their Chris- tian course, Heb. xii. 12,) that he find out and apply such precious promises as are pertinent to their case, but he must also endeavour their satis- faction 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 pre- cious promises, Psa. Ixxvii. 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. Ver. 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. v. 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 speaking or entertaining calum- nies and slanders of him, especially that formerly spoken of; and this because the manifold sufferings which he had endured from the Jews his country- men and others, for his sincere preaching of the gospel, without any mixture of Jewish ceremonies, 2 Coi-. xi. 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 perse- cuted, chap. V. 11, and hereby also he opposeth his own practice and courage to the pusillanimity of his adversaries, and their base desire of eschew- ing a cross for the speaking of truth, ver. 12. EXPOSITION OF GALATIANS. DOCTRINES. 1. Though it be the duty of ministers to contend for truth against error, Jude 3, and to wipe_ off that disgrace which adversaries intend by unjust imputations and calumnies to fasten on their per- sons, Rom. iii. 8, yet the spending of much time in those eristic 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 pro- fitable 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 who did by way of unplea- sant diversion trouble him, and so as they con- sumed 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 persua- sions, 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 authoritj command, " From henceforth let no man trouble me." 3. As it is the lot of Christ's most eminent ser- vants to meet with base and disgraceful usage from raging persecutors, as if they were the basest of slaves, malefactors, and the very off-scourings of men ; so whatever hard measure his servants do receive from such, the Lord Christ will look on it as done to himself: he will own their suffer- ings, wounds, and scars of those wounds, as his own, and alloweth his suffering martyrs to look so upon them also, and that because they are in- flicted for the profession of his name, 1 Pet. iv. 14, and because of that strict union which is betwixt Christ and believers, whereby he and they are only one mystical Christ, Eph. i. 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 Loi-d Jesus." 4. Though men of this world do but judge basely of those who suffer for Christ, and of their sufferings, together with the prints and memorials of their sufferings, as they do judge of the stripes and scars of those who are justly beaten for their faults. Acts xxiv. 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 persecutors of pur- pose 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 sincerity 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 sufiiciently in reason for the defence of his doc- trine 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." Vek. 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 de- signated 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 afiixeth his " Amen," as an evidence of fervency and confi- dence 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. iv. 16, he designateth them by the name of " brethren " in his farewell wish, which he doth to no other church, except to that of Corinth, 2 Cor. xiii. 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 minis- ters ought to care, and which should be most ad- verted unto by people themselves, is the spirit and inward man, as that for which God doth mainly call, Prov. xxiii. 26, and being kept right, will command the outward man, and keep it right also, Prov. iv. 23, and without the concurrence whereof, all that is done in the service of God is nothing but detestable hypocrisy. Matt. xv. 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. EXPOSITION EPISTLE OF PAUL TO THE EPHESIANS, THE ARGUMENT. A U L, having planted a fa- mous churcli at Ephesus, Acts xix. 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 ap- peareth from the strain of the whole Epistle) was for th« time free from schism, and constant in the doctrine of the gospel, yet false teachers, in pro- gress of time, would arise among them to pervert them. Acts xx. 29, 30. And fearing also, lest his own present sufferings (he being now a pri- soner at Rome, chap. iii. 1,) should make them faint and sit up in their Christian course, chap, iii. 13, therefore, and upon these occasions, he writeth this Epistle unto them ; his scope where- in, 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. iii. 13, &c., and chap, iv. 1. la order to which scope, (after the in- scription, ver. 1, 2, chap, i.) 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 occa- sioned by the cross, exhorting them oft-times in- directly to cleave unto it, and make progress in the knowledge of it, to the end of chap. iii. After which he inciteth them to the study and practice of holiness, both in the general and special duties of a Christian life, chap. iv. v. and to ver. 21 of chap. vi. And so (having recom- mended 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 he made his entry to it, ver. 23, 24. CHAPTER L In the first part of this chapter (after the inscrip- tion, 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 then- 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 doc- trine 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 in- directly incite them to constancy and progress in the knowledge of this doctrine ; first, by show- ing how be 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 be- lievers, ver. 19. Thirdly, by commending this power of God unto them, from its mighty work- ing in order to Christ's exaltation, ver. 20, which exalted state of Christ, he showeth, doth include power and superiority over all creatures in gene- ral, ver. 21, 22, and over his church in particu- lar, ver. 22, 23. Ver. 1. Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the fiiithful in Christ Jesus : EXPOSITION OF EPHESIANS. 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 wiil 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 wis- dom of God hatli 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. Matt. X. 40, and because their infirmity could not well endure the ministry of others, Exod. XX. 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 wicked- ness of all sorts doth most abound, hereby ful- filling what was long since foretold, Psa. ex. 2, that Christ should rule in the midst of his ene- mies ; for there was a church of saints even at Ephesus, a city famous for idolatry and witch- craft. Acts xix. 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. xiii. 12, having the dregs of corruption always remaining, and frequently stirring in them, Rom. vii. 23 ; for the apostle's wish in behalf of the saints at Ephesus and faithful in Christ Jesus is, " Grace be to you." Ver. 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 : Tho apostle's scope being to establish those Ephe- sians 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 tend- ing towards it) is founded, he doth first propound the grounds and causes in general, and this not warshly [uncandidly], and in acoldrife [indiffer- ent] 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 exegetic of one and the same thing, as Psa. xviii. 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, Isa. liii. 10, 11. John vi. 39, 40. And secondly, he is the Father of Christ, to wit, not only as Christ is God, by an eternal and unspeakable generation, Psa. ii. 7, but also, as Christ is man, God is his Father by virtue of the personal union of the two natures in Christ, Luke i. 32. The reason of which, his thanksgiving to God, he showeth to be God's be- stowing of real blessings upon believers, and those not common or temporal only, but special and " spiritual blessings," which tend to a spiritual and supernatural end ; 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, attor- ney, and advocate, 1 John ii. 1, having received those blessings in our name, and for our behoof, Eph. ii. 6, by whose merit also they are pur- chased, Isa. liii. 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 John v. 12, and do come to the possession of these which we already enjoy, John i. 16. DOCTRINES. 1. Though we cannot bless the Lord, as he blesseth us by bestowing real blessings and fa- vours upon us, which before we wanted, Gen, xxiv. 35, there being such a fulness of blessed- ness in God, as nothing can be superadded, Job xxii. 2 ; yet it is our duty to bless him so, as that being convinced of that blessedness, of those ex- cellences 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 i. 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, Psa. civ. 1, or by speaking of him, and to his commendation unto others, Psa. xxxiv. 3, 4, &c., but also and mainly in our life and actions, 1 Cor. X. 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 ex- cellences 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 veil of Christ's flesh doth break the beams of his terror, so that we may stedfastly behold his attributes and excellences, rejoicing in them, and blessing him for them : for Paul, CHAPTER I. 121 while he blesseth God, doth look upon him through this veil ; " Blessed be God, and the Father of our Lord Jesus Christ." 3. A holy soul, truly sensible of his lost con- dition by nature, and of God's mercy in his deli- very 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, Psa. cvii. 8 ; yet a re- newed heart is most taken up with, and blesseth God most for spiritual blessings, and such as concern our eternal weU-being, those being not only most durable, John vi. 27, but also most discriminating betwixt the regenerate and un- regenerate, Eccles. ix. 1 ; 1 John iii. 14; for Paul blesseth God for these blessings ; " Who hath 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 pro- duceth them not by a general providence actuat- ing 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, Psa. Ixxv. 6, 7,) but by his special grace, whereby he creat- eth in the heart (by nature, dead in sins and trespasses, Eph. ii. 1,) a power to do good, Ezek. xxxvi. 26, and actuateth that power, making it to work, Phil. ii. 13; for the apostle aseribeth 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, Psa. xvii. 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 us in Christ." 7. Spiritual blessings, to wit, those of them which are absolutely necessary to salvation and eternal blessedness, are linked together, and can- not be separated: where God bestoweth one of those, he bestoweth all, there being a necessary concatenation among them all, Rom. viii. 29, 30, so that they either co-exist, or at least in God's due time do follow one upon another, Phil. i. 6 ; for, saith Paul, " He hath blessed us with all spi- ritual blessings." 8. Though there be some spiritual blessings, such as perfection in holiness, and the full en- joying of God in glory, the possession whereof is not attained unto by believers so long as they are here on earth, 1 Cor. xiii. 12 ; yet, because of the believer's undoubted right unto those blessings, 1 Cor. iii. 21, 22, and Gods unchangeable pur- pose to bestow them, Psa. Ixxxiv. 11, and be- cause 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. ii. 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 con- cur with God in bringing them to pass, as in the production of other natural effects : for as the word is well rendered, " in heavenly places," and better than " in heavenly things ;" so it seemeth the bestowing of those spiritual blessings, is as- cribed to God in heavenly places, mainly because their original is only from heaven, and not from earth ; " With all spiritual blessings in heavenly Ver. 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 flows only from God's free grace in Christ : that so the Ephesians might be firmly rooted and con- firmed 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 de- cree 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 re- ceiver, but according as God had foreordained in his decree of election, whereby, " before the foun- dation of the world," that is, from all eternity, (see John xvii. 24,) he did choose some of mankind to eternal life. Matt. xxv. 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, John iii. 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 spiri- tual blessings (whereof faith is one) do flow from, and are bestowed according to the decree of election : he did therefore choose them in Christ, as in him, whom he did in one and the self-same decree choose to be the head of the elect, and chief foundation stone of all that pre- cious building, his own house and church, 1 Pet. ii. 6, and by whom that glory, and all things tending to that glory unto which he did choose EXPOSITION OF EPHESIANS. them, were to be purchased; that so (vrithout doing injury to provoked justice) they might be applied unto, and actually bestowed upon the elect ; for so is this purpose more clearly ex- pressed, 1 Thess. V. 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 be- fore 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, Matt. xxii. 37 — 39, by which love, as a touch- stone, the soundness of their sanctification should be tried. DOCTRINES. 1. As God from all eternity hath chosen some of mankind, and firmly decreed to bestow upon them eternal life, Luke xii. 32, so there are others whom he decreed not to save, but to con- demn ; 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. ix. 19 — 21 ; and though sin in the reprobate was not the cause of God's decree of reprobation, Rom. ix. 11 — 13, yet it is the cause of the reprobate's 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 sin- ned that unpardonable sin, Matt. xii. 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 know- ledge of their own election, seeing God hath set down in Scripture the marks and evidences of election, John vi. 37, and hath promised to give his Spirit unto his own, whereby they may infal- libly discern these marks, at least, at sometimes in themselves, 1 Cor. ii. 12 ; for although the apostle doth pronounce those Ephesians to be elected according to the judgment of charity only, which believeth the Ijest of others, where nothing appears to the contrary, 1 Cor. xiii. 7, yet, he behoved to have some undoubted persua- sion of his own election, before he could war- rantably conclude himself to be elected, seeing not charity, but certain knowledge is the princi- ple from which a man ought to judge of himself, 2 Cor. xiii. 5. " As he hath chosen us in him," saith he. 3. Though the doctrine of election and repro- bation be such, as the unlearned and unstable are apt to wrest and stumble at to their own destruc- tion, 2 Pet. iii. 16, yet, it is not wholly to be sup- pressed and locked up in silence from the Lord's people, but would be soberly, and prudently sometimes propounded unto them ; and that be- cause of the many and great advantages which may be reaped, not only by the doctrine of elec- tion, such as the assurance of salvation, Rom. viii. 29, 30, strong incitements unto holiness, 2 Pet. i. 10, and courage under crosses of all sorts, Rom. viii. 38, 39, but also by the doctrine of reprobation, as contributing much to promote the salvation of the elect, by making them hate sin more, Psa. cxix. 119, 120, and prize the kind- ness and good-will of God more, which made choice of them, passing by others as good as they, Rom. ix. 22, 23 ; for the apostle propoundeth this doctrine to the whole church, and insisteth upon it, " According as he hath chosen us in him," &c. 4. As electing love in God is of an old stand- ing, even from all eternity, and therefore most free ; there being nothing in the elect, before they had a being, which might draw his love towards them ; so the Lord can, and usually doth keep his purposes and thoughts for good to a people or person for a long time hid, before he do discover them, and make them known : for he had set his love upon these believing Ephesians from all eternity, which yet lay hid from the beginning of the world, and did not kyth [dis- cover] 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 en- joy 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, accordmg 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 foreseen holiness, good works, nor foreseen 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 assu- rance 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 persua- sion ; 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 conversa- tion 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 i. 6, 1 Tim. iii. 2. 9. ^Vhe^e this real and saving holiness, the fruit of electing love, is, there will not only be a blameless conversation before men, but also sin- cerity of heart before God, which doth not imply perfection in holiness, (for none should then be holy before him in this life, 1 Kings viii. 4G,) but ingenuity and singleness of spirit, opposite to a double heait 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 CHAPTER I. 123 which he pretendeth unto iii the ways of God; for those words " before him," express such sin- cerity of heart, (see 2 Kings xx. 3, Psa. xviii. 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 fol- lowed, even by hypocrites, Isa. i. 11, and the in- ward 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." Vek. 5. Having predestinated us unto the adop- tion of children by Jesus Christ to himself, according to the good pleasure of his will, lu this verse, the apostle doth first express God's eternal decree of election, formerly men- tioned 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 pro- gress 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 meant not only that begun adoption which believers possess here, John i. 12, and whereby they have a right to the heavenly inheritance, Rom. viii. 17, but also and mainly that complete and perfect adoption, whereof the elect shall partake here- after, even the actual possession of their glorious inheritance : see the word so taken, Rom. viii. 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 ex- cliided 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 good-will towards those whom he did choose. DOCTRINES. 1. God hath not only decreed to set forth the glory of his mercy, by bestowing heaven and glory upon some of mankind, Luke xii. 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 salva- tion, if they live in the profane neglect and con- tempt of those means which do lead unto it : for the force and usual acception of the word " pre- destinated," is extended to the means as well 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. ii. 3, for a child by adoption is opposed to a child by nature ; men are not said to adopt their own children, but strangers, Exod. ii. 10, now God hath " predestinated the elect unto the adoption of children," 3. God is graciously pleased in time, not only to call and j ustify those whom he did choose for himself before all time, Rom. viii. 30, but also to make them partakers of the grace of adoption, whereby a fui-ther 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 chil- dren 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. viii. 1.5, fatherly pity from God under their infirmities, Psa. ciii. 13, protection from the rage of enemies, Prov. xiv. 26, provision and furniture for their straits and necessities. Matt. vi. 30 — 32, neces- sary chastisement from God as their Father, Heb. xii. 6, and a right to the inheritance of life eter- nal, Heb. i. 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. viii. 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 men- tion of Jesus Christ the Son of God by nature ; " Unto the adoption of children by Jesus Christ." 5. That any of those who are children of wrath by nature, are advanced to that excellent dignity of being children by adoption to the Most High, and of enjoying all the fore-mentioned pri- vileges 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, Matt, xxviii. 18 ; and having united the elect by faith unto himself, and thereby given them a right and in- terest in himself, they not only become the sons of God, John i. 12, but are made heirs and co- heirs with Christ, Rom. viii. 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 elec- tion firmly resolved and determined to bestow this high privilege of adoption upon the elect, both begun adoption here, and complete adop- tion, or the actual installing of them in glory hereafter, and by consequence did decree to give EXPOSITION OF EPHESIANS. them saving faith also, seeing adoption floweth from it, and dependeth upon it, John i. 12, so, ■whomsoever he hath decreed to lift up to this high dignity of sons, he hath decreed also to re- new 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 with- out himself which moved him to elect and choose those whom he did set his love upon ; so that neither foreseen works, or the right use of natu- ral parts, Eph. ii. 10, nor foreseen faith, Acts xiii. 48, nor yet the merit of Christ, 1 John iv. 9, nor outward respects, such as nobility, wisdom, riches, 1 Cor. i. 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 with- out 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 con- cernments : 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. ix. 18 ; for the apostle, condescending upon the reason why God did design some for grace here and glory hereafter, doth pitch upon this sove- reign will of his ; " According to the good plea- sure 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 good-will, in so far as when he might have fitted them for destruction as he did the repro- bate, Rom. ix. 22, or never have given them a being, or but the being of beasts, to be annihilat- ed after death, or have drawn out their life to all eternity upon earth, allowing them some toler- able contentment there, every one whereof would have been a favour, being compared with the state of damned reprobates ; yet, his good-will hath been 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. iv. 17, for, saith the apostle, "He hath predestinated us," not simply according to his will, but " according to the good pleasure of his will." Ver. 6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. The apostle having already described the de- cree 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 glo- rification of the elect, (ver. 5,) doth here, in fur- ther 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 good-will in God, is the only cause why God doth in time manifest that his eternal love in the effects thereof, by making the elect lovely, and fit to be accepted of by God as friends through Jesus Christ the beloved, and by accepting them both in their persons and ac- tions, and being reconciled to them accordingly ; for the word signifieth both "to make accepted," and " to accept." DOCTRINKS. 1. That grace, free favour, and good-will, which God doth manifest in saving of lost sinners, is altogether glorious, as having many and singular excellences in it. It is an ancient grace, ver. 4, most free, Hos. xiv. 4, omnipotent, John xii. 32, and a most liberal grace, Psa. Ixxxiv. 11, and therefore a grace so glorious, that no created un- derstanding can conceive, much less tongue can express those marvellous, ravishing, and trans- cendent excellences which are in it, Eph. iii. 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, ad- mire, 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, Psa. cxvi. 12, 13, and God doth call for from us in way of thankfulness for this his glorious grace, Psa. 1. 15 ; for seeing God in election did propound to himself the up-stir- ring 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 predes- tination 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 foreseen worth in those who are elected, (see ver. 4, Doct. 6,) and all the midses [means], 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 along it breatheth 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 mani- fested 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 eter- nal decree of election, (and to which the other two ends formerly mentioned, to wit, the sanc- tification and glorification of the elect, are but subordinate means for bringing of it about) CHAPTER I. ■was, that hereby men and angels might see mat- ter of praise and thanksgiving unto his rich mercy and free grace, and be excited to set forth the praises thereof accordingly ; not, as if he stood in need to have his glory acknowledged, or praised by creatures, nor as if their praising of him could add any perfection to him, who was completely glorified in himself from all eternity, John xvii. 5, but he holdeth forth matter of his own praise, that the elect may be perfected in praising of him : for, saith the apostle, " God hath predestinated us to the praise of the glory of his grace." 5. There ought to be a sweet concord and har- mony 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 prais- ing of God's glorious grace, he himself is prac- tising this duty ; for as is clear from ver. 3, he is speaking all along 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 eter- nity beloved of God, nor accepted of by him ; yea, not before they be effectually called and re- conciled to God through faith in Jesus Christ, Heb. xi. 6, for Paul speaketh of God's 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 Beloved.'' 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. iii. 10 ; but the rule prescribed by the gospel, which admitteth the imputed righteousness of a cautioner in place of a perfect personal righteous- ness, whereby our persons are accepted and made lovely o God, Rom. v. 19, and of sincerity in our actions in place of perfection, whereby they are also accepted, Psa. cxix. 6 ; for, saith Paul, speak- ing of the elect, " He hath made us accepted." 8. That same grace, free favour, and good-will, which moved God to elect us before time, moveth him also to make us accepted, lovely, and well- pleasing to himself, and to accept of us in time ; whence it foUoweth, 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 intrusted by the Father to discharge that office, John v. 30, and carried him- self in the discharge of it according to what was enjoined by the Father, Heb. x. 7, and did finish all, in order to the redemption of the elect, which he had undertaken to the Father, John xix. 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 effec- tually 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. xxiii. 6, and being laid hold upon by faith, we, who are in ourselves unrighteous, are made righteous, 2 Cor. V. 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 free grace 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, John iii. 16 ; so it was grace in Christ that made him undertake to die in our place, John x. 18 ; and it is no less of free grace that the price paid by him is accepted of in our name. Job xxxiii. 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." Ver. 7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace ; I'he 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. vi. 22, and shall be completed hereafter at the last day, Rom. viii. 23. Secondly, he explaineth this great benefit of re- demption 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 EXPOSITION OF EPHESIANS. 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 free grace in Christ. DOCTRINES. 1. All men, the elect themselves not being ex- cepted, are by nature under slavery and bondage to sin, John viii. 34, Satan, Eph. ii. 2, and to God's wrath, John iii. 36 ; for redemption presupposeth bondage : " In whom we have redemption." 2. There was no delivery to be had from this bondage by prayer and enti-eatj', 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 detaiueth the elect in slavery, as a rigid tyrant, or merciless jailer, from whom they are delivered by force, Heb. ii. 14 ; but to God, Eph. iii. 2, whose justice was wrouged 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 ran- som 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. i. 10, and of kindred. Lev. XXV. 48, as being our brother, and of the same nature with us, Heb. ii. 14 ; but was also fitted to be our Redeemer, (a price, to wit, his human nature, being put in his hands to lay down, Heb. X. 5,) and was able to redeem, as being also God, whereby his sufferings as man became a ransom of infinite value. Acts xx. 28 ; for by say- ing " In whom," or, in Christ, " we have redemp- tion," 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 forgive- ness of sins, he being the common storehouse wherein the elect shall have all their spiritual blessings treasured up, even before they take their spiritual being from him, or get those bless- ings actually applied unto them, as Adam's pos- terity have their original guiltiness, whence all actual transgressions flow, treasured up in him, before they take their natural being from him, Rom. V. 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, John "iii. 36 ; for saith he, " In whom," meaning Christ, " we have redemption and for- giveness 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 ci'owned all his other actions and sufferings by laying down his life and undergoing a bloody and violent death : for, " We have redemption through bis blood," to wit, not as excluding his former obedience, [ Rom. v. 18, 19, nor yet his other suff'erings, especially his soul-sufFerings, Isa. liii. 10 ; but as being the head-stone and completing of all, John xix. 30. 6. Sin is a debt, as being a wrong done against God, obliging the sinner to repair God in his honour, or otherways to underlie the wrath of a provoked God for ever, Rom. vi. 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 for- giveness, 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 i-ate by Christ : for, as we have " redemption through his blood," so also " forgiveness of sins." 9. Jesus Christ hath this rich treasure of for- giveness 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 engrafted in him, his sins are freely pardoned, and his debt remitted : for, " In him," saith he, " we have for- giveness of sins." 10. As that grace, favour, and good-will which God manifested in the salvation of sinners, is a rich, copious, and abundant grace; so nothing argueth the riches of this grace more, than that from it do flow such excellent efi'ects, 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, Psa. xix. 12 ; and those not only ordinary infirmities, but sometimes also heinous transgressions, Psa. Ii. 14 ; and yet free grace pardoneth all, and this not only in one, but in all believers, in all ages, and doth yet re- main 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 " for- giveness " which flow from it, he ealleth it a rich grace ; " According to the riches of his grace." saith he. Ver. 8. Wherein he hath abounded toward us in all wisdom and prudence ; ] The apostle doth, thirdly, speak of those spiri- tual blessings which were prepared in election and purchased in that excellent work of redemp- tion, as they are conveyed and applied unto the elect in their effectual calling ; whereby he car- rieth on his foi'ementioned scope, in showing, that as God did give evident proofs of his free grace and favour in all the former steps tending to salvation, so he had manifested the abundant riches of his grace in the eflectual calling of those Ephesians, in so far as his eternal love, which was before always hid in a decree, did no longer con- CHAPTER I. 127 tain 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 reli- gious 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 accoi'ding to the prescript of God's word: for so the words are taken, Col. i. 9. DOCTRINES. 1. Whosoever are elected from eternity, and for whomsoever Christ did give a ransom to pro- voked justice in the fulness 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 linth abounded towards us in all wisdom and pru- dence." 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 good-will 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 ad- jacent ground. 3. As the same free grace, and nothing else, which moved God to elect us before time, and send his Son to redeem us in time, doth make him also 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 pm-chased for us ; so nothing less than abundant and overflowing grace is hereby made manifest to be in God, consider- ing that there is not only a simple want of good- will, but also an utter averseness from closing with his gracious offer. Matt, xxiii. 37, and that not only there is nothing in the elect before effec- tual calling moi-e than in the reprobate, which might move God to bestow those excellent bless- ings upou them, but also much to scare him from ever meddling with them, Ezek. xvi. 3, &c. unless where sin abounded grace did much more abound, Rom. v. 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, Matt. xvi. 17. And though the light of Scripture doth reveal them, yet the natural man cannot look upon them as real truths, 1 Cor. ii. 14, and so as thoroughly to venture his salvation upon them, John v. 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. xii. 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, Matt. v. 29, 39, 44, and many things re- quired to the acceptable performance of every duty, Rom. xiv. 23, Col. iii. 17, the necessity whereof he can be as little convinced of; but chiefly, thei'e being such impotency and disorder in his wiU and affections, that he can least of all practise according to what he knoweth of his duties. Gen. vi. 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 to- gether; a man cannot believe well, except he also live well ; though, to speak of them other- wise, as they are not saving graces, but only civil and moral vii-tues, they may be and often are separated : for " He hath abounded in wis- dom 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, Phil. i. 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 mem- bers. Gal. iii. 10 ; for therefore, saith Paul, " He hath abounded in all wisdom and prudence." Ver. 9. Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in him- self: 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. vi. 19, 1 Tim. iii. 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 free grace formerly spoken of, the manifesting whereof was firmly resolved upon by God in his eternal EXPOSITION OF EPHESIANS. purpose, being moved by nothing so to do with- out himself. DOCTRINES. 1. The gospel, or doctrine of salvation through free grace, 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. iii. 10, and such as was but sparingly re- vealed before Christ's incarnation, even to the Jews only, and to some few proselytes, Psa. cxlvii. 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. Matt. vii. 22, yet they do not believe it, 2 Cor. iv. 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. xiii. 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. iii. 6. 2. 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. ii. 19. Yet his revealed will, holding forth the way of our duty, and the course condescended upon, by which, and not otherwise, 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. X. 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 an- other, 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. xi. 35, and all have more knowledge of God by nature than they make good use of, Rom. i. 21 ; for this alone is here given as the reason of his making known the mystery of his will, even " according to his good pleasin-e." 5. So careful is God to maintain the interest of his free grace 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 free grace, but that this be again and again incul- cated, and (all the particular steps which lead to salvation being condescended upon) that his free grace, favour, and good-will, be held out as the fountain of each step in particular ; for the apos- tle doth so, and that by an heavenly and divine artifice, sliding down from one step to another, from election to redemption, and from redemp- tion to efi^ectual calling, and from effectual call- ing unto God's bestowing the outward mean of salvation, the gospel ; not only ascribing all to God's free grace, but making grace the mid-link of the chain, whereby he 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 with- out 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 circum- stance, 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 meant his eternal decree with re- spect 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 fre- quently 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. Ver. 10. That in the dispensation of the fulness 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 Gen- tile, 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. iv. 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, E\)h. iii. 17, and one among themselves, being united by love. Col. iii. 14. Now the apostle affirmeth this gathering of all the elect, was to be in the fulness of times ; for though many of them were al- ready actually gathered and glorified, to wit, the things in heaven before that time ; yet the ex- hibition 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. ix. 15. DOCTRINES. 1. All mankind by nature, and being con- sidered in themselves, are under a fearful dissi- pation and scattering : sin hath rent and sepa- rated 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 CHAPTER I. 129 so sigaifying here to gather together uuder 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 an- other, and from the angels also ; for they were to be gathered into one body with those. " That he might gather together in one," &c. 2. The Lord hath not left all mankind in this 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 free will, which could do no other but refuse to be gathered. Matt, xxiii. 37, and so Christ should not have seen of the travail of his soul and been satisfied, contrary to what is promised, Isa. liii. 11 ; but upon the fixed and unchangeable purpose of God, which engageth his omnipotency to make them willing to be gathered, Psa. ex. 3, and therefore they shall be infaUibly gathered ; for the apostle, as appears from the context, maketh this gathering depend on God's purpose ; " He hath purposed in him- self,— 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. xiv. 10, that we would live and die i estranged from God, if the Lord by strong hand did not reclaim us from our wanderings ; 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 God's omnipotent power, yet he dealeth with us as with rational creatures, by giving us an oflfer of his friendship, com- manding us to accept of it as it is offered, and in the meantime sending forth his power with the command, whereby he maketh us to accept. Acts xvi. 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 dis- penseth and distributeth all her mercies, com- forts, and crosses, with no less, yea, with infi- nitely greater care, wisdom, and foresight, than any man doth care, provide for, and govern his owu family ; so, among other things, he dispens- eth 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 sea- son for bestowing of particular mercies, and in- flicting 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 fulness of times." 7. As every time chosen of God for bestowing of any mercy, is the fidl and fittest time for his bestowing of it ; so the time of Christ's incarna- tion is in a special manner the full time, and ful- ness 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 un- searchable wisdom, condescended upon as the most fitting time for that great work, but also because all the foregoing prophecies, promises, and types of the Messiah were fulfilled in those times, Luke xxiv. 27, and the will of God con- cerning man's salvation was then, and not till then, fully revealed, Heb. i. 2 ; for the apostle calleth those times " the fulness of times ;" " that in the dispensation of the fulness of times." 8. Though the benefits purchased by Christ, and particularly that of effectual calling, and gather- ing together unto God those whom sin did separate from him, be intended for and accordingly doth light only upon few. Matt. vii. 14 ; yet the gos- pel 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, John v. 40 ; for, saith he, " that be might gather together in one all things, both which are in heaven, and which are on earth :" by which broad expressions are meant only the elect, (for there is an universality and world even of those, 2 Cor. v. 19,) and not all the creatures, not devils or reprobates, John xvii. 9 ; yea, to speak properly, nor 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, with- out hazard of being separated from him. Matt, xviii. 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. iii. 10, and a greater measure of joy than for- merly they had, upon Christ's converting and saving of lost sinners, Luke xv. 7, 10. 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 tem- poral punishment due to their sin ; for he divid- eth those " all things," which were to be ga- thered, into " things in heaven," and " things on earth." 10. There is a union betwixt the saints de- parted 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. xiii. 10,) yet by sense, as we are EXPOSITION OF EPHESIANS. 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. xiii. 8. From which union there floweth a communion betwixt them and us, whereby they do pray for the church in general. Rev. vi. 10, (though not for the particular conditions and persons of men upon earth, whereof they are ignorant, Isa. Ixiii. 16,) and the godly upon earth do in heart and affection c.)nverse with them in heaven, Phil. iii. 30, desiring continually to be dissolved and to be with Christ, Phil. i. 23, (though they are not to pray unto them, or give them religious wor- ship, Rev. xix. 10,) for, saith he, " That in the dispensation of the fulness 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, M;itt. i. 23, and having satisfied jus- tice for that wrong which caused the rent, Isa. liii. 5, and working in us by his Spirit those graces of faith and love whereby we are made one Avith God and among ourselves. Acts v. 31, and having by his death taken away that wall of partition and enmity which was betwixt Jew and Gentile, Eph. ii. 14 — 16 ; it being also necessary that we be in by faith, before we be united to God through him ; for the apostle is much de- lighted with this truth himself, and would so gladly have it well known and believed by others, that he doth inculcate it twice in this one verse, " That he might gather together all things in Christ," and again, " even in him." Ver. 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 ap- plieth 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 ex- plained, ver. 12,) had in Christ and by virtue of his merit and intercession, obtained an inherit- ance, to wit, of heaven and glory. Col. i. 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 lot," in allusion to the division of the land of Canaan among the tribes, which was by lot, Josh. xiv. 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 ac- cording 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 mani- fested in that work might he 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, Matt. X. 6, Acts xiii. 46, so many among them did embrace the gospel, and were converted by it at the first, and before there were any consi- derable number of coverts among the Gentiles, ver. 12. From ver. 11, learn, 1. It is the duty of Chris- tian 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 in pertinent and lively application, in so far as if the word be left unapplied by the preacher, people will either not apply it 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. i. 4 ; for the word rendei'cd, " we have ob- tained an inheritance," may either signify, that they were taken for a lot and inheritance pas- sively, or that they had gotten a lot and inherit- ance actively. 3. Every believer hath already obtained this gloi'ious, excellent, and heavenly inheritance, though not in personal complete possession, 2 Cor. V. 6 ; yet, by right, John iii. 16, in begun possession, John xvii. 2, 3, and by complete pos- session in their head, Christ, Eph. ii. 6 ; for the apostle speaketh in the bypast 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 there- fore freely ; " We have obtained an inherit- ance." 5. Jesus Christ the mediator is that person, in whom believers have this heavenly inherit- ance : as they have all their other spiritual CHAPTER I. 131 blessiugs leading to lieavcn in him ; so also hea- ven itself, he hath purchased it, Heb. ix. 12. He niaketh us lay hold upon it by faith, when it is offered in the promise, Johu xii. 32; we must be in him before we get a rijrht to it, and therefore he is the way to heaven, John xiv. 6. He hath taken possession of heaven in our name, as our attorney, John xiv. 2, 3 ; for, saith he, " In whom," which relateth to Christ, " we have ob- tained 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 where- on to rely in ourselves, "have obtained an in- heritance freely." 7. As none come to heaven, but such as are from eternity predestinated to it by God ; so all those things, whether they he mercies. Gen. 1. 20, or crosses, Amos iii. 6, which come as it were by chance to us, or without our foresight, are well foreseen, and wisely ordered by God : for he raentioneth predestination, and God's pur- pose to bestow this inheritance, which came to them as it were by lot, and without their fore- sight ; " We have obtained an inheritance, being predestinated according to the purpose." 8. The providence of God is extended to all things whatsoever, neither is there any thing which falleth not under his efficaciovts working : he not only gave a being unto all things created at the beginning, Gen. i. 1, but doth continue them in their being, Heb. i. 3 ; and concurreth with all the second causes in their working, Acts xvii. 28 ; yet so, as God is not the author of sin : because, though the real action, to which sin adhereth, be from God, Job i. 21 -, yet, the deformity of that action, in so far as it is a trans- gression of the law, seeing it is not a real being, but a deficiency from being ; no real etiect, but a defect. Therefore it is not from God, but from the sinner only : for, saith he, speaking of God, " Who worketh all things:" which cannot be restricted to the fore-mentioned blessings, but must be extended to all things whatsoever, see- ing 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 be- ing his only rule by which he worketh ; so his will is alwaj^s 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 ab- solute 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 there- by 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 esta- blished. Acts ii. 23, and iv. 27, 28 ; for, saith he, " \Mio worketh all things according to the coun- sel 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 favouring 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 accord- ingly ; there is no such doubtful inquisition or previous deliberation in God in order to his working; his will alone is instead 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 ac- cording to the will of h!s 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 ver. 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 it- self; so it is the duty of tliose 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. ii. 9. They are not always to dwell upon complaints of themselves, but sometimes should 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 glori- ous 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 EXPOSITION OF EPHESIANS. later, depencleth 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 peo- ple, 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 elec- tion 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. XV. 8 ; so when it was preached it wanted not fruits among them, though they were a peo- ple to be cast ofif, enemies unto all good, had crucified the Lord Jesus, 1 Thess. ii. 15, 16 ; for they were of those Jews " who first trusted in Christ." 5. It is no small privilege for any, whether person or people, to be trusters in Christ, before others, it is a matter of their commendation, Rom. xvi. 5, it glorifieth God, in so far as their example and experience may prove an encourag- ing motive unto others, 1 Tim. i. 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 Gen- tiles, even " that they first trusted or hoped in Christ." Ver. 13. la 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 inherit- ance 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 tbe person of those Ephesians, that hereby he may show they were as much in the debt of God's free grace for salvation, as the believing Jews.. In order to which he holdeth forth, first, the benefit which they had received from Christ, even the same which he showed was bestowed upon the believing Jews, to wit, the heavenly in- heritance, 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, ver. 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 in- heritance. Secondly, he setteth forth the mean whereby they obtained this excellent benefit, even their hearing of the doctrine of the gospel, which he describcth from its excellent nature, as being the word of truth, and from that great good which it revealeth and offereth, even salva- tion. Thirdly, he mentioneth a work of God's Holy Spirit upon their hearts after they had be- lieved, which is here called sealing, by a meta- phor taken from the use of seals and signets among men, Avhich are chiefly used for putting a difference betwixt true writs, and those which are counterfeit ; so that this work here called sealing, did sei've to evidence the truth and ideal- ity of somewhat which might otherwise have been questioned, and particularly, with relation to the apostle's present scope, it did serve to evi- dence the reality of their right to the glorious inheritance, the truths of the gospel, and the sin- cerity 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. iv. 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. ii. 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. Fourthlj', 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 be- stowing of the Holy Spirit upon them, and his sealing of them by his sanctifying grace, did serve even to be an earnest of the heavenly in- heritance, the full possession whereof being de- layed 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 re- demption of the purchased possession," that is, \mtil the day of judgment, at which time those who are purchased by the blood of Christ, and are his possession and peculiar people, shall ob- tain complete redemption and full deliver}' from sin and misery ; in which sense redemption is taken, Rom. viii. 23. And sixthly, he showeth the end which God purposed unto himself in all CHAPTER I. this, even the same which he mentioned for- merly, ver. 12 ; to wit, " the praise of his glory." From the benefit which those Gentiles re- ceived, (besides what is marked upon the parallel place, ver. 11,) learn, 1. Though it was the pre- rogative of the Jews above the Gentiles that Christ was first preached unto them, and ac- cordingly some of them did first trust in him, (see ver. 12,) yet God hath made both Jew and Gentile equally to partake of all other things, as well of those which concern salva- tion itself, as of the means and way of attain- ing 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 beheving Gentiles ; " In whom 3'e also have obtained an inheritance," saith ho. 2. It is a thing highly observable, and much to be taken notice of, that the Gentiles, who were profane dogs. Matt. xv. 26, not a people. Dent. xxxii. 21, without God, (chap. ii. ver. 12,) should be set down at the children's table, and have full access to free grace and salvation, and all spiritual blessings tending to salvation equally with the Jews, who were God's only people, separated to him above all people, Exod. xix. 5, to whom did pertain the adoption, glory, covenants, &c. Rom. ix. 4 ; for Paul cannot speak of this without an also, which is a note of exaggeration, and height- eneth 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. x. 14, is the ordinary mean whereby faith is wrought, and consequently a right is con- veyed 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. Acts xvi. 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, Psa. xix. 9,) but also the truths of the gospel are most excellent truths, as being most remote from ordi- nary knowledge. Matt. xvi. 17, most profitable to lost sinnei-s. Tit. ii. 1 1, and do manifest the praise of God's glorious attributes, Luke ii. 14, more tlian any other truths : besides, the gospel doth clearly hold forth the truth and substance of all j these dark and legal shadows, John i. 17, for by I " 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 tidings 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 sal- vation, and a possible way for attaining to it, which the law doth not, Gal. iii. 21, but also being the power of God to salvation, Rom. i. 16, and the mean which God doth bless for making us embrace by faith the offer of salvation, Rom. x. 14, 15, and for working all other saving graces in the elect. Col i. 6, for the apostle calleth this doctrine " the gospel," or glad tidings, " of sal- vation." 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, and is fully satisfied with : it findeth death in threat- enings, a burden of work in precepts, but in Christ and the gospel it findeth the way to hea- ven 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, bring- ing along 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. iv. 1.3; 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 gos- pel, and Christ in the gospel, by believing, will have the grace of sanctification and holiness of life following upon their so doing, as also some- times some measure of joy, peace, and sensible comfort : for as I cleared, by the seal is meant those graces ; and " after ye believed, ye were sealed," saith he. 4. Even real believers have need of confirma- tion and sealing, as being ofttimes exercised and tossed with several doubts and scruples, both concerning the truth of the gospel, and promise in general, Mark ix. 24, and the reality of their own closing with, and interest in the promise, Psa. Ixxxviii. 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 EXPOSITION OF EPHESIANS. 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 hy the Spirit of God upon the hearts of believers in or- der to their confirmation, although they some- times 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 wit- ness by water, spoken of 1 John v. 8, there being no other thing but the truth of God able to pro- duce such strange and supernatural eli'ects 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, see- ing holiness of life is the inseparable effect of saving faith and interest in the promise. Acts xv. 9, for by the seal is meant 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 concern- ing 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 suflicient confirma- tion ; but on the contrary, we are, first, to set our seal to God's truth, by believing and ventur- ing our salvation upon it, and then we may ex- pect next to have God setting his seal upon our heart in order to our confirmation : for that is the order here set down j " In whom after ye be- lieved, ye were sealed." 8. The sanctifying of our natures, and adorn- ing 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 sanctifica- tion, and of all saving graces in believers. Gal. v. 22, and " the Spirit of promise," not only, because he was promised to be abundantly poured out upon believers under the New Testament, Acts ii. 16, but also his office is to seal and con- firm by his gracious operations the promises of the gospel to believers, Rom. viii. 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 human in Christ ; yet he is not only with them in his essence and being, as he is present every where, Jer. xxiii. 24, nor yet in respect of his working by a gene- ral providence only, as he is present even with wicked men : for in him they live, move, and have their being. Acts xvii. 28, but he resideth in them, as in his own temple, by his special and saving operations, w hereby he not only bestow- eth upon them the habits of all saving graces at their first conversion, Ezek. xxxvi. 2.5, 26, but doth also by his immediate, strong, and special influence daily preserve those graces in life, John X. 28—29, actuate them, Phil. ii. 3, and ordinarily maketh them to grow, Hos. xiv. 5 ; lor whereas the word Spirit in the former verse is in the neuter gender, he repeats it here by a mas- culine 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 awaj', and is reserved in the heavens, 1 Pet. i. 4, is only wor- thy 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 them- selves to God by faith, in way of covenant and paction, Isa. Iv. 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, Phil. i. 23, and God may get glory from the heirs of heaven here upon earth, and among earthly men, by being the means of salvafion unto some, Matt. v. 16, and of conviction and just condemnation unto others, Heb. xi. 7 ; for the metaphor of an ear- nest, used among merchants, when the sum cove- nanted 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 bur inheritance." 5. The Spirit of the Lord sealing believers, and those saving graces of the Spirit which he worketh in sealing, do serve for tlie same uses in relation to the covenant of grace, wherein hea- ven and glory is promised to believers, for which an earnest doth serve in a civil bargain : for, as CHAPTER I. 135 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, John xvii. 3, and though but a small part of it, 1 Cor. xiii. 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, Phil. i. 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. iii. 17, and whom he manureth and muketh fruit- ful, John XV. 2, so he hath purchased them, to •wit, by paying a price to provoked justice, 1 Cor. vi. 20, and by force from Satan their old possessor and master, Heb. ii. 14, 15, and pur- chased 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. i. 13, yet their complete redemption is but to come, to wit, from sin at death, Heb. xii. 23, and from misery, not until the last day ; then, and not till then shall their bodies be raised up in glory, and their redemption be full and complete, Rom. viii. 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 re- demption of the purchased possession." From the end proposed, see what is already observed upon ver. 6, and ver. 12. Ver. 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 sen- tence and word almost, he doth break forth the high esteem which he had of God's free grace in Cdrist. and thereby doth confirm their faith ; be- sides, 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 persGvere 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 in- stanceth 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 re- port which he had of them, ver. 15,) he made conscience to continue in the duties of thanks- giving and prayer to God for them, ver. 16. From ver. 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 tha.t obedience which they so much press, by their own example and practice: for so the apos- tle, 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 re- ligion of others. Secondly, not rashly, or with- out such grounds in the person whom we com- mend, as charity, at least, may rest upon. Thirdly, impartially, and not factiously crying up some, and decrying others who are equally deserving, Jude 16; for Paul's "hearing of their faith and love," 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 apos- tles, every one had not faith ; and so is it yet, all are not Israel who are of Israel, Rom. ix. 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 gos- pel, preached among a people, without which the word cannot profit, Heb. iv. 2, and by which we j are united to Christ, and have right to all the spiritual blessings purchased by Christ, who is I the chief object of faith, whom it doth apprehend, as he is ofi'ered in the prf)mise ; for Paul doth . mention their faith in Jesus Christ as an excellent : praiseworthy fruit of the gospel, for which he ! 136 EXPOSITION OF EPHESIANS. 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 John iv. 12, is an excellent praise- worthy fruit of the gospel preached among a people ; especially when the saints have most of this love, as rese'mbling 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, James ii. 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 John v. 3, and the chief of God's commands, next unto love to himself, is, that we love our brother, 1 John iv. 21 ; for the apostle here, as elsewhere. Col. i. 4, 1 Thess. i. 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 ver. 16, learn, 1. As the duties both of thanksgiving and prayer ought to be made con- science 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, Psa Ixxvii. 7, com- pared with X. 11; and the exercise of prayer doth elevate the heart somewhat towards God, and so in some measure warm the afiections with love to God, Psa. xxv. 1, and thus disposeth much for the duty of thanksgiving : for the apos- tle 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 oft' 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 apos- tle 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 off'ereth, we are said to do it without ceasing. 3. The ministers of Jesus Christ especially ought not to be puft'ed up with any success which the Lord is pleased to g ve unto their labours, or sacrifice to their own drag or net, Gal. vi. 13 ; but would ascribe the praise thereof to God, who alone maketh his people to profit, Isa. xlviii. 17 ; | for Paul, hearing of their faith and love, " ceased ! not to give thanks for them to God." j 4. As it is the duty of one Christi.in to pray l for another, and especially of a minister for his i flock, so our prayers for others will avail little, | except we be daily making conscience of praying 1 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 re- member them. : 5. As to the occasion of his praying for them, see upon Col. i. 9, Doct. 1. Ver. 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 know- ledge 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, Psa. xxii. 10 ; as he is our Mediator, Psa. xl. 8 ; and with rela- tion to that covenant of redemption betwixt God and Christ as mediator, Heb. ii. 13. And "the Father of glory ;" so called, because he is in his own nature infinitely glorious, Psa. cxlv. 5, the fountain of the whole Godhead, and all the divine attributes in the Son, Psa. ii. 7, and Holy Ghost, John xiv. 26 ; for " glory " is sometimes taken for the Godhead and divine attributes, John ii. 1 1 ; and because he is the first cause of all that glory which is in any of the creatures, Psa. viii. 5. And lastly, he is the object of all glory, to whom all glory is due from the creatures, Psa. xix. 1. Secondly, he showeth what he sought in prayer, even " wisdom," or a further increase of that wis- dom and saving knowledge of divine mysteries whereof the Spirit of God is the author, mentioned ver. 8, together with a clearer insight in Scrip- ture 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 ex- pressed what he meaneth by this Spirit of wis- dom, 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 wis- dom 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 CHAPTER I. and what he prayed for from God unto them ; not to gain applause from them, (for that is con- demned, Matt. vi. 5,) but that he might excite them unto prayer for themselves, and to endeavour after those things which he sought : " Making mention of you in my prayers, that God may give you," &c. 2. Though we are not of necessity to stint our- selves unto a set form of words in prayer, Rom. viii. 26, yet "we would have set purposes con- descended 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 Paxil 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 ig- norant of us, Isa. Ixiii. 16, nor yet to the angels, who (though they be near unto us, 1 Cor. xi. 10, yet) know not the secrets of hearts, Jer. xvii. 10, and so are unfit to receive our prayers ; beside that there is no warrant in Scripture for praying j uuto any such, but to God alone : hence the apos- tle directeth his prayer unto God, even "that the I God of our Lord Jesus Chi'ist may give unto you," Sec. I 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 con- ceptions of ours concerning him, as may most strengthen our faith in the expectation of what we seek, and may strike our hearts with reve- rence 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 G(.d 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. iii. 17, we may be looked upon bj' the Father, as clothed with his righteousness, Phil. iii. 9, whereby both our per- sons and imperfect prayers shall be accepted of by God through him, Heb. xi. 4 ; for Paul, whose practice here is a directory for prayer, doth ap- propriate Christ to himself as his own Christ : " The God of our Lord Jesus Christ." 6. It is necessary also, in order to the same end, that in closing with Christ we do not part or divide him, but appropriate to ourselves the fulness 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 fulness, to wit, " of Lord," which implieth his power and sovereignty over all things for the believer's good, Phil." ii. 9—1 1 . "Of Jesus," which signifiet h a saviour, and pointeth forth his great work and errand to the world to save sinners. Matt. i. 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, Psa. xlv. 7, " The God of our Lord Jesus Christ." 7. As " wisdom," or the saving knowledge of divine mysteries, is necessary uuto a Christian : so, even those who are effectually called, and have a good measure of this gi'ace 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. xiii. 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 Chris- tians are to seek after, is not at all that carnal wisdom, which is enmity to God, James iii. 1.5, nor yet chiefly that natural wisdom, or know- ledge of the hid mysteries of nature, Eccles. i. 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. viii. 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, James iii. 17, by the use of other lawful means, Prov. ii. 1, &c., and must be sought from above, James i. 5. It humbleth the man who hath it, Job xlii. 3, 5, 6, it is operative upon the heart, and worketh love unto the thing known, John iv. 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, imme- diate way, without the help of human means, unto the prophets and apostles, Eph. iii. 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 re- vealed in Scripture, 2 Tim. iii. 15, &c.; 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 as our own, and with special application to ourselves, and so, as we give due honour, respect, and reve- 138 EXPOSITION OF EPHESIANS. 1 rence 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 hut these of near rela- tions, or whom we prosecute with that respect and honour which is due unto them, as the ser- vant is said to acknowledge his master. Now Paul giveth this as the sum and compend of saving wisdom, while he saith, " In the know- ledge of him," to wit, of Christ, or, " in the acknowledgment 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 taust be also a removal of that natural darkness and blindness which is in our understandings, whei'eby we may be en- abled to take up that which is revealed, even as to the beholding of colours by the outward sense, there must not only be an outward light to make the object conspicuous, but also the faculty of seeing in the eye : a blind man cannot see at noon-day, nor yet the sharpest-sighted at mid- night. Thus, for the taking up of things hea- venly, the apostle prayeth both for a " spirit of revelation," to make those truths conspicuous, and for a new power of discerning in the under- standing, that they might be able to take up the truth so revealed : " The eyes of youi- under- standing 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, Phil. ii. 12, for Paul prayeth not that their understanding might be destroyed but enlightened : " The eyes of your understanding being enlightened." Ver. 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. viii. 24, Col. i. 5, and the " hope of their calling," because at their conversion they were called to the parti- I cipation of those things ; next, more fully ex- plained, while they are called " an inheritance," I which is most excellent, as being both " rich " and "glorious," and appertaineth only to the I saints and those who are renewed by the Spirit j of God ; for the particle rendered " in " the saints, I doth signify in, or amongst, and is so read Acts xxvi. 18. 1. As effectual inward calling, whereby wi are made a willing people in the day of God' power, Psa. ex. 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 ef 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. vi. 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. i. 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 be- lievers, are known in part and in general, 1 John iii. 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 be- lievers, 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. Ixiv. 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. ii. 9, for he prayeth that even the called Ephesians " might know what is the hope of liis 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 con- cernment to make them seek after these things being so known, Phil. iii. 14, to sweeten the bit- terness of their cross, Rom. viii. 18, furnish them with matter for sweet meditation upon heaven and things heavenly, Phil. iii. 20, and to make them more vehemently long and desire after the actual possession of those things, Phil. i. 23, for Paul's praying for wisdom, that they " may know the hope of his calling," implielh 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 adop- (CHAPTER I. 1.0 I lion of children, and so are made heirs and co- heirs with Christ, Rom. viii. 17 ; for the apostle, explaining what those things hoped for are, call- eth them an inheritance and his inheritance : " And what the riches of the glory of his inheritance." 6. This heavenly inheritance is a rich inherit- ance, as wanting nothing to make the state of those who enjoy it completely happy, and giving I full satisfaction and contentment, Psa. xvii. 15, I and therefore it is called " the riches of his inhe- I ritance," that is, after the manner of speech much i used among the Hehrews^: " A rich inheritance." I 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. xiii. 12, the place shall be glorious, 2 Cor. xii. 4, the company glorious, all the glori- fied saints and angels, Heb. xii. 22, 23, our souls and bodies shall be glorious, Phil. iii. 21, and our daily exercise shall be glorious, even to give glory unto God for ever and ever, Rev. vii. 9, 10, for therefore it is called " the glory of his inherit- ance," 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. xii. 14, for he saith, " It is an inherit- ance 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 has 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 raentioneth their knowing the hope of his calling, as one end or part of that wisdom which consist- eth in the knowing or acknowledgment of him, spoken of ver. 17: "That ye may know the hope of his calling," &c. Ver. 19. And what is the exceeding greatness of his power to us-ward who believe, ac- cording 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 exerteth in and towards believers, in his bestowing upon them saving grace, and car- rying on of that work, in despite of men and de- vils, from step to step, until grace shall be crowned in glory, and they actually installed in the pos- session 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 hyperboli- cally great ; for so the word in the original sig- nifieth. Secondly, from the object towards whom this power is exercised, to wit, believers. And, thirdly, from the principle and fountain from whence this 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. xviii. 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. xxvii. 4. DOCTRINES. 1. So unworthy is any of the lost sons of Adam of this heavenly inheritance, Eph. ii. 3, so great and insuperable are these difficulties which are in their way to it, Eph. vi. 12, and so weak and impotent are they to get them overcome, 2 Cor. iii. .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 consi- deration of this mighty power can answer those doubts wherewith sense of weakness and un- worthiness will furnish a man against the possi- bility 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 exercises in con- verting and carrying on the work of grace to glory in the elect, is not only great, but exceed- eth 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 Avorld, and working of miracles, is no more evident proof of his om- nipotency in working than this is : for he in- stanceth the exceeding greatness of his mighty power, not in any of those things, but in his working towards believers ; " Towards us who believe," saith he. 5. So averse ai-e 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 xxii. 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 speak- eth of the exceeding greatness of his power, im- plieth so much : " Towards us who believe." 140 EXPOSITION OF EPHESIANS. 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 them- selves; such will speak both more confidently and more thoroughly of this work, there being somewhat of God's work in hearts, which can- not be so fully attained by mere reading or hear- ing, except experience serve as a commentary to understand what is read and heard, Psa. xxxiv. 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 by past, present, or to come. It hath wrought in their first conversion, and bringing them to believing, John vi. 44, it doth work by preserving them in the state of grace, Luke xxii. 32, by actuating their graces in them, Phil. ii. 13, and making them to grow. Cant. iv. 16, and shall continue with them always working until their graces be perfected, and they completely glorified, Phil. i. 6 ; for he expresseth no dif- ference of time wherein it worketh, only that it doth work ; " And what is the exceeding great- ness of his power to us-ward who believe." 8. God's omnipotent and efficacious power, which belongeth unto him naturally and essen- tially 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 great- ness of it ; they are destitute even of the no- tional knowledge of it in a great part, because of the mysteriousness of the subject, John iii. 8, and their little acquaintance with the word, which revealeth the way of God's working in souls, Psa. Ixxvii. and Ixxxviii., 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, Phil. iii. 21, there being much also already wrought in them, and they know it not, but doubt of it, John ix. 11; for though it be a mighty working power, yet it hath a meek, sweet, Psa. ex. 3, secret, Cant. v. 4, and there- fore a not easy discernible work ; thus those be- lieving Ephes'ians were in a great part ignorant of this power, else to what purpose did the apos- tle pray that " they might know what is the ex- ceeding 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, Psa. cxvi. 8, 9, &c., as also in order to our own comfort arising from that our knowledge. Psa. cxvi. 7, and to strengthen our faith and hope in God, Rom. v. 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 of part of that spiritual wisdom which consisteth in the knowledge or acknowledgment of him, spoken of ver. 17. Ver. 20. Which he wrought in Christ, when he raised him from the dead, and set Itim at his own right hand in the heavenly p/aces. 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 ad- mirable effects towards Christ, in exalting him from his low condition, whereby he doth yet prosecute his main scope ; for what greater con- firmation 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 be- stowed upon them ? And, first, that he may commend and clear that mighty power, accord- ing 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 re- surrection and ascension, was put upon Christ, as God-man, far surpassing the glory of all things created, Phil. ii. 9, together with that high power and authority which the same Christ, God-man, hath obtained over all things, to dis- pose of them for the church's good, 1 Pet. iii. 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 human nature, through which his Deity doth shine and manifest itself, is only in heaven. Acts iii. 21, although the effects of this, his power and au- thority, may be and are perceived elsewhere, Acts ii. 33. And that this is intended to be held forth by Christ's sitting at the Father's right hand, is clear, not only from the places presently cited, and the apostle's own explication, which he subjoineth in the verses following, but also from the phrase itself, which cannot be proper, seeing God hath neither right nor left hand pro- perly, John iv. 24, and so must be a metiiphor borrowed from kings and princes, who do set those at their right hand whom they highly honour, 1 Kings ii. 19, or place in any office of chief authority and trust, Matt. xx. 21. CHAPTER I. 141 DOCTRINES. 1. As our Lord Jesus was once among the dead, so he did rise again from death, (see upon Gal. i. 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 woi-k, so, considering what an eminent person Christ was, and how low he was brought, Phil. ii. 6 — 8, and what a height of honour he was exalted unto, Phil. ii. 9, 10, and that he did sustain our person in dying, (the ini- quities of us all being laid upon him, Isa. liii. 6,) and in rising again from death, Eph. ii. 5, 6. Ail those, I say, being considered, this work of raising Christ was an effect of God's extraor- dinary 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 ii. 19, and x. 1?, because it is one and the same power which is in both Father and Son, they being one only God, 1 John v. 7, so he doth ascribe it to the working of his mighty power, spoken of ver. 19, and related unto in this, while he saith, " Which," or " according to which he wrought in Christ, when he raised him from the dead." 3. The self-same omnipotent power, which •wrought in and towards Christ's exaltation in all the steps of it, is engaged for working grace, and carrying on the work of grace in believers, and for performing unto believers whatever they have ground to hope for from his word ; and therefore we may look upon the several effects and proofs of this power towards Christ, as so many pledges that God will, against all opposition, perform whatever be hath undertaken to us ; for he maketh that power, whereby he worketh in be- lievers, 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, sig- nified by sitting at the Father's right hand, was put upon Christ, not before, but after his humi- liation and resurrection from the dead ; for then in his human 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, Phil. ii. 6, yet he did not reign as God incarnate, and clothed with our flesh, until then, having had this divine glory, so that very little of it did appear under the infirmities of the human nature from his in- carnation until then, Phil. ii. 7, 8, but then he did manifest his divine glory, absolute power and authority, in a way incomprehensible by us, in and through the veil 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 human 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. ix. 14, 1 Pet. iii. 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 : lor 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 in- carnate, in and through the human nature : and though in some things it was verified only in the human nature, in so far as it speaketh his obtain- ing 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 human nature from being made hereby omnipotent, om- nipresent, and consequently equal with God, that even whole Christ, considei'ed as Mediator, is in- ferior and less than the Father, John xiv. 28, as having received all this honour and authority from the Father, Matt, xxviii. 18, and admini- strating his kingdom in the Father's name, John V. 22, which he is also to render up unto the Father, 1 Cor. xv. 24, for not only do the Scrip- tures 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." Vek. 21. Far above aU 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 set- ting of Christ at his own right hand, even that which we formerly showed, to wit, that trans- cendent 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 crea- tures, whether in heaven, earth, or hell ; for sometimes good angels are expressed by those titles, Eph. iii. 10, sometimes bad angels, Eph. vi. 12, and sometimes civil powers. Tit. iii. 1, and lest any might apprehend some dignity be- sides, 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 EXPOSITION OF EPIIESIANS. no creature can enter in competition with Christ in glory, dignity, and worth : and withal he ex- tendeth this glory put upon Christ in its dura- tion, 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 ver. 21, learn, 1. The glory and splen- dour of things created hath some aptness in it, if it be not rightly looked on, or I'ather 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 af- firm that there are different degrees and dignities among the angels, Dan. x. 13, and xii. 1, yet, what are their different orders, ofiices, and digni- ties. 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 un- der those titles, and the general clause subjoined, to lay aside, not only angels, but all civil powers, and all created dignity whatsoever from com- peting with Christ in the point of power, excel- lency, and worth ; " Far above all principality, and power, and might, and dominion, and every name that is named." 3. Even the human 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 speak- ing here of that glory which Christ hath by sit- ting 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 prin- cipality, 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 gi-eat concernment for the good of God's people, to make all created glory wax dim and bulkless, Dan. iii. 16—18, to draw their hearts up after and towards him, John iv. 10, to hearten them against those discouragements they usually meet with in doing service to him. Acts vii. 5.5, 56, and to make them more reverent in their approaches to him, Heb. xii. 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 enumeratcth four comprehensive particulars, and addcth a general clause comprising all things, and prefer- reth Christ unto all ; " Far above all principality and power," &c. 5. As there is a world to come, when this is gone, wherein shall dwell righteousness, 2 Pet. iii. 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 ene- mies, Psa. ex. 2, whom he subdueth and destroy - eth, Psa. ii. 9, and gathering in his elect by the means of word and sacraments, Matt, xxviii. 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," &c. From ver. 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 effec- tually called and chosen, Psa. ex. 3, others by constraint, and without or contrary to any pur- pose or intention of their own, beiug liable unto and made use of by his over-ruling power for bringing about his own glory and his church's good, Rom. viii. 28 ; thus devils, reprobates, crosses, temptations, and all creatures are sub- jected 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 Phil. ii. 10, 11, which place is a commentary unto this, " He hath put all things under his feet." Ver, 22. And gave him to be the head over all things to the church, 23. Which is his body, the fulness of him that fiUeth all in aU. 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 natu- ral body, to which he compareth Christ and his church. And, first, he showeth that Ciirist doth answer to the head: which implieth an eminency in him above the church, his body. Cant. v. 10, | CHAPTER together with authority and power over his church to rule and govern her, both visibly by his own officers, dispensing the word and cen- sures, I Cor. V. 4, and inwardly, by tlie powerful operation of his Spirit, John xvi. 13, 14 ; it im- plieth also oneness of nature betwixt him and his church, Heb. ii. 14 ; and fulness of perfection, enabling him to do all the duties of a head to such a great, necessitous, and infirm body, as his church is, Col. ii. 3 ; and it implieth a strict union betwixt him and his church, as is betwixt the head and members in the natural body : the tie of which union, as to the church visible (which is his visible, political, and ministerial body, 1 Cor. X. 16, 17,) is the bond of the covenant of grace, wherein they are externally, Psa. 1. 5, together with a profession of faith in Christ, Acts viii. 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. viii. 9 ; they have also faith in him, and love to him, wrought by his Spirit in them, Col. i. 4, Eph. vi. 24 ; and hereby they are united most strictly to him. And, lastly, the metaphor implieth com- munication of influence from Christ to the church, to wit, an influence of common gifts from his Spirit to the visible church, Eph. iv. 7, &c., and an influence of spiritual life, motion, and of sav- ing grace to the invisible church of believers. Col. ii. 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 me- mory 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 chuixh's union with Christ, but union and order also among the members them- selves, together with diversity of gifts and func- tions, as there are several members in the natural body, 1 Cor. xii, ; it implieth also their receiving influence for life and motion from Christ, Eph. iv. 16, and the duty of subjection and obedience due unto him as head, Eph. v. 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 fulness, 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, iinto which he of grace hath undertaken the relation of head, so that the church is the fulness, 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. xii. 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, fiUeth the all of his body the church, (for the purpose in hand requireth this all to be so astricted,) upon whom he bestowelh a fulness, partly of gifts, and partly of graces, a fulness an- swerable 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. xv. 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 fulness of grace which is in him, John i. 16. DOCTRINES. 1. As Jesus Christ is the Father's gift unto the church ; a gift which is offered unto all within the church, John iii. 16, though not received by all, John i. 11, but by real believers, who, by re- ceiving him, obtain a right unto him, John iii. 36, with 1 John v. 11, 12, and to all those excel- lent saving privileges which were purchased by him, John i. 12, so, whosoever 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 \he 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 be- sides, as being more intimate, amiable, and in a manner more native and natural, and accompa- nied with willing subjection in his church, Psa. ex. 3, even as the superiority which the king's head hath over his own body, or his royal con- sort, 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 emi- nent manner above the domination which he hath over all other creatures. 3. None in any sense can be a 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, &c., which Christ hath taken upon him towards his church, but they who stand under a correspondent rela- tion 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 a head to the church, so the church is his body ; " Which is his body," saith he. 5. As Christ, by taking upon himself those re- lations towards his church which are found amongst men, doth stand obliged unto those du- ties which men are bound to by virtue of such relations, Psa. xxiii. 1, &c. ; so the Lord's peo- ple are allowed and commanded to search unto the duties and privileges following upon such re- lations among men, and from thence to learn ! what to expect from Christ by virtue of that re- lation, and what honour and privileges they do enjoy by standing under that relatiou 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 fulness, even, as the shoulders, arms, breast, belly, legs, and thighs, are the ful- 1 EXPOSITION OF EPIIESIANS. ness of the natural body, so that mystical Christ, made up of head aud members, is not complete and fall without the church, or the least believer in the church ; " Which is his body, the fulness 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 capa- city 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 accord- ing 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 fulness of mystical Christ, he carefully guardeth against a mistake, whereby people might think that theu 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. vii. 18, and unable to help themselves, if it were but with one right thought, 2 Cor. iii. 5 ; so there is a supply to the full of all their empti- ness in Christ, who is made of God unto them wisdom, righteousness, sanctification, and re- demption, 1 Cor. i. 30 ; and communicateth largely and to the full of his own fulness, unto such as are sensible of their own emptiness, John i. 16, Psa. Ixxxi. 10 ; for, " He filleth all in all." _ 8. Before that Christ do thus supply our emp- tiness out of his own fulness, he must first be in us, and united to us by faith, Eph. iii. 17 ; for he is in all whom he filleth ; " Lie filleth all in all." CHAPTER II. In the first part of this chapter, the apostle doth commend the doctrine of salvation by free grace, first, from the consideration of that misery un- der which not only the Ephesians and other Gentiles were before conversion, as being spirit- ually dead, ver. 1, following the corrupt custom of the world, and Satan's suggestions, ver. 2, but even the Jews also, as being enslaved to their own corrupt lusts, ver. 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 inter- nal impulsive cause of that delivery, to wit, God's free grace, 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 mani- festing of God's rich grace, ver. 7. And, fourth- ly, he cleareth, and proveth they were saved only by grace, by removing all other things in- consistent 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 pur- pose, 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 pur- pose 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 gene- rally, ver. 11, and more particularly in five seve- ral branches, ver. 12. Secondly, he declareth their present happy estate of nearness to God and his church through Christ, briefly, ver. 1.3, 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. 1.5, and for reconciling both of them to God, ver. 16. Thirdly, he showeth that this benefit of nearness was published, aud actually communicated unto them by the preach- ing 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. Veb. 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, John v. 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, John xv. 5 ; even as the natui-al life consist- eth in the union of the soul with the body, whereby the man is enabled to move, speak, aud do such other actions as are competent to that life, so that their spiritual deadness doth speak u separation from God, Psa. Iviii. 3, and total in- ability to do any thing which is spiritually good, Rom. viii. 7. The efficient and formal cause of which death he showeth to have been their sins and trespasses ; whereby under two words used indifl'erently in Scripture to express one and the same thing, and both of them in the plural num- ber, 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 omis- sion, commission, aud 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, Acts xvii. 29, 30. CHAPTER II. 145 Hence learn, 1. It is not sufficient that the servants of Jesus Christ do only preach privi- leges, and hold forth unto believers that happy estate unto which they are lifted up through Christ ; it is necessary also that jointly herewith they be calling tliLMU to mind their woful, misera- ble, and lost estate by nature ; that, the one being set forth against the other, both may more clearly appear in their own colours, and that those dan- gerous rocks of growing vain because of what they now are, 2 Cor. xii. 7, and of turning dis- couraged and diffident because of what they once were, Psa. xxv. 7, maj' be eschewed : for the apostle, in the preceding chapter, having spoken much of those high privileges unto which the Ephcsians were advanced by Christ, he doth here mind them of that miserable state where- in God found them ; " And you who were dead in trespasses and sins." 2. There is nothing contributeth more to com- mend the doctrine of free grace to peoples' con- sciences, and so to commend it as to make them closely adhere unto it, both in possession and practice, than the serious perpending of man's woful and altogether hopeless estate by nature : this alone would do much to scatter all that mist whereby human reason doth obscure the beauty of this truth, by extolling man's free will as a co-worker with grace, Rom. iii. 19, 20, and would necessitate the lost sinner to embrace it, and to venture his otherwise hopeless salvation upon it, 1 Tim. i. 15 ; for this is the apostle's scope through this whole chapter, even from the consideration of the woful estate of those Ephe- sians before conversion, to illustrate this doctrine of salvation by free grace, and to confirm them in it ; " And you who were dead in trespasses and sins." 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 deliv- ered them from that misery ; for otherwise the thoughts of sin and misery may, if God should give way, swallow them up. Matt, xxvii. 4, 5. Hence is it the apostle hath so contrived his dis- course here, that all along, while he speaketh of their misery in the first thi-ee 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 pro- per place ; " And you who were dead," &c. 4. Every man by nature, and before conver- sion, is dead, not to sin, (for that is proper to the regenerate only ; see Rom. vi. 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 con- vert himself, Rom. ix. 16, or to do any thing which is spii-itually good, Rom. viii. 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. V. 12, through the merit of whose sin imputed to us, we are deprived of original righteousness, Rom. vii. 18, and a perverse inclination unto all evil hath come in its place. Gen. vi. 5 ; so every man's own particular actual sins do lay him lower under this state of death, and make his de- livery from it more difficult, Jer. xiii. 23 ; for saith he, " Ye were dead in trespasses and sins : " under which are comprehended, as we show, both their original and actual sins. Ver. 2. Wherein in time past ye walked ac- cording to the course of this world, accord- ing 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 thorough remorse for it : which woful 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, Psa. xvii. 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. Matt. xii. 24, and xxv. 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, John xiv. 30, 2 Cor. iv. 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. v. 8, and therefore these must not be here excluded, bnt rather included, as being below the region of the air. It is de- scribed 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 origi- nal, 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 un- der the power of any vice, are said to be the children of that vice, Hos. ii. 4, concerning which obstinate sinners the apostle affirmeth that the spirit of Satan did incessantly and with- out intermission work most powerfully in them, by driving them unto all manner of evil with- out any stay or hinderance. See John viii. 41, 44. EXPOSITION OF EPHESIANS. DOCTRINES. 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 woful 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, speak- ing 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 Avas so, and to point forth that woful death at large in this verse ; " Wherein in time past ye walked," &c. 2. Though even the regenerate have a body of sin and death dwelling in them, Rom. vii. 24, and do sometimes actually fall in sin, yea, even very gross sins, 2 Sam. xi. 4, and xii. 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. i. 1, or to sin without any reluctancy flowing from a spiri- tual principle against that which he knoweth to be sin. Gal. v. 17 ; and so as to walk after sin, by making sin, and suggestions to sin, his guide, whom he doth willingly follow, Rom. viii. 1, although sin may conquer, and carry him as an unwilling captive, Rom. vii. 14, &c. ; for Paul maketh their walking in sin an argument to I^rove 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 to change their former way and course, though they have been never so much rooted in it, and habituated to it : for while he saith, " W^herein in time past ye walked," he im- plieth 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, John i. 29, and is a propitiation for the sins of the whole world, 1 John ii. 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 restricted 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 ex- tended so as to comprehend the godly and re- newed, 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 con- vert, to bestow converting grace upon them rather than on others whom he leaveth in their uncon- verted 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 I before conversion " walked according to the 1 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 inquiry ; 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 woful motions and sug- gestions they follow, and whom they resemble and imitate in their sin and wickedness ; for so much is implied while he saith, " They walked according to the prince of the power of the air," that is, the devil. 8. Though the devil and fallen angels have always a hell, horror, and torment in their con- science wherever they are, 2 Pet. ii. 4, yet they are not always in hell, that place of torment which is prepared for devils and reprobates, Matt. xxv. 41 ; they are also present in the earth and air, and there through divine permission have no small power, even so gi-eat as they are able to move the elements, bring down fire upon earth, Job i. 1 6, raise storms. Job i. 19, to smite men's bodies with several diseases, Job ii. 7, yea, and to take away the lives of men. Job i. 19, and beasts, Mark v. 13 ; which power of theirs in its exercise is al- ways overruled and limited by God, Job i. 12, and ii. 6 ; in so far as his most holy and over- ruling providence doth thereby bring about his own design and purpose, which is either to exe- cute deserved judgment upon the wicked, Mark V. 13, 17, or to exercise and try the godly. Job i. 12, &c. ; for Satan is called "prince of the power of the air," that is, who hath power in the air. 9. As the devils are of a spiritual nature and substance, and cannot be seen by bodily eyes but when they appear clothed with bodies, which be- long not naturally unto them, but for a time are assumed by them, 1 Sam. xxviii. 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 per- ceiveth him not : for as this spii-itual and unper- ceivable 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 tempt eth, 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 praiseworthy virtues and actions seemingly good in men unrenewed, Rom. ii. 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 CHAPTER II. 147 that were iinp>jbSible) 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 implied while unregenerate men are called " children of dis- obedience," that is, men addicted and given over to disobedience, so that they cannot be per- suaded to relinquish it. 11. Satan's way of working in and with obsti- nate godless sinners is most efficacious and power- ful. 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. xxxi. 33; but he can not only tempt to sin, by pro- pounding alluring baits and objects to the outward senses or inward fancy, which he may do to any man, whether good or bad, 2 Sam. xi. 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 yield- ing sometimes to his temptations, 1 Chron. xxi. 1,2; yet he doth not work efficaciously in them, and so as is described in the former Doctrine; for he restricteth this way of Satan's working to unregenerate men ; " The spirit that now work- eth in the children of disobedience." Ver. 3. Among whom also we all had 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 show- eth. 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. v. 21,) and seated itself in all the powers and facul- ties of their souls and bodies, even the under- standing and will not being excepted, Rom. viii. 7, Col. ii. 18 ; for so is the word "flesh" usually taken in the New Testament, John iii. 6, Gal. v. 13, 16. Now, all corruption and sin, even that which is in the mind, is called " flesh," because it is conveyed by fleshly generation, John iii. 6, the fleshly members of the body are the instru- ments whereby all is executed, Rom. vi. 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 meant that corruption which is seated in the inferior part of the soul, to wit, the sensual appetite ; and next, the "mind," whereby is meant 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 for- merly mentioned, are meant their deliberate and fixed resolution to follow those lusts and sugges- tions 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, where- by 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. DOCTRINES. 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 re- proof 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 vehemence, be pufi"ed 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 puff'ed up : " Among whom also we all had our conver- sation." 2. Whatever difi'erences may be among unre- generate 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, John iv. 9, though the Jews had many external reli- gious privileges which the Gentiles did want, Rom. ix. 4, 5, and though some both of Jews and Gentiles were not enslaved to such vile and fleshly lusts as others were, Phil. iii. 6, yet Paul 148 EXPOSITION OF EPHESIANS. 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 tlie flesh." 3. They who in their unconverted estate have led a blameless life before the world, (and there- fore have thought their condition abundantly good, Phil. iii. 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 faith, Heb. xi. 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 ad- vantage, Matt. xiv. 5, and that the more blame- less they were before the woi-ld, spiritual pride did abound the more, Phil. ii. 7, and so were more loathsome to God, James iv. 6 ; for Paul, whose life, even in his unrenewed estate, was blameless, Phil. iii. 6, being now converted, af- firmeth of himself as well as of others, " Among whom also we all in time past had our conversa- tion 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 fol- lowed ; 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 in- fected with sin by nature, so that not only the sensual part, but even his will and understanding, are corrupted by it, there being not only ig- norance, but also mistakes of God and good in the understanding, 1 Cor. i. 23, a crooked per- verseness and averseness from that which is spiritually good in the will, Rom. viii. 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 for- mer 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 to- Avards 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 thorough consent to the sinful motion, and a fixed resolution to act it after deliberation and advice, and is that kind of lust spoken of Matt. V. 28. And lastly, the "fulfilling" those wills and desires of the flesh, that is, the actual committing of sin so I'esolved upon. 7. Every unregenerate man, come to age and discretion, is a slave to sin in all the fore-men- tioned degrees ; for Paul afiirmeth here of him- self, 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 con- versation 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 con- ception, Psa. li. 5, and therefore, in the course of divine justice, liable to the stroke of God's vin- dictive 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 whei'cin 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 born within the visible church have a right to church privileges even from their birth and by nature, which others have not (see Gal. ii. 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. Ver. 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 woful state, and that in such a lively, ravishing, and comprehensive strain of speech, as might not only inform their judgments, but also work upon their affections to embrace and adhere unto those truths which he here deliver- eth, 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 Avas acted herein, not from their worth, but his own abundant mercy, which attribute of mercy doth CHAPTER II. 149 his favour and good-will, ■with relation to his people's misery. And withal, he siiowcth that it was only his great and ancient love to- wards them, which set his mercy on work in order to their delivery. Next, ver. 5, having resumed what he spoke of their miserable case, ver. 1, (but so, as he ap- plieth 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 meant the Lord's work of regenera- tion, and bestowing upon them a spiritual life of grace, in opposition to that spiritual death for- merly spoken of, together with all those benefits which acconlpany and flow from regeneration in this life. And they are said to have been quick- ened with Chi-ist, though not in their own per- sons, (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 quicken- ing after death was a sure pledge that they, every one in his own time, should be quickened also, 1 Cor. xv. 20, and that by the virtue pur- chased by Christ's death, Rom. viii. 11, and to be applied unto them by him, who is now alive, and liveth for evermore for that end, Heb; vii. 25 ; and therefore the apostle expresseth God's 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 verse 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 ex- presseth the freedom of those, in opposition to any merit or worth in the persons to be saved, which might procure their salvation. DOCTRINES. 1. The ministers of Christ would not only in- culcate 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 timeous for them to open up the riches of God's free grace and good- will, to save the vilest of sinners, and what he hath freely done for bringing about salvation to their hand ; for the apostle, having set forth unto the life the natural misery of those Ephesians, doth now open up the rich treasures of God's free grace in Christ ; " But God, who is rich in mercy." 2. The Lord's ministers, when they fall upon this subject of God's 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 Lord's 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 en- able a minister to speak to the commendation of God's free grace in the salvation of sinners, with that fulness, sense, life, and affection, as he ought, than a deep insight into his own misery, and the gi'eat 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," &c. 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 quicken- ing, Rom. ix. 16, but also much to oppose and resist it, 2 Cor. x. 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. xxxi. 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 Ephe- sians, 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 exer- cise of this attribute of mercy, which will appear, if we consider that there is no creature towards which he doth not exercise his mercy, Psa. civ. 24, and that mercy is exercised, not only without, but also often contrary to the deserving of those upon whom it is exercised, Ezck xxxvi. 21, 22, so there is nothing wherein God doth more mani- fest 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. xvi. 3, &c., and bad deservings of the object, Jer. xiv. 7, the great good things which are bestowed upon those miserable objects, Luke xii. 32, the course taken for satisfying divine justice, that so those good things might be without wronging of justice bestowed, John iii. 16, and the multitude of sins which mercy covereth in those objects, not only before their conversion, Isa. Iv. 7, but also after it, Prov. xxiv. 16 ; — all these, and many consi- EXPOSITION OF EPHESIANS. derations 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, 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 con- verteth doth not begin when they are converted, but is of a more ancient, even au eternal rise, chap. i. 4 ; so it is not an ordinary, but a great love wherewith he loveth them. The infinite dis- tance betwixt him and them, Psa. viii. 4, his loving them when they were yet enemies, Rom. V. 8, the great things bestowed by his love, Rom. V. 6 — 8, and his unchangeableness in his love, even notwithstanding of great provocations to the contrary, Psa. Ixxxix, 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 hin- dereth 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 hea- ven 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 by-past time. 10. The doctrine of our natural misery and spiritual death through sin, is a lesson most neces- sary to be learned, which we have no great plea- sure 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 na- tural 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. viii. 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. xxxvi. 26, 27, which powers are also continually actuated and excited to their work by renewed influence from the Spirit of God, Phil. ii. 13, and accompanied ofttimes in their actings with assurance of God's love, Rom. viii. 16, peace of conscience, Rom. v. 1, 2, and joy unspeakable and full of glory, 1 Pet. i. 8, whereby also they have not only a right unto, John iii. 16, but also the first fruits and begun possession of eternal life, John xvii. 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 interces- sion, who behoved to satisfy divine justice, and thereby acquire unto us those things which love and mercy had prepared for us, Isa. liii. 5, seemg they were all lost in Adam, Rom. v. 15, 16, and who, being now exalted, doth also apply them to us, Acts V. 31, for, notwithstanding of what was said, ver. 4, of God's mercy and love, as the in- ward 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 notwithstand- ing 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, John iii. 16. It was of grace that the Son did undertake, John xv. 12, 13 ; and it is no less grace that what he did or suffered should be accepted in our name, Rom. iii. 24, 25. So that all is of grace and free good- will, as to us : for the apostle, having pointed at the necessity of Christ's mediation, in order to their 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 call- eth " quickened " in the former part of the verse, CHAPTER II. 151 he calletli "saved" in the close, so that he taketh the one for the other : " He hath quickeued us — by grace are ye saved." Ver. 6. And hath raised us up together, and made us sit together in heavenly places in Christ Jesus : Here are the other two branches of their deli- very, 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. ii. 18, Matt. XXV. 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 attor- ney-general, John X. 15; therefore he was judi- cially 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 vre 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 dependence which their resurrection and glorifi- cation have upon Christ, 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 thun that of a simple prediction and promise, even such cer- tainty 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. xv. 20, and cause of our resuiTcction, Rom. viii. 11, which holdeth also in his glorification. DOCTRINES. 1. The fruits and effects of God's 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 daj', 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 be- lievers, are here expressed, while it is said, "and hath raised us up together, and made us sit toge- ther in heavenly places." 2. Those, and those only, shall partake of the resurrection of the just, which is to life everlast- ing, John V. 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 quick- ened us, raised us up, and made us sit in hea- venly places." 3. As it is a thing full of difficulty to be be- lieved, 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. iv. 14, with 16 — 18, and their courage against death more strong, 1 Thess. iv. 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 glori- fied with and in Christ their head, Col. iii. 1, even by having their conversation in heaven, while they are yet upon earth, Phil. iii. 20, for that they might be persuaded of their future re- surrection 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 hea- venly places." Ver. 7. That in the ages to come he might show the exceeding riches of his grace in his kindness toward 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 men- tioned, towards those Ephesiaus 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 demonstra- tion (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. i. 12 — 14, but also for the encom-agement of all vile sinners unto the world's end, to draw nigh unto God for mercy in Christ, as being ani- mated hereto by this example and infallible evi- dence of the exceeding riches of God's grace ; for so doth the apostle more fully explain his own meaning, 1 Tim. i. 16. And in the close of the verse, he showeth wherein that convincing evi- dence 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 fonnerly mentioned of his mercy, love, and free grace, flowing from his good, gen- tle, and bountiful disposition ; and this " towards them " whose misery Avas formerly described : and " through Christ," as the purchaser and ap- plier of all those. DOCTRINES. 1. As there is grace, yea riches and abundance of grace in God, even such as exceed all expres- sion, 2 Sam. vii. 20, all comprehension, Isa. Iv. 9, yea, and all the sins of creatures, Rom. a. 20, so, the more a man doth dwell upon this sweet sub- ject, his thoughts and apprehensions of it will be the more enlarged, and Ijis expressions also will in some measure go along with his thoughts : for EXPOSITION OF EPHESIANS. the aposlle, 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 Yileness, to believe the exceeding riches of God's grace towards lost sinners, and to believe it especially with application unto themselves. Acts ii. 37, so, the particular instances and examples of God's mercy and grace towards 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. i. 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 show- eth that God gave such instances of mercy and grace in those primitive Christians, that he " might show forth," as it were, by demonstra- tion and evidence, " the exceeding riches of his grace," and this in order to the encouragement I 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 exceed- 1 ing riches of his grace, and so a greater encou- ragement for those who are yet in their gi-aceless 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 — 3, which did tend to show forth the exceeding riches of his grace, which the apostle also hintethat, 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, re- vealed to his servants, and accordingly made known by them to the church, that the glorious light of the gospel, though opposed by the fury and industry of men and devils ; yet should never be totally extinct, but was to be preached, be- lieved, and obeyed in some places 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 judgment, 1 Cor. x. G, are speaking lessons unto those who are in the ages following, as holding forth both matter of praise unto God manifested in those, Psa. cxxxvi. 10, Sec. as also matter of instruction, in our duty, to us, 1 Cor. x. 6. so that the after-ages, in this respect, arc 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 gracious dealing with believers in the present age, should accresce unto the following ages ; " That in the ages to come he might show ihe exceeding riches of his grace." 6. As all those benefits which come to believ- ers, 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 benevo- lence, which are common to all the creatures, Psa. cxlv. 9, do flow from God, as creator, in the channel of common providence, Psa. civ. 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 conveyed 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 conveyed, he saith, " In his kind- ness towards us through Christ Jesus." 7. The lively and serious consideration of those excellent benefits flowing from God's mercy, grace, good-will, 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 wis- dom, set on work by eternal love, hath found out for conveying 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." Ver. 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 comprehen- sive 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 meant God's free favour and grace in him, not the efl'ects of this grace, good works, or grace inherent in us ; for those are expressly ex- cluded, 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 apjily to ourselves Jesus Christ, and his righteousness offered freely in the gospel, in order to our salvation, Rom. iii. 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, CHAPTER II. whether pi'erogative, privilege, natural, or ac- ! quired worth, from being the meritorious procur- |ing cause of their salvation, or of any part of it; I the truth whereof is more than evident from what I is said of their spiritual death in sins and tres- passes, vei". 1 — 3, and therefore he ncedeth not bring any new argument to prove it. Secondly, hy 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. DOCTRINES. 1. Though the ascribing of salvation unto works, is not wholly inconsistent with and de- structive of God's grace from having any influ- ence 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 cove- nant 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 ex- ceeding riches of grace, which God intendeth to set forth by that way of salvation which is pro- pounded in the covenant of grace : for the apos- tle being here to prove, that God's way of saving those Ephesiaus 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 gi'ace, and fi"om 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 heaveu given among men whereby we can be saved, but the name of Jesus, Acts iv. 12; for therefore doth the apostle so frequently change the person in this first part of the chapter, while he sometimes spcaketh 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 be 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 standcth not much to which of them he doth speak ; for "by gi-ace are ye saved," saith he. 3. As believers are in some sense already saved, not only because they have salvation be- gun in their new birth, which is a passing from death unto life, 1 John iii. 14, but also they have complete salvation in right and title, 1 Cor. iii. 21, 22, and in the earnest of it, Eph. i. 14, so, the whole work of their salvation, from its first step in regeneration unto its last step in their glorifi- cation,.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 impul- sive cause thereof, in opposition to our worth, is a thing that the Spirit of the Lord is very care- ful of, the glory of his free grace being all which he seeketh after in our salvation, chap. i. 6, and a thing which men do naturally incline to in- trench upon, and to rob him of, either in whole or in part, Rom. x. 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 i. 29, but also and mainly, because faith doth not justify or save us for any worth in it- self, or as it is a work, (for all works are ex- cluded, ver. 9,) but for the worth of its object, Jesus Clirist, and of his righteousness, Rom. v. 19, which faith apprehendeth, Phil. iii. 9, for the apostle ascribeth their salvation both to grace and faith ; " Ye are saved by grace through faith." 6. Though God's free grace, favour, and good- will 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 he saved do lay hold by faith upon the ofl'er of salvation in the gospel, and of Christ's righteousness, whereby salvation is ac- quired, 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, John iii. 16, but also be made meet to partake of that heavenly inheritance. Col. i. 12, their natures being re- newed, when the habit of faith is wrought in them by God, 2 Cor. v. 17, and their hearts also being purified by the exercise of that grace. Acts XV. 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 righteous-, ness of Christ, (see Doct. 5,) yet it excludethall' things in ourselves, whether dignity of our na- ture, the enjoyment of civil or ecclesiastic pri- vileges, nobility of descent, all our common or more special gifts and endowments, 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 op- poseth 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 EXPOSITION OF EPHESIANS. to be received from him in time coming, which occasioneth the bestowing of gifts among men ; salvation is indeed a gift, but not such a gift : for it is a gift without all rise from any thing in our- selves ; " And that not of yourselves, it is the gift of God," saith he. Ver. 9. Not of works, lest any man should boast. He further explaineth in what sense their sal- vation did come from free grace, and proveth it by other two arguments, which do also confirm the two former. The first, taken from the re- moval 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 glorification might be taken away from man, as being, in the meanest respect, a saviour to him- self, and that all the glory might be ascribed completely unto God in Christ, (see 1 Cor. i. 30, 31 ;) which end could not have been obtained, except they had been saved by grace, and not of themselves. DOCTRINES. 1. Though the word grace, in Scripture, be sometimes taken for the saving graces of God's Spirit in us, 2 Pet. iii. 18, yet, when salvation is ascribed unto God's grace, we are always to un- derstand grace in God, that is, his free favour and good-will, and not grace inherent in us, or good works, the exercise of that grace : for the apostle establisheth grace, ascribing our salva- tion 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. Ixiv. 6 ; they are a debt, which we owe unto God, Luke xvii. 10 ; the power and activity whereby we do them is given of God, Phil. ii. 13, and therefore we can merit nothing, and least of all salvation by them, at God's hand. Thus the apostle^ex- plaineth 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. vi. ver. 4, Doct. .5,) yet the way wherein salvation is conveyed unto sin- ners, is so contrived, that no ground is left for man to boast in himself for any thing which his wisdom, goodness, power, or M'orth do contribute for bringing of his own salvation about, either in part or in whole: from the first step thereof, elec- tion, 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 hatb man matter 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 re- newed 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 afiirmeth that works, even good works, which " we are created unto in Christ Jesus," ver. 10, ai'e 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 Piom. iii. Ver. 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 a holy life, as altogether unneces- sary ; 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 speak- eth in the first person, including himself and the believing Jews) are God's workmanship, that is, renewed, and made over again by God's creating power through the intervening 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 be- hoved of necessity to walk in their journey to heaven : which, as it proveth the undeniable ne- cessity 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 to- wards heaven in them, but not to merit heaven by them. DOCTRINES. 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 dilFerent from those substi- tuted in their place, but by having the vicious qualities which were in those subdued • and weakened, and contrary graces and virtues im- p'.anted in their stead, Eph. iv. 22, — 24 ; for saith Paul, " we ai*e his workmanship." The word signifieth a thing of his making, whereby CHAPTER ir. he meaneth, not God's first making of thera as men, but his making of them over again as re- newed men,which uppeareth 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 creat- ing 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. ii. 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, Psa. Ixxxi. 11, yea, perverse re- sisters of all motions towards that which is godly and holy, John xxi. 14, to be true lovers of it, and walkers in it : for this much is implied, while he saith, " we are his workmanship, created," &c. 3. Christ behoved to strike in as mediator be- twixt God and us, before we could be made this hew workmanship ; the life which we have by this new creation, being purchased by his death, I 1 John iv. 9, and applied uuto us by his power, j after he is now arisen from death. Acts v. 31. I The furniture, whereupon the actions of this life I are performed, coming also from him, John xv. 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 m:ike con- science of good works : which are not only works of charity, or duties of immediate worship, but every duty, whether of worship. Acts x. 2, or of our callings. Acts ix. 36, 39, whether to God, or man, or to ourselves. Tit. ii. 12, which is warranted in the word as lawful, or commanded as necessary, Mic. vi. 8, gone about by a man regenerate, and in Christ, Matt. vii. 17, 18, by virtue of influence from the Spirit of Christ, Phil. ii. 13, for God's glory, as the main end of the worker, 1 Cor. x. 31, and with due respect had to all necessary circumstances, Psa. i. 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 usefid both for themselves and others, Rom. ii. 14, yet no un- regenerate man can do any work, which is spirit- ually good and acceptable to God ; even their good works are but shining sins, as being desti- tute of a great part of these necessary requisites unto a good work, mentioned in the former doc- trine : 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 neces- sary unto those who are justified and saved, in several respects, not only as they are the neces- sary fruit and end of regeneration, and as they are the way which leadeth to heaven, (their ne- cessity in both which respects is grounded upon the present scripture,) but they are necessary also, as evidences of our right to salvation, 1 John iii. 14, as a guard to preserve peace with our own consciences, 2 Cor. i. 12, as evidences of our thankfulness to God and Christ, who hath freely saved us, 1 Pet. ii. 9, and for the edifica- tion of others. Matt. v. 1 6 ; for the apostle's scope is to prove, that as we are not saved by works, so that good works are necessary in other re- spects ; " We are created unto good works, which he hath fore-ordained that we should walk in them." 7. 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. xviii. 31, to heaven, Phil. iii. 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 re- newed people may walk without any discourag- ing or perplexing difRculty, in so far as he not only hath ordained in his eternal and unchange- able decree, that they shall make conscience of good works, which seemeth to be mainly meant by his fore-ordaining of good works here spoken of, but he doth also hold forth the rule of good works in his word, Psa. cxix. 9, and by examples also, Avhich make the rule more easy to be fol- lowed, Heb. xii. 1 ; he reneweth their wills, and furnisheth them with inward power and ability to do these works, Ezek. xxxvi. 27, and exciteth and actuateth that power by his renewed influ- ence, thereby making it to work, Phil. ii. 13 ; in all which respects, good works may be said to be prepared by God, as the word, rendered fore-or- dained, may also read ; " which God hath fore- ordained," or " prepared, that we should walk in them." Ver. 11. Wherefore remember, that ye being in time past 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 apphcation 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 Vere " in the flesh," that is, the flesh of their foreskin not being cut off by circumcision, they were not only destituted of that ordinance, but also of all other soul-saving ordinances of God's worship, unto the enjoying whereof circumcision gave a right and entrance, Exod. xii. 44. Secondly, EXPOSITION OF EPHESIANS. this their miserable estate was matter also of their reproach ; the Jews making their want_ of [ circumcision a continual upcast 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 con- verted Christian Gentiles with uncircumcision, even at that present time, when circumcision and the rest of those Levitical ordinances were now abrogated. DOCTRINES 1. Even believers having attained to the sense of God's mercy in Christ, are very prone to for- get 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 showed them mercy, though not to take pleasure in the remembi-ance of it, Ezek. xxiii. 19, 21, nor to despair of or question God's mercy in order to their delivery from it, Isa. i. 18 ; yet, that here- by they may be provoked to pity towards others, who are yet in that state, Tit. iii. 2, 3, to greater fruitfulness in good works for the time to come, Rom. vi. 19, and to magnify the riches of God's mercy in their delivery from that woful state, 1 Tim. i. 13, 14, and that they may be kept humble under their present enjoyments, Ezek. XX. 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 forernentioned ends, ought not only remember that sin and misery ,which was common unto them with others, but also, and chieily, 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 ar- gument 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. y. 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, Luke XV. 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 Testa- ment, no more, but much less miserable to be born a Gentile, than to be born a Jew, Rom. xi. 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 misei'y, 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 woful 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. X. 14, 15, so that their salvation is not in an or- dinary way possible : for while he is calling to mind their former misery, he biddeth them " re- member 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 ordi- nances, is no small sin before God, 1 Sam. ii. 17, with 24, so it is matter of just reproach before men, which did hold especially in the contempt of cir- cumcision underthe Old Testament; it being then a seal of the covenant. Gen. xvii. 10, the outward badge of the Lord's people. Gen. xvii. 14, and a leading ordinance, giving right and entrance to the enjoyment of all other ordinances, Exod. xii. 44, and it doth no less hold in baptism under the Nev/ 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 men- tioned to have been the uses for which circum- cision 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 upcast unto them, even from the godly Jews in former times, when circumcision stood in force, and that this disgrace and reproach was a part of their foi'mer misery. See 1 Sam. xvii. 26, 36, "who are called uncircumcision," &c. 8. There are two things in every sacrament, to wit, an outward action upon the outward man by the outward instrument, and an inward action upon the inward man by the hand and Spirit of God ; for so it was 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. ii. 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 eflects : for of this sort were those who are here called " the circum- cision in the flesh, made by hands," that is, such CHAPTER II. who rested upon the outward action, and sought after no more but it. 10. They have very frequently least of religion in reality and eflfect who are most puffed up with the conceit of their own religion, and tnake great- est 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 Gen- tiles, and did place their whole religion in circum- cision, and the rest of those Mosaical ordinances now abolished, M'ere " 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 he 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 con- veyed from God through them : for ordinances so rested upon, as they will increase people's judgment afterwards. Matt. xi. 22, so they prove a fearful snare in the mean time, in so far as they are usually relied upon for salvation, Phil. iii. 7, and occasion is taken from them to neglect all other duty both to God and man, Jer. vii. 10 ; for Paul doth here speak of it as a thing disgrace- ful : " Who are called," saith he, " circumcision in the flesh made with hands." Ver. 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 un- converted 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 unrege- nerate, whether without or within the visible church, Gal. v. 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, Psa. cxlvii. 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. ii. 28, nor yet with the visible church of professors, which was in those times among the people of Israel, Deut. xxxii. 8. And this latter alienation was peculiar to them, as they were unchurched Gentiles, Psa. Ixxvi. 1. Thirdly, they were " strangers to the covenants of promise," that is, the covenant of grace made with Adam after the fall. Gen. iii. 15, and afterwards frequently renewed with Abraham, Gen. xvii. 7 ; Isaac, Gen. xxvi. 3 ; Jacob, Gen. xxviii. 13, 14; with Israel upon Mount Sinai, Exod. xxiv. 7, and in the plains of Moab, Deut. xxix. 1, &c. ; and with David, 2 Sam. xxiii. 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. iii. 15, or Gen. xii. 3, which seemeth to be here pointed at by the word " promise " in the singular num- ber ; 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 j here and glory hereafter, which were promised in that covenant. Gal. iii. 8, (and this was com- mon to them with all the unregenerate, Psa. 1. 16, 17 ;) but also they had not so much as this cove- nant 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 M'ord, and so were not within the very outward bond of it, neither had any right to the external privileges of this covenant, Deut. iv. 7, 8 ; which estrangement was peculiar unto them, as they were unchurched Gentiles, Deut. xxix. 10 — 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. xv. 13, and sustaineth the heart ! in the patient and well-grounded expectation of I the thing promised and believed, 1 Thess. v. 8 ; i and this was also common to them with all the unregenerate, Jobviii. 13, 14 ; but also they were in a condition so hopeless, that their salvation was not in an ordinary way possible, as being wholly destitute of those means whereby God doth ordinarily convert and save sinners, Psa. cxlvii. 20 ; and this was peculiar unto them, as they were unchurched Gentiles, Rom. ix. 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 xiv. 12, 13,) nor yet as if they had been without the reach and care of God's overruling and all- upholding providence. Acts xvii. 28 ; but they were without the knowledge of the true God, Gal. iv. 8 ; or though they had some confused knowledge even of the true God, Rom. i. 19, yet he was not their reconciled God in Christ, Col. i. 21 ; neither did they give him that worship and glory which is due unto God, and was prescribed by him in his word, Rom. i. 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 men- tioned. 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 op- position to God's church, John xv. 19, and xvii. 14, and especially to the truly regenerate in the church, 1 John v. 19. DOCTRINES. 1. As those who are converted would frequent- ly call to mind that sin and misery under which they were when God did call them, (see ver. 1 1 , 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 158 EXPOSITION OF EPHESIANS. parcels, that so they may be the more affected with it ; for the apostle, having exhorted them to remember their former misery, he doth not only give them a general view of it, ver. 11, but here doth branch it forth in five particulars, which they were to remember : " That at that time ye were without Christ," &c. 2. For a man to be without an offer of Christ, yea to be without a real interest in Christ, though there be never so frequent offers of him, is a dole- ful, sad, and dangerous case ; for to want a real and saving interest in Christ, is to want life, 1 John v. 12; light, John i. 4, 5; strength, John XV. 5; liberty, John viii. 36; and acceptation with God, Matt. iii. 17 : and to have a saving interest in Christ doth make a man truly happy, whatever be his misery otherwise : for he maketh this the first branch of their misery, and that which vir- tually 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, John vi. 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, chap. i. 4, yet until their effectual calling, they were without Christ, as " without Christ " did speak their not having an actual in- terest in him ; " That at that time ye were with- out Christ." 4. Though Jesus Christ was not so clearly manifested unto the Jewish church as he now is under the gospel, 2 Cor. iii. 14, yet they were not then altogether without Chi'ist ; they had him revealed unto them, though but darkly, in the word, Gen. xii. 3, and iu their daily sacrifices, which were types and shadows of him, Col. ii. 17 ; yea, and the godly then had real interest by faith in him, John viii. 56, and in those saving benefits which then were to be, and now are actually pur- chased by him, Rom. iii. 25 ; for the Gentiles are here said, in opposition to the Jews, to have been " at that time without Christ ;" wherebj' it is im- plied 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, God's special care and government, Isa. iv. 5, 6, protection, and preservation, in all ages, notwithstanding the op- position of all enemies, Isa. xxxi. 4, 5 ; the enjoy- ment of the ordinary means of salvation, Psa. cxlvii. 19 ; and the external communion of the saints, by partaking of the same ordinances, 1 Cor. X. 17, and the mutual gifts one of another, 1 Thess. V. 11 ; together with the offers of Christ and salvation upon such terms as they are pro- poned in the gospel, Acts xiii. 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. v. 23, 30 ; communion with him in all the saving fruits of his redemption, relating either to grace here, or glory hereafter, chap. i. 3 ; together with that communion which believers have among themselves, in their mutual partaking of the gifts and graces one of another, 1 Cor. xii. 25, 26. And to be deprived of all union and communion with Christ's church is a woful, sad, and miserable case : for Paul maketh this the second branch of their misery, that they were " aliens from the commonwealth of Israel." 6. So strait and nigh is that union betwixt Christ and his church, that separation from, or union with the one, inferreth separation from, or union with the other; and in the same respect and degree wherein men are separated from, or united with Christ, they are in some answerable respect and degree separated ft-om, 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 encourage- ment to discharge the duty required of him, the Lord doth assure him of a rich reward, John iii. 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 aSirming 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 be- stowed ; " 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 en- tered by them, is a woful, 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 sub- jection to it, doth give right ; (the covenant being the church's charter whereby she holdeth all these privileges. Acts ii. 38, with 39 ;) but their salva- tion in that case is also rendei'ed 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 un- regenerate, even though they be members of the visible church, and so within the outward bond of the covenant, and do enjoy the common bless- ings thereof, Rom. ix. 4, Matt. xx. 16 ;) for such are not only destitute of any claim or title to any of those spiritual blessings which are offered in the rich and precious promises of this covenant, Jer. xxxi. 33, 34, and xxxii. 39, 40 ; but also shall CHAPTER ir. 159 have no advocate to plead for them, Matt. vii. 23, are bound to fulfil the whole law, else they can never be saved, Cal. v. 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 dread- ful and terrible sentence of the covenant of works, Gal. iii. 10 ; yea, it shall go worse with them in the great day, than with those who never heard the gospel. Matt. xi. 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 cove- nant. 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 invisi))le 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, Psa. cxix. 49, and the mercies of God, Psa. cxlvii. II, and not upon our own per- foi-mances. Matt. vii. 22, and beareth up the heart under all discouragements, Psa. cxix. 81 ; yea, and setteth the man who hath it upon the task of purifying his own heart, 1 John iii. 3. All unregenerate men are destituted of this hope, whatever false hopes, blind confidence, and daring presumption they may entertain in their hearts, Deut. xxix. 19 ; for the apostle, having affirmed of those Ephesians, that at that time they were without Christ, &c., he addeth, they were also " without hope," that is, their salvation was in an ordinary way hopeless, to wit, as they were with- out 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, &c. and unregenerate ; " having no hope." 10. To be wholly destitute of this true and saving grace of hope, is a most woful, dangerous, and lamentable case : for hereby men do live iu continual hazard of spiritual shipwreck, being destitute of the anchor of their soul, Heb. vi. 19 ; hereby they are exposed to deadly blows from sin, Satan, and worldly discouragements, being destitute of their helmet, Eph. vi. 17 ; hereby they want a necessary spur and incitement to diligence in duties, 1 John iii. 3 ; yea, and hereby they cannot choose but die either in stupid sense- lessness. Job xxi. 13, or in desperate diffidence. Gen. iv. 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 enjoying 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 woful, sad, and lamentable case, even the headstone of all that misery which any crea- ture can be under : for hereby God remaineth their enemy. Col. i. 21 ; all the creatures are against them, Hos. ii. 18, and they themselves are under the drop of God's eternal wrath and vengeance ; (see ver. 2 ;) for the apostle affirm- eth here of those Ephesians, that before their conversion they were without God, though even then they had some knowledge of the true God, Rom. i. 19 ; and he mentioneth this in the last place, as the sum and headstone of all their mi- sery, even " that they were without God in the world." Ver. 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 pre- sent 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 be- fallen 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. Acts xvii. 27, but through want of saving interest, union, and com- munion with God, with Christ and his church, by faith, hope, love, or professed subjection to God's law and ordinances, as was explamed 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 ac- complishment of all his other sufferings and obe- dience, John xix. 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 out- ward state, as being members of Christ's visible church, whereby they enjoyed many rich prlvi- 160 EXPOSITION OF EPHESIANS. leges, (see ver. 12, Doct. 5.) Aud those also purchased by Christ, Eph. iv. 8 — 11, and con- veyed to the visible church, and every church member by reason of their visible and political union with him, John xv. 2 ; neither is Scripture hereby rendered ambiguous or doubtsorae, as signifying two diverse things; for, -whether vre look to the privileges of true believers, or of vi- sible 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 privi- leges, 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 ex- ternal 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 am- biguity be taken up as intended by the Spirit of God to be expressed in one aud the same scrip- ture ; though the one more principally, and the other secondarily, and as it were by proportion. As for example here, seeing the nlghness and happiness, which visible ehurch-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 dis- tance, being compared with that state of nlghness 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 visible church of believers among them, and but proportionally only and in part in the visible church of professors : and therefore I shall only collect sucb doctrines as arise from it, being so considered. Hence, learn, 1. The more nigh the conside- ration 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 sweeten- eth our happy state through grace the more : for the apostle's scope being to set forth the happi- ness 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 bypast sin and misery, as to make them question the fruits of God's mercy already received, or to despair of receiving more in ttme to come : for having exhorted them (ver. 11) to remember Iheir former misery, in the first place, he ex- hortcth 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 ver. 11, Doct. 2 ;) so also to call to mind, and confi- dently avow, that gracious change which free grace hath wrought upon them in their conver- sion ; beci;use as misbelief is ready to call It in question, Isa. 1. 10, so the remembrance and avowing of it is most profitable, in order to our own comfort against the sense of bypast or pre- sent sin and misery, 1 Cor. vi. 11, in order to our incitement to the duty of walking suitablj', chap. iv. 1, and to our encouragement against the fear of ail imaginary difficulties, which may occur in our way to heaven and glory, Phil. i. 6, and in order to our thankfulness unto God for his so rich mercy manifested in our delivery, 1 Pet. li. 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. vi. 22 ; of friends. Col. i. 21 ; and sons, John i. 12 ; and to Christ, as of his spouse, Cant. iv. 8 ; members, Eph. v. 30 ; brethren, &c. Heb. 11. 11. And because of these sweet Influences for the life and comfort of grace, which they receive daily from him, as the mem- bers from the head. Col. 11. 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 irnion, and commu- nion, which they have with the invisible church of believers, the congregation of the first-born, (see ver. 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 xx. 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. Ver. 14. For lie 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 en- mity, even the law of commandments con- tained in ordinances — The apostle being, next, more largely to ex- plain and prove what he hath briefly asserted, that the Gentiles were made more 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 lie is not only CHAPTER 11. 161 I 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. liii. 5, and so the very cause and reason of this peace is in himself, and nothing extrinsical to himself. Secondly, he doth prove tliat Christ was their peace, by tlie eiTect pro- duced by him, and the matter of working this effect. The effect itself is, that where before the Jews and Gentiles were irrecoverably sepa- rated 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. xi. 2.'), but the full accomplishment of it shall be when all " Israel," and the fulness of the Gen- tiles, shall be called, Rom. xi. 25, 26. The man- ner of working this effect, is set down in three phrases, all signifying one thing, though different in regard of diverse considerations. First, " lie broke down the middle wall of partition," whereby, as he explaineth himself in the follow- ing verse, is meant 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 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. xlii. 20 ; so the meaning is, that in order to this union he did abolish the legal ceremonies, whereby the Jews were dis- tinguished from the Gentiles, as two houses, by a mid-wall going betwixt them, or as an inclosed garden is separated from an o>it-field, by a hedge or dyke of rough stones, ver. 14. Secondly, he did "abolish the enmity :" by which "enmity" is meant 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 uncircuui- cision and neglect of God's worship. Acts x. 28, the Gentile, again, reproached the Jew with cir- cumcision, and the rest of these legal rites, which they judged unreasonable, irreligious, and absurd, Esther iii. 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 Col. ii. 14 ; and his withholding them from the Gentiles was an evidence of his displeasure and enmity against them, Psa. cxlvii. 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 fliesh, or human nature, 1 Pet. iii. 18. Thirdly, he ex- poundeth 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, Psa. xix. 7 ; and this is restricted by the second word, which is more special, to wit, " com- mandments," signifying that doctrine only which commandeth what should be done, and forbiddeth what should not be done : and both those are re- stricted by the third, which is yet more special : to wit, " ordinances ;" whereby are meant 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, Ileb. ix. 9, 10. So that the law and commandments were only abolished as to that part of them which was contained in those or- dinances, ver. 15. From ver. 14, learn, 1. Every man by nature, I in himself, and without Christ, is at war and en- | mity with God, with his church, and chiefly those in the church who are truly regenerate ; he can- I not be subject unto the law of God, Rom. viii. 7 ; and as, therefore, he hateth the lawgiver, and ; those who yield obedience to his laws, so he is ] under the lawgiver's curse. Gal. iii. 10 ; for, while the apostle speaketh of making those Ephe- ! sians nigh to God and his church by Christ, he saith, " Christ was their peace ;" which implieth I that their distance from those consisted in hatred of, and enmity against them ; " for he is our i peace," saith he. 2. This enmity, chiefly which is between God and fallen man, was irreconoileable, and impos- sible 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. V. 2, so by the efficacy and virtue thereof he subdueth that rebellious disposition against God which naturally is in us, Rom. vi. 6, and maketh us accept the offer of friendship and re- conciliation with God, and yield ourselves ser- vants to righteousness unto holiness. Acts v. 31 ; j 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. iii. ver. 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 ver. 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 apostle's designing the ceremonial law by a metaphor taken from houses divided by a mid-wall, or from an orchard, garden, or inclosure, separated from the out-field by a dyke or wall of rough stones ; we learn several things relating to the nature, use, and duration of the ceremonial law, which are the grounds of the similitude. And first, as a wall is built by the owner of the enclosure, so the ceremonial law was of God's own appointment, who only had power to choose what part of the world he thought fit to be an enclosure for himself, Deut. xxxii. 8, and to appoint these means and ordinances, whereby he would have them enclosed and separated from others, Exod. xxv. 40. Secondly, as a rough wall 162 EXPOSITION OF EPHESIANS. is made up of so many hard, unpolished stones, not covered over with lime or plaster; so the cei'emonial law consisted of many ordinances, Heb. ix. 10, and those very difficult to be obeyed, and an intolerable yoke. Acts xv. 10. Thirdly, as a wall or hedge encloseth a piece of ground for the owner's special use, (which therefore is more painfully manured,) and separateth that en- closure from the out-field which lieth about it ; so the ceremonial law did serve to enclose the people of Isi-ael, as the Lord's own garden and vineyard, for bringing forth fruit unto himself, Isa. V. 7, and to separate them from all the world besides, Deut. iv. 7, 8, as being a worship wholly different from and contrary unto the superstitious rites and worship used among the Gentiles, Deut. xii. 2, and containing strict injunctions unto the Jews to avoid all conformity with the Gentiles in their garments, Num. xv. 38, cutting of their hair. Lev. xix. 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 ma- nured by him ; after which there was no further use of the mid-wall : " And hath broken down the mid-wall of partition between us," saith he ; meaning the ceremonial law. 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 restricted 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 v.'or- ship then enjoined. Acts viii. 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 a 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 cor- dial joining with the Jews in it: for the apostle showeth the ceremonial law behoved to be abro- gated, in order to a union betwixt these two, while he saith, " Who hath made both one, and broken down the middle-wall of partition be- tween 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 re- moval of them, if it be in his power, and chiefly those evils in himself, of pride, vain-glory, self- seeking, and a contentious disposition, which are great obstructions in the way of peace, Phil. ii. 3, 4 ; else, whatever 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 imjx^ded 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, ought 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, ridicu- lous, 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 raid-wall of partition between Jew and Gentile, seeing some of the drafts and lineaments of that law are upon the hearts of all by nature, Rom. ii. 15 ; so there was no necessity to abrogate this law at Chri.st's death, in order to the uniting of Jew and Gentile, neither was it at all abolished ; for the law abo- Hshed was the law, not simply, but " the law of commandments," and these not all, but such com- mandments 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 chang- ing that external way of worship which was prescribed by himself, under the Old Testament, imto another under the New ; although the in- ternals of his worship, to wit, the graces of faith, love, hope, joy in God, do remain the same in both. Matt. xxii. 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 de- lighted 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 growu age of the church, John iv. 21, 23. See further the reasons why the ceremonial law was abolished, and concerning that state of indifferency wherein the practice of it was left for a time, upon Gal. ii. 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 evan- ish until Christ had suffered, but then they did ; it being impossible that a shadow, and the body, whereof it is a shadow, can coisist in one and the same place ; " Having abolished in his flesh the law of commandments contained in ordi- Ver. 15. For to make in himself of twain one new man, so making peace; CHAPTER II. 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 I them to the fashions and customs of the other, I for so they should have been made " one old j man," but by bringing both off that way of I worship whereon they were ; the Gentile, both ! from the substance and external manner of their worship, as having been wholly idolatrous, Gal. iv. 8 ; the Jew, only from the external manner of their worship, consisting in fleshly and sen- sible 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 verse 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 cere- monial law, was, that be might reconcile both Jew and Gentile, being so united among them- selves in one body, unto a pi'ovoked 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, as well the sin of the elect both in its guilt, Rom. viii. 1, and power, Rom. vi. 6, which was the ground and cause of that enmity, Isa. lix. 2, as the ceremonial law, which was an evidence of it ; see upon ver. 15. This is the sum of ver. 16. From ver. 15, learn, 1. Union in the church of Christ is a thiug 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 com- mandments 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 whei'ein 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 j 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. xii. 27, and animated, as to the inward man, by the same Spirit of God residing and acting in them, Rom. viii. 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. iii. 14) doth flow from fiith. Gal. v. 6, whereby they are united to him, Eph. iii. 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 har- monious 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 bit- terness in peoples' spirits, Psa. Iv. 21 ; but it is such an harmonious walking together in all things as floweth fi'om 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 ver. 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 them- selves, bixt 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. vii. 29, so the repairing of this woful breach, and making up of friend- ship 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 waj- or other subservient ; for the apostle showeth he suffered in the flesh, abol- ished the ceremonial law, united the two nations. 164 EXPOSITION OF EPHESIANS. " that he might reconcile both unto God in one body." The word rendered " reconcile," signi- fieth 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, Psa. xxxii. 4, I yet the price by virtue whereof they were re- I conciled, could not be actually paid, to wit, Christ's death and sufferings, except the cere- monial law had presently evanished, see ver. 1.), 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 ver. 14, Doct. 5. Therefore, and in those respects, it was necessary for Christ to abolish the cere- monial law, that he might reconcile both Jew and Gentile unto God ; for so saith Paul, " He abolished the law of commandments in ordi- nances, 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 per- sons 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 ver. 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 cere- monial 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. iii. 17, satisfied the justice of God, and purchased grace and strength, which afterwards he was to convey unto all be- lievers for mortifying and subduing the body of sin and death in them. Acts v. 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. Ver. 17. And came and preached peace to you which Mere afar off, and to them that were nigh. In this atid the following verse is contained the third branch of the second part of the chap- ter, wherein the apostle showeth how that ex- cellent benefit of union and communion with God and his church, purchased by Christ for the Gentiles, was published, and actually com- municated 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 recon- ciliation which was purchased by him on the cross ; see ver. 15, 16. And, secondly, he show- eth to whom he did publish it first, to the Gen- tiles who were far off. Acts ii. 39, being com- pared 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. Matt. xv. 24, except to some few, who were first-fruits of the rest. Matt. viii. 5, &c. and XV. 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, Matt, xxviii. 19, whose ministry he doth always accompany by his Spirit, to the conviction o some and conversion of others ; and therefore he himself is said to preach in them, 1 Pet. iii. 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 mention- eth the Gentiles, first, not as if the gospel had been first preached unto them. Acts xiii. 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. DOCTRINES. 1 . It is not sufficient, in order to our recon- ciliation 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 pur- chased 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. i. 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. i. 21, yet not only the first motion, but the full prosecution and thorough 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 niaketh 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, John vi. 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 witli God and his church may be had, and upon what sweet and CHAPTER II. easy ternjs it may be had, Rom. v. 11, aud ear- nest otfers of that peace made unto all who would embrace it upon those terms, 2 Cor. v. 20, together with the duties of thankfulness, which God doth call for from those who accept the offer, IMatt. xi. 29, and the fearful judgments which do await on such who will not embrace the offered friendship, Heb. ii. 3 ; so the publish- ing 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. X. 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. iv. 14 ; for though Christ preached immediately, and in his own person, only to the Jews, Rom. xv. 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 ex- ternal and church state, living under the drop of means, and enjoying the privilege of all divine ordinances, who are yet unreconciled to God, aud 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 preach- ing 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." Ver. 18. For through him we both have ac- cess 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 recon- ciliation 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 peti- tioners 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. DOCTRINES. 1. One main fruit and evidence of reconcilia- tion 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, Psa. cxlvii. 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 com- munion with God, and especially in the confi- dent, bold, and reverend exercising of their faith, both as to the change of their state in justifica- tion, Rom. V. 2, and as to their sanctificatiou and all the duties thereof, Phil. iv. 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 recon- ciliation with God, and is an evidence of it ; for the apostle proveth that the gospel was effectually preached in order to their peace and reconcilia- tion, because they had access to God ; " We both have access to the Father." 2. There can be no access or familiar ap- proaching unto God by sinners, who are not in Jesus Christ, and come not to God through him, seeing God is a consuming fire upon such, Heb. xii. 29, their sins having divided betwixt him and them, Isa. lix. 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. iii. 25, and bringeth them unto a state of favour with God, and so maketh a patent door for access unto him, Rom. v. 1, 2, and keep- eth it always patent by his continued interces- sion, Heb. vii. 25, which their renewed provoca- tions would otherwise delay, and hourl)' close and obstruct, 1 John ii. 1 ; for, saith he, '• through him," that is, Christ, " we both have 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 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, John iv. 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 inter- cession, through which we may enter; but such is partly our impotency, John xv. 5, and partly our averseness from making use of the offered opportunity, Luke xiv. 17, 18, &c., that except the Spirit of God do cause us enter, by creating I 166 EXPOSITION OF EPHESIANS. spiritual graces in us, Ezek. xxxvi. 26, by ac- tuating and exciting those graces. Cant. iv. 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. viii. 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 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. iv. 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 Cor. xiii. 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 access by one Spirit." 7. As there are three distinct persons in the Godhead, the Father, Son, and Spirit, so the en- joying of the Father is the highest happiness v/hich 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 Avay, and go along in it ; all which is clearly hinted at here ; " through him," that is, Christ, " we have access by one Spirit to the Father." Ver. 19. Now therefore ye are no more stran- gers and foreigners, but fellow citizens with the saints, and of the household of God ; Here beginneth the fourth branch of the se- cond 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 ex- cellent and blessed state wherein the Ephesians now were : wliich, 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 propor- tional to those of the invisible church ; yet, see- ing (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 ga- ther 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 con- dition, 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 free- men, 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. xxii. 3, and a right unto eternal life. Rev. xxii. 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 near- ness to, and communion with, God and his church, which they had attained unto, than was set forth by the former similitude ; there being a straiter tie of familiarity and friendship be- tween the members of one family among them- selves, and with the master of the house, than is between the members of one city, whether among themselves, or with their magistrates and rulers, DOCTRINES. 1. So apt are even good men to be exalted above measure with the excellent things of God bestowed upon them, 2 Cor. xii. 7, that it is not safe at any time to think upon those things, ex- cept our former misery and vileness be jointly thought upon also, that so we may be kept hum- ble : for the apostle, while he is of purpose to set forth their excellent privileges, doth not ob- scurely 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 sin- ners of their lost and miserable estate by nature; so it is no less diflicult, when they are once made truly sensible of sin and misery, to convince them thoroughly of these riches which are in God's mercy, and of that blessed estate which they are CHAPTER II. 1C7 enjoy immunity from (lod's wrath and curse, with an actual right unto eternal life : for that the saints only are free members of this city, is implied while he saith, " Fellow citizens with the saints." 7. AVhatever differences are among believers, as to their worldly condition, Eph. vi. 5 — 9, their several functions in the church visible, 1 Cor. xii. 28, and their difierent degrees of gifts and graces, Roui. xii. 6 ; yet, all of them do enjoy an equal right to all those saving blessings of the covenant of grace, the charter of this incorpora- tion, Isa. Ivi. 4, which are of absolute necessity to the life of grace here, or of glory hereafter, Psa. Ixxxiv. 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 God's 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. iii. 20 ; j-ea, and is in a special way provided and cared for by him, 1 Tim. v. 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, John i. 12, Col. iii. 24 ; for by the household of Cod 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. Ver. 20. And are built upon the foundation of the apostles and prophets, Jesus Christ him- self being the chief corner -s/one ; In the thirdsimilitude 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 near- ness to, and communion with God and his church, than the former ; in so far as the stones of an edi- fice 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 de- scribe 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 wciglit of the building, which he calleth the " foundation of the prophets and apostles ;" whereby is not meant, that the pro- phets 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, Phi!, iii. 8, 9 ; and therefore we must hereby understand the foundation, which was laid by them as wise master builders under God, I Cor. iii. 9, 10, to wit, the doctrine of the I brougiu unto by God's free grace in Christ: for j therefore the apostle fiudeth it necessary not only to assert there was a gi-acious change wrought in them, ver. i;3, but also in the follow- ing verses to show forth all the causes of this j most blessed change, from which he doth here I by an undeniable consequence lay down tii'.s con- clusion : " Now therefore ye are no more stran- j gers and foreigners." ] 3. That we may highly prize 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 a)id misery, which he delivereth from, and those saving blessings, whether relating to grace here or glory hereafter, which he doth confer and be- stow : for so doth the apostle here set forth the rich efifects of God's grace towards those Ephe- sians, 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. i. 1, and all of them being dis- posed to look upon earth as a strange country, and the contentments thereof as uncertain, pe- rishing, and therefore not their own, Heb. xiii. 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, Phil, iii. 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, John xiv. 2, 3 ; for it is in this respect he saith, " 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 toge- ther under one magistracy, ruled by the same laws, enjoying the same common privileges and immuuities, and strongly defended by walls and bulwarks: in like manner all believers are united under Christ, their supreme magistrate and head, Eph. i. 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. xxxi. 33, enjoying one and the same com- mon privileges, (not only access to divine ordi- nances, but) of justification, Rom. viii. 30 ; adop- tion, Eph. i. 5 ; sanctification, Eph. v. 26 ; peace of conscience, Rom. v. 1 ; and a right to heaven, the inheritance of the saints, John iii. 16 ; and all of them having God's special protection, Psa. xci. 1 ; yea, and salvation for walls and bul- warks, Isa. xxvi. 1, for this similitude, whereby the church is compared to a city, is implied, while it is said, " Ye are fellow citizens with the saints." 6. Though those who are federally holy, and externally saints, (see upon Phil. i. ver I, Doct. 5,) are members of this city, as it speaketh a society of visible professors, Psa. xlviii. 8 j yet only those who are inherently holy, their natures being renewed, the seeds of saving grace im- planted 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 EXPOSITION OF EPHESIANS. prophets and apostles, or rather Jesus Christ the sum and scope of their doctrine, Rom. x. 4, 1 Cor. ii. 2 ; as the apostle expouudeth himself, 1 Cor. iii. 1 1, and is clear from Isa. xxviii. 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 thej- ■were built upon that foundation, because Christ is that corner-stone spoken of Isa. xxviii. 16, and Psa. cxviii. 22 ; so that the foundation and corner-stone must be both one in this place, see- ing he inferreth the one from the other, only with this difference, that Christ is not only the lowest corner-stone, which lieth under the whole building, and is a part of the foundation, to which corner-stone he is compared, Isa. xxviii. 16; but he is also the highest, to which he is compared, Psa. cxviii. 22 ; yea, and such a corner-stone as reacheth all along 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 ori- ginal signifieth the "extreme corner-stone," that is, both the highest and the lowest, and conse- quently compriseth all which lie between those two extremes: neither doth the word imply that there are any other subordinate, or secondary foundations, or corner-stones, seeing the word is better rendered " extreme corner" than "chief." DOCTRINES. 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 under- standing, 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 mak- eth use of a similitude taken from a stately build- ing 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 en- joyed by believers, that not any one similitude, taken from earthly things, can fully, or in any measure satisfyingly set them forth : for there- fore is it that the Spirit of God doth multi- ply similitudes to this purpose, that what is wanting in one may be supplied by another ; as here, having set forth the happy state of be- lievers 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 stead- able usefulness can be sufficiently represented. He is not only the foundation-stone, who, being the first stone which was laid in the building, Rev. xiii. 8, doth support this whole spiritual edifice, Matt. xvi. 18; who was brought so low by his sufiFerings, and daily in the preaching of the gospel, thatthe meanest believer may be rolled upon him. Matt. xi. 28, and upon whom the weights of all believers great and small do hinge, Isa. xxii. 24 ; but he is also the corner-stone, who reacheth from the foundation to the top of thit spiritual edifice, and joineth Jew and Gentile, the two walls of the church, together in one, (see ver. 1,5,) yea, and all particular believers are united in him, John xvii. 22, 2.3, who break eth the violent blasts of all those storms, whicli would otherwise overthrow the edifice, Isa, xxv. 4, and use to beat most violently upon the cor- ners of buildings. Job i. 19, who also is the choice of the stones of the building, (as corner- stones use to be, Jer. li. 26,) as being of more durable substance, even the great and mighty God, Isa. ix. 6, and is in his human nature adorned and polished with a variety and fulness of created graces above his fellows, Psa. xlv. 7 ; as corner-stones are more curiously engraven and wrought than the rest of the building, Psa. clxiv. 12, in whose stability and strength, the strength of the whole spiritual edifice. Matt. xvi. 18, and of every lively stone thereof, doth consist, John X. 28, as the strength of an artificial building con- sisteth in the goodness of the foundation and corners, Matt. vii. 24, 2.5; for the apostle, speak- ing 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) corner-stone." 4. That any man be a part of this spiritudl edi- fice, 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 fomidation, taking band upon him by the cement of lively faith : for the apos- tle, 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 and taking band upon Christ aright as a foundation-stone, or rock for salvation, except he be conceived and ac- cepted of, as he is revealed and offered in the Scriptures of the Old and Now 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. xxviii. 10, 1 Cor. iii. 6, yet he employ eth 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 ne- cessary for salvation, John xx. 31, while other ordinary ministers are employed in the preach- ing of Jesus Christ, as he is revealed in Scrip- ture, to build up the elect upon the foundation which was laid by them, 2 Tim. ii. 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 diff'er from ordinary minis- CHAPTER II. ters : " And are built upon the foundation of the prophets and apostles." 7. There is a sweet harmony and full agree- ment bftween 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 xxvi. 22, 23 ; for Paul affirmeth that the same founda- tion, 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 him- self 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, Psa. Ixxxiii. 3, as being naturally inclined to it. Gen. vi. 5 ; yet such is the anti- pathy of every man by nature unto that which is truh' good, Rom. ili. 12, and unto all other men in that which is good ; that nothing less was re- quired for uniting all the elect among themselves, so as to make them jointly endeavour the bring- ing about of God's glory in their own salvation, than that Jesus Christ should interpose as an ar- biter 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 build- ing are conjoined : for, saith Paul, it was neces- sary, in order to this union, that " Jesus Christ himself should be the extreme corner stone." Ver. 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 foun- dation, to wit, by faith ; their life being framed according to his prescript and example, Matt. xi. 29, and their faith embracing him, according as he is held forth in the word, without addition or diminution, Col. ii. 6, even as the whole frame of a material building is made conform to the foun- dation. Next, that all the parts of this edifice are strongly joined together among themselves by the grace of love, Col. iii. 14, and orderly si- tuate, every one acting towards the good of an- other in their several stations, 1 Cor. xii. 25, 26, in so far as they are regenerate, and consequently are parts of this building, 1 Cor. xii. 5, even as | all the parts of a material building have a com modious 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 founda- I tion : which growth is to be understood, not only ! with respect to the whole body of the church, I which groweth by the addition of new converts, Isa. liv. 3, but also, and mainly, to every member in particular, which do increase and grow in gifts and graces, 2 Pet. iii. 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, Psa. cxxxii. 13. DOCTRINES. 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 imme- diate band upon the foundation ; all believers being most intimately joined to him by faith, and not by the intervening 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 build- ing." 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 atfection to them, or his not acting orderly in his station for their good : for the apostle describeth this spiritual edi- fice from its divine structure and curious joining of all its parts, as that wherein a great part of its beiiuty 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. ii. 5, are endued with life ; a life which is wholly spiritual, and floweth from their union with Christ the founda- tion ; so this life of theirs is for the time but imperfect, their spiritual graces having not as yet attained that fulness 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 Avhom all the building groweth." 4. As growth in grace is a privilege which ap- pertaineth to all the parts of this spiritual build- ing who are yet on earth, so this growth of theirs doth flow from their union and communion with \ Christ; and the more their union 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 as- cribeth growth to all this building, and growth from their being in Christ, and virtue coming from him ; " In whom all the building groweth," 170 EXPOSITION OF EPHESIANS. and "in the Lord :" which words, it seemeth, are j added to show that not only the tirst beginnings, | but also the continued progress and increase of grace, do flow from the Lord Christ. 5. As growth of grace in every particular be- liever, so the increase of the church in general, by the addition of new converts, doth flow, not from created might or power, Zech. iv. 6, but from the virtue of Jesus Christ who, having the nations given him for an inheritance, Psa. ii. 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 mem- bers ; in which respect also the apostle here saith, " It groweth in the Lord." 6. As all believers jointly, and each believer apart, 1 Cor. vi. 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. ii. 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, Psa. cxiii. 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 pre- sence to be manifested iu them as in his own temple : for it is the growing of this building mainly which maktth it fit to be a temple for God : " All the building groweth unto an holy temple." Ver. 22. In whom ye also are builded toge- ther 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 church's happy estate under that similitude, unto those believing Ephesians m 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. DOCTRINES. 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 applica- tion of them unto ourselves in particular : for Paul teacheth so much, while having set forth the happy estate of all believers in general, he niak- eth application thereof unto those Ephesians in particular : " In whom also ye are builded toge- ther," saith he. 2. That this particular application may be made in due order, it is nc cessary that in the first place we make application of Christ unto our- selves, laying hold upon him by faith ; that so being in him, we may have right unto all those saving 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 ye are builded together for an habitation of God." 3. That we may rightly apply Christ unto our- selves, it is necessary that we lay hold upon him in order to all those ends for which he is of- fered in the gospel, even to those which imply an obligation upon us of duty, both unto other be- lievers and unto God : for those Ephesians were so united to Christ by faith, that, as a conse- quence thereof, they were also united one to an- other, and to all believers, by love, and made an habitation for God : " In Avhom ye are builded together for an habitation of God." 4. Jesus Christ doth differ from the founda- tions of other buildings in this, that every par- ticular 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 clefts of that rock by saving faith ; so that the foundation covercth the whole build- ing, and serveth for a refuge from the storm, and a shadow from the heat, Isa. xxv. 4 ; for he saith not, •' upon whom," but " in whom ye also are builded." 5. As all believers, how far soever 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 ye 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 ye are builded," but " in whom ye also :" which heighteneth the pur- pose, 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 in 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 Sjjirit." 8. Though all the external actions of the God- head do belong to all the persons of the blessed Trinity ; yet some of those actions are usually ascribed unto one, more than the rest, according as they carry some proportion or likeness to the personal properties of each person ; for the sanc- tification of believers, (in regard of which effect God is said to dwell in believers, seeing he there- by doth manifest his special presence in them,) CHAPTER III. 171 here ascribed unto the Spirit, while those j Ephesians are said to be " an habitation unto God through the Spirit." CHAPTER III. In the first part of this chapter, (which begin- neth 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, ver. 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 where- ot', 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 privi'.epros, ver. 6 ; next, by showing his call from G'.)d. 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 dis- charge it. Secondly, from the assistance of God's Spirit, which wrought in and by him in the dis- charge of it, ver 7. Thirdly, from his own un- worthiness, who was entrusted with it. Fourthly, from the excellency of the subject mattei", 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 re- dound to the glorified angels, ver. 10. Seventhly, ! from the eternity of God's purpose to entrust him in that office, for bringing about the fore- mentioned 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 in- directly incite them to persevere and make pro- gress in the experimental knowledge of and in communion with Christ, by giving a sum of his fervent prayers unto God for them to that pur- pose. 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, 1,5. The particulars prayed for, are, 1. Their strengthening in the inward man by the Spirit, ver. 16. 2. Christ's inhabitingtheir heart by faith, ver. 17. 3. Their experimental knowledge and comprehension of Clirist's boundless love, flowing from their firm adhering to the love of God in Christ by faith, ver. 17 — 19. 4. Their full replenishing with the perfection of all graces in glory, ver. 19. The conclusion of his prayer containeth a de- scription 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. Ver. 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 case," 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 j 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 j the Gentiles, (of whom these Ephesians were a j part;) for Paul being entrusted, in a peculiar man- ner, to be the apostle and doctor of the Gentiles, 1 Tim. ii. 7 ; it foUoweth, 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, Acts xxii. 21,22. DOCTRINES. 1. The pains of ministers with and for the Lord's 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 tie 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 lose those things which are already wrought, 2 John ver. 8, but also they may make progress answerable unto their fair beginnings ; lest otherwise they mar their own comfort, Psa. li. 12, make the name of God to be evil spoken of, 2 Sam. xii. 14, and thereby draw down sore corrections upon themselves, 2 Sam. xii. 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 persecutors of truth, prove afterwards famous martyrs, and sufferers for it ; for Paul EXPOSITION OF EPHESIANS. was once a bloody persecutor, Gal. i. 13, but is now a famous sufferer ; " I Paul, the prisoner," saith he, or as it is in the original, " that pri- soner," implying he was no ordinary, but a noted sufferer ; his sufferings being in a manner singular, 2 Cor. xi. 23, &c. 3. Sufferings for Christ and truth, are so far from being cause of just reproach to those who suffer from others, or from being matter of shame and blushing to themselves, that they are rather a glory unto them, yea, and sometimes will be gloried in by them, as that wherein their chiefest honour standeth ; for Paul, after the example of kings and nobles, who design them- selves 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 to 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 ac- ceptable, and add a weight unto the word of truth in their mouth ; for Paul describeth him- self 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 persecutors, 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 Cor. xv. 10, was at such a time cast in prison ; " I Paul, the prisoner of Jesus Christ." 6. No afflictions or sufferings do loose a pastor from his duty towards the 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 suffer- eth in his quarrel, but also he remaineth still in his custody. Gen. xxxix. 21, and at his disposal, who overruleth the rage of enemies so as that they cannot do the meanest prisoner of his any further hurt than seemeth good unto him, Dan. iii. 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 outwit his enemies, as their very restraining and imprisoning his ser- vants 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. i. 17, and speaking examples for others to imitate. Jam. v. 10 ; for Paul showeth that his sufferings were for the Gentiles, though not for their redemption, 1 Cor- i. 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 con- sider 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. v. 14, 15; j and that not only their own salvation, but the i salvation also of others, is some one way or j other advanced by their suffer'ings ; for Paul's , sufferings are sweetened from this, that he was | "the prisoner of Jesus Christ," and "for the Gentiles." j Ver. 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 digi-ession, 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 pre- i sently 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 were 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. ii. 11,) was committed unto him with rela- tion chiefly to the Gentiles, and particularly to those Ephesians. (See upon Col. i. ver. 25, Doct. 3.) And as to the truth of this assertion, he ap- pealeth 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 neither could nor would contradict it, seeing it was a thing pub- ; licly known from the history of his conver- j sion, Gal. i. 22, 23 ; and doubtless also from his own preaching while he was among them, Acts xix. 10. DOCTRINES. 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 suf- ferings in the discharge of his calling, are blessed of God to be powerful preachings for the good and edification of those among them whom God 'j CHAPTER III. .7, intendeth good for : for Paul proveth he was a prisoner for the Gentiles, or that his imprison- ment 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 domi- nion, but a stewardship, whereby the Lord him- self, who is great master of that family, ver. 15, which is his house and church, 1 Tim. iii. 15, doth entrust some to break and divide the bread of life unto the rest: which therefore they must do with that measure of faithfulness, 1 <^or. iv. 2, and wisdom, Matt. xxiv. 45, as they may be an- swerable imto him who hath entrusted them ; for he calleth the ministerial office entrusted to him, the dispensation, which signifieth the or- dering 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 signifi- eth a most absolute power to dispose of those things as he pleaseth ; so is it taken, Col. i. 25 ; but being applied unto his ministers, as it is liere, it signifieth only a subordinate ministerial power for which the person entrusted must be counta- ble, such as is the office of a steward in great families. (See 1 Cor. iv. 1, 2.) "If ye have heard of the dispensation of the grace," &c. 3. The great thing which ministers are to dis- pense and distribute unto the Lord's family, is the doctrine of salvation through free grace. They are indeed to dispense threateuings also, and to inculcate the terror of God's wrath, Matt. iii. 12. Only their great design in all should be, that people may be thereby fitted to embrace the ofi"er of grace and salvation in the gospel : for the apostle calleth that which he was to dis- pense, 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 Lord's 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 minister's 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," Sec. 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 truths ; so what- ever 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 there- fore God doth usually deal the better with minis- ters 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 gos- pel, "is given me to you-ward." Ver. 3. How that by revelation he made known unto me the mystery (as I wrote before in few words, 4. Whereby, when ye read, ye may under- stand 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 as- sert, ver. 2 ; to wit, that the apostolic office of dispensing the gospel to the Gentiles was com- mitted unto him, doth first show, to ver. 7, that he was sufficiently furnished by God with know- ledge 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, to- gether with the manner how he came to the knowledge of ir, to wit, by extraordinary revela- tion from God, and not by ordinary means, as is more clearly expressed, G'al. i. 12 ; and for proof of his knowledge and insight in this mystery, he referrcth 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 groimds, causes, and means of salvation, and niade application of all both to Jew and Gentile, whicli is the very comprehensive sum of this mystery, ver. 3 ; from which two preced- ing chapters, being diligently perpended and read by them, he doubteth not but they should find he had not arrogantly, and without ground, ascribed to himself a great measure of knowledge and insight in that mystery, which he calleth the mystery of Christ ; because Christ is the chief subject of the gospel, 1 Cor. ii. 2, and the j very mystery of that mystery, 1 Tim. iii. 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 some measure, greater or lesser, competently furnished and fitted by him for that employ- ment : and therefore giftless 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. i. 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 employ- ments unto which he doth call them : for he maketh himself manifest to Paul by extraordi- nary revelation, because he was to serve him in an extraordinary 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 abili- ties, 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 dis- charge of their calling, to which they may ap- I "* j peal, as an undeniable confirmation of what they aifirm ; lest otherwise their bare assertion be taken for vain vaunting and arrogant boasting : I for Paul being called to speak of his own know- ledge 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 before 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 j 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 xix. 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 before in few words." I 6. The Spirit of God speaking in Scripture, hath comprised large and comprehensive pur- pose, even the whole plot of man's salvation, and the sum of man's duty, in a small bulk and few words ; as knov.ing that reading much would he but wearisomeness to the flesh, Eccles. xii. 12, and intending that the gift of interpretation and cxponing Scripture should have place in the church, 1 Cor. xii. 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 v. hich he saith here, " I wrote tefore in few words." From ver. 4, learn, 1. The brevitj' of Scrip- ture, and comprehensive largeness of the purpose contained in it, do not occasion any such obscu- rity in Scripture, but by diligent reading the mind of God therein may be found cut and un- derstood : for notwithstanding Paul hath shown lie had comprehended that whole mystery in few words, yet, saith he, " Whereby, when ye read, ye may understand." i 2. The word of God therefore ought to be frequently read, and diligently perused by all the Lord's people ; this being one mean, and second to none, (except public preaching, Rom. X. 14, 15,) which the Lord doth bless, as for other ends, so for attaining to know and under- stand the purpose and subject-matter contained I in the word ; for Paul supposeth it was their ' duty to read what he had written, and showeth by reading they should " understand his know- ledge in the mystery." 3. Even private Christians, through diligent reading of Scripture, may attain to such a measure of knowledge and understanding, as I may enable them to judge of the abilities, gifts, I and doctrine of ministers ; for Paul, speaking j even to private Christians amongst those Ephe- [ sians, saith, " Whereby, when ye read, ye may I understand my knowledge in the mystery of i Christ." 4. Though private Christians arc not to sist [cite] themselves as public judges of the doctrine of ministers, 1 Cor. xiv. 32, neither should they delight much in venting their private judgment, especially their carping censures, James i. 19, yet they are not, as stupid blocks, without trial and examination, to receive whatever the minis- EXPOSITION OF EPHESIANS. ter saith ; but ought to pass a private judgment of discretion upon what they hear, w hether 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. v. 21 ; for Paul alloweth unto those Ephesiaus to pass such a judgment upon his own doctrine and abilities ; " Ye may understand my knowledge in the mys- tery of Christ." Ver. 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 reve- lation 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 re- spects equally with the Jews, (which is chiefly in- tended 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 Co!, i. ver. 1, Doct. 2,) and the prophets of the New Testa- ment, (spoken of Acts xv. 32, xxi. 8 — 10, Eph. iv. 11,) who being extraordinarily assisted by the Spirit of God, did not only open up the prophet- ical Scriptures of the Old Testament, confirming and proving the doctrine of the gospel from these, but also did foretell things to come. DOCTRINES. 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 sav- ing 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. ix. 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. xii. 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 be. 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 cove- nant of grace, as it was first revealed unto Adam, Gen. iii. 15, and after renewed with Abraham, CHAPTER III. Gen. xvii. 7, David, 2. Sam. xxiii. 5, and com- mented upon by the prophets, Isa. liii. 3, &c., and many full prophecies also of the latter, which the apostles themselves did make use of to confirm the calling of the Gentiles, as Acts xiii. 47, cited from Isa. xlix. 6, and Acts xv. 15, cited from Amos ix, 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 re- vealed." But, fourthly, neither the doctrine of salvation, nor yet the calling of the Gentiles, were so fully or clearlj^ revealed under the Old Testa- ment as they are now under the New ; both of them being but sparingly spoken to then. Matt. xiii. 17, and what was spoken, for the most part, wrapped up in a veil of types and shadows, so that they could not stedfastly look to the end of that which is abolished, 2 Cor. iii. 13. The lat- ter, to wit, the calling of the Gentiles, being only then foretold, and prophesied of ; and therefore could not be so distinctly, solidly, and satisfy- ingly 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 mys- tery, until it was more fully revealed. Acts x. 10, &c" ; for, saith Paul, " Which in other ages was not made known, as it is now revealed." 5. As Christ's servants may be sometimes ne- cessitated to speak unto the commendation of their own receipts from God ; so Christian sobriety will teach them to be so far fi-om disparaging, or un- dervahiing the receipts of others, to render them- selves 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 intend- etli to save, in a way extraordinary, immediately, and without the help of second means. Acts ii. ver. 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. i. 21, set down in sacred writ what they themselves did immediately receive from God, 1 John i. 1, by which means the knowledge of God may, in an ordinary way, be conveyed unto others, John XX. 31. The Lord hereby preventing Satan's design, wlio would otherwise have obtruded upon people his own delusions, in place of immediate revelations from God, 2 Chron. xviii. 21, and trying the obedience of his people, if they will subject themselves unto his will and word in the mouth of his servants. Matt. x. 40, as also gently sparing their infirmity and weakness, who could I not, one among a thousand, carry aright those extraordinary manifestations of God unto their spirits, 2 Cor. xii. 7 ; for, saith Paul, this mystery was " revealed by the Spirit," to wit, immediately, not unto all, but to " his holy apostles and pro- phets." 7. As all the Lord's ministers ought to be in- herently holy, not only because of the precept enjoining so much in a special manner unto mi- nisters. Tit. i. 8, but also for the more successful discharging of their office ; seeing the secret of the Lord is with them who fear him, Psa. xxv. 1 1 14, and the lips of the righteous feed many, Prov. X. 21, and as all the extraordinary office- bearers (for what is revealed, Judas alone ex- cepted) 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 into gospel myste- ries : for he giveth the apostles and prophets th.e epithet of holy, 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." Ver. 6. That the Gentiles should be fellow- heirs, and of the same body, and partakers of his pi-omise 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. iii. 29, and with Christ himself, Rom. viii. 17. Se- condly, of being incorporated with the church of God in one mystical body, whereof Christ is the head. (See upon Eph. i. 22, 23.) And, thirdly, of partaking with the believing Jews of the cove- nant promise made by God to Abraham and his seed. Gen. xvii. 7, so that they were now within the bond of the covenant of grace. He declareth iilso, 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 ciicumcision. All which were mysteries to the ancient church. (See upon ver. 5. Doct. 4.) Hence learn, 1. There is a necessary concatena- tion 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," &c. 2. As everj' 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 176 EXPOSITION OF EPHESIANS. 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. ii. 15, and because of that influence of life and spirit, which, being in Christ without measure, John iii. 34, is commu- nicated unto them, every one in his own mea- sure, Eph. iv. 16, as also because of their interest in all the common privileges of that body, Rom. viii. 30, and in the gifts and graces of every member thereof, 1 Cor. iii. 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 ex- pression, " 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. x. 15,) is a powerfid 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. ii. 12, are now made " fellow- heirs of one body, partakers of his promise in Christ," or being'uuited to him, and this all " by the gospel." Ver. 7. Whereof I was made a minister, ac- cording 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 gos- pel, doth now (in further enlargement of what he (lid but briefly assert, ver. 2,) show, that he was called by God to undergo the apostolic oflace of dispensing that mysterv', and doth jointly extol and magnify his office, from eight d'.stmct consi- derations, 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. xv. 19, 20. All which, to wit, his calling, gifts, and divine assistance, he doth ascribe to God's grace and free favour. DOCTRINES. 1. The very apostolic office itself was no lordly dominion, or place of honour and ease, but a laborious ministry and service, wherein the per- son 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 ren- dered " 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 med- dle with the ministerial oflice, that he hath com- petent 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. i. 1, or, mediately, according to that order which God hath estab- lished in his church, as is io the calling of ordi- nary ministers. Acts xiv. 23, for Paul distin- guisheth these two, his being sufficiently fur- nished 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 endowments, 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 call- ing 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 mi- nister 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 requi- site that God do concur with him ; otherwise he cannot exercise his gift, and make use of it for the good of others, 2 Cor. iii. 5, or though he exercise it, yet all his utmost endeavours will be fruitless and without success among the people, 1 Cor. iii. 6 ; for Paul showcth 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 Morking 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 mea- sure ; but to some a greater, to others a lesser, as CHAPTER III. 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 some- what singular in his gift. 6. So great and many are those difficulties which ministers have often to wrestle with, what from without, and what from within, before they can attain to freedom and boldness in exercising their ministerial gift, Gal. iv. 13, 14 ; so difficult is it also to gain ground upon hearts by the mi- nistry of the word, 2 Cor. x. 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 ef- fectual working of his power." 7. As it is no small grace and favour from God for any to be employed in the ministerial calhng, 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, as- cribing 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, accord- ing to the gift of the grace of God." Ver. 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 un- worthiness, which was so great, by reason, espe- cially, of his enmity to Christ and the Christian church, while he was unconverted, I Tim. i. 13, that to his own apprehension, and for what he knew of himself and others, he was more unwor- thy, and less to be esteemed of, than the meanest of God's children and saints : and yet the apos- tolic 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 con- tained such things relating to Christ in his per- son, 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 seve- ral 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. xiii. 12 ; all which things are here called " riches," not only because of that un- searchable 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. iii. 18, and possessors of all things, even though they have nothing, 2 Cor. vi. 10. DOCTRINES. 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. xviii. 21, 22 ; yet the par- doned sinner himself should not forget, but so far keep them in memory, as he may be thereby kept humble, and little in his own eyes, so long as he liveth : for Paul did so much remember his by -past, 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, con- sidering what they have been before conversion, 1 Cor. XV. 9, and what they yet are, because of the remnants of sin dwelling in them, Rom. vii. 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. xiv. 10; for so doth Paul judge of himself from those grounds ; " Unto me, who am less than the least of all saints." 3. Sense of sin, and of self-unworthiness, 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 unmorti- fied 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, Psa. xl. 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-unworthiness in a child of God, do well consist with a confi- dent 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 be- stow the rarest gifts and graces upon such as, by reason of their former wickedness, are most con- scious 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. XV. 9, 10; whereas others would readily take the glory unto themselves, being puffed up with their gifts and success, and so EXPOSITION OF EPHESIANS. should fall in the condemnation of the devil, 1 Tim. iii. G, for God's dealing with Paul, in giv- ing 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 : while as where sin hath abounded, grace doth much more abound, Rom. v. 20 ; for Paul commendeth the dignity of his calling, and the worth of that grace, by which he was called to that office, from ills own baseness and un worthiness ; " 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 unwor- thiness ; 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. iv. 17 ; for Paul considereth also the worth of that message, which he was intrusted with, while he saith, " that I should preach the unsearchable riches of Christ." 9. Though others of the apostles besides Paul were intrusted to carry the gospel unto the Gen- tiles, yet considering that he was so fully in- structed in the knowledge of this mystery of the rejection of the Jews, and calliiig of the Gen- tiles, ver. 3, and Rom. xi., 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 intrusted in a peculiar manner with the charge of preach- ing the gospel unto, and being the apostle of, the Gentiles, which appeareth, as from other places, Acts xxvi. 17, 18, 1 Tim. ii. 7 ; so from this, " Unto me is this grace given, that I should preach among the Gentiles." 10. Offices, and competency of gifts for dis- charging any office, are given of God to those who have them, and especially to ministers, not to keep them without use-making. Matt. xxv. 27 ; or, to make use of them only for gaining ap- plause, or advantage to themselves, 2 Cor. iv. 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 di- vine perfections which are in himself, and of satisfactory fulness which is in those many good things purchased by him, should be the main subject of a minister's preaching, whatever be 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 gos- pel, are so large a field and subject, that the most i gracious and able ministers will find daily pur- ' pose 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 his 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 thera fully ; yet it is the duty of both pastors and people to search into them ; there being as much knowledge of those unsearchable riches attainable, even here, as may encourage all to search, Hos. vi. 4 ; and nothing being more sweet upon earth, than to be swal- lowed up and overwhelmed in this deep and bot- tomless gulf of the unsearchable riches of Christ, when penury of thoughts, and want of enlarged hearts to comprehend that incomprehensible sub- ject, necessitate the soul sometimes to succumb under the weight, to stand still, wonder, and ex- claim, " O the depth of the riches," &c. Rom. xi. 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." Ver. 9. And to make all men see what is the fellowship of the m.ystery, 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 ac- cresce unto men, even the making evident unto all men, without any such distinction of nations or persons, as was kept under the ministry of the Old Testament, Gal. iii. 28, what that mystery of the union and association of Jews and Gen- tiles in one body was, whereby they have joint interest in the covenant of grace, in Christ the cautioner, and in all those spiritual blessings pur- chased by him. Next, he giveth a reason why he called this communion and fellowship a "mys- tery," 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 then it was, (see ver. .5, Doct. 4,) and having made mention of God, he describeth him from his work of creating all things by Jesus Christ, the eternal word of the Father, John i. 1, and this most appositely to the present purpose, to wit, the calling of the Gentiles ; as intending j hereby to show, that none hath reason to won- I der why God should save the Gentiles as well as | the Jews by Christ ; seeing he hatli equal inter- est in them, as having created them both, and that by Christ. CHAPTER III. 179 DOCTRINES. 1. Though the Lord's ministers ought mainly to labour upon the affections of people, endea- vouring to woi-k them up to such a frame and temper as the word of God doth call for, 2 Tim. iv. 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 effec- tual and orderly moving of the affections, even to make the Lord's 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. Acts ii. 22, 23, 38, 39, and there- fore they would affect great plainness of speech, demitting themselves, so far as is possible, unto the capacity of the meanest : for Paul showeth that the information of the judgment was that Avhich he endeavoured with the first in the dis- charge of his ministry ; " And to make all men see," saith he. 2. The word preached by sent ministers, is the Lord's 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. iv. 4, and by opening the eyes of their understanding, that they may see, being otherwise blind, Acts .xxvi. 18 ; for the Lord employed Paul in the ministe- rial calling, " To make all men see, what is the fellowship," &c. The word signifieth both to make a thing evident, that it may be seen, and to give an inward principle of knowledge unto men, by virtue whereof they may see. 3. The commission given by Christ unto his servants to preach the gospel under the New Testament, is not astrieted unto the Jews only, as it was before Christ came in the flesh, yea and after his incarnation before the middle wall of partition between Jew and Gentile was removed by his death. Matt. x. 5 ; but it is extended in- differently to all nations under heaven, and to all persons without exception, as God by his provi- dence 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 privi- leges 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 gladdest tidings that ever sounded in their ears : for Paul having shown, ver. 8, that his office was to " pi-each" (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 fellow- ship 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 tho- roughly 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. iv. 10, 11, and from Melchisedec's priesthood, Heb. vii. 1 1 ; and yet, saith the apostle, "this was a m.ystery, which from the beginning of the world hath been hid in God." So that even the prophets did not fully uuderstand it, nor the apostles themselves until it was more clearly revealed. Acts x. 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 instnmient, but as one working with him, and from him, Heb. i. 2, John i. 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, Matt. vii. 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 say- ing God "created all things by Jesus Christ," is, to show that none could justly stumble at God's saving the Gentiles, as v/ell 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 dis- charging 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. Ver. 10. To the intent, that now unto the prin- cipalities 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. iv. 1.3, 14, and x. 12, 13, and because of the force and power they have in executing the will of God, Psa. ciii. 20, and are said to be " in hea- venly places," not as if they were never upon earth. Gen. xxxii. 1, but the place of their ordi- nary residence is in heaven. Matt, xviii. 10. Now, the apostle showeth, that this was one end in- tended by God to be brought about by his preach- ing the gospel unto the Gentiles, even that the church, being hereby gathered of Jew and Gen- tile, might be as a glass, wherein these glorious creatures should behold " the manifold wisdom of God," that is, the many and signal evidences of 180 EXPOSITION OF EPHESIANS. God's infinite wisdom manifested in the way of salvation held forth by the gospel, 1 Cor. i. 24, and in his diverse ways of dispensing grace and salvation in several ages, Heb. i. 1, (the doctrine of salvation remaining always the same for sub- stance, Heb. xiii. 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 ordi- nances ; which is the main subject of all that precedeth this verse in this chapter. DOCTRINES. 1. The glory of free grace, mercy, wisdom, and of other divine attributes, which God intendeth 1 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, 1 even that angels might therein see God's glory made manifest, and might acknowledge it ac- cordingly ; " To the intent that now unto the ' principalities and powers," &c. I 2. It is the duty of Christ's ministers to com- 1 mend and magnify their office, not for gaining j praise and esteem to themselves, 2 Cor. iii. 1, but that the malice of Satan and his instruments may be hereby frustrated, 2 Cor. xi. 12, who labour to bring that sacred calling unto contempt ; that ! so it may have the less of success upon people's i hearts, 2 Tim. iii. 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 I the principalities and powei\s," &c. 3. This may commend the ministers of the I 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 j is therefore respected by them : for Paul com- mendeth his office from this, that by occasion j 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, Matt, xviii. 10, yet they are ignorant of some things, wliich, by God's Avay 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 [until] then be complete, 2 Pet. ii. 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, Psa. xxxiii. 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. xiii. 8, and faith in him, Heb. xi. 2 ; yet so many and diverse are those ways, wherein he doth execute that counsel in the several ages of his church, Heb. i. 1, and all of them fitted for the age of the church, which then was. Gal. iv. 3 ; so unworthy, 2 Cor. iv. 7, and contrary, Phil. i. 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. iii. 24, 26 ; so va- riously 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, Phil. i. 12 ; and gene- rally all his way is such, that (as it evidenceth infinite wisdom in God, who hath contrived, and doth manage it ; so, it containeth many evi- dences of that kind : for therefore is that, which the angels do learn from the way of salvation re- vealed 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 Scrip- ture, and observe God's way of dealing in carry- ing 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 proofs 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." Ver. 11. According to the eternal purpose, which he purposed in Christ Jesus our Lord : He magnifieth his office, seventhly, by show- ing, 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. i. 11) had re- solved 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 wis- dom 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 efiectuate and execute all his purposes for good towards the church. See upon chap. i. ver. 4 ; for the word rendered " purposed," may be also rendered, "he made," or, " did execute in Christ." DOCTRIKES. 1. This may commend the ministry of the gospel, and gain respect unto it, that the plot and draft of man's salvation dispensed thereby, is founded upon the wise and eternal counsel of God ; and therefore such as will endure all the CHAPTER III. 181 contradictions of sinners, 2 Sam. xxiii. 5 ; yea, and the gates of hell shall not prevail a;;ainst it, Matt. vii. 24, 25, and self-condemned sinners may safely venture their salvation upon, Matt. xi. 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 draft of salvation, " in Jesus Christ our Lord." 3. As God before all time hath foreordained in his eternal purpose whatever cometh to pass in time, his worlcs being known unto him, and accordingly resolved upon by him, before the worlds were made. Acts xv. 18; so though God's way of dealing in time with men, and more par- ticularly with his church, doth alter, yet this in- ferreth not any change or alteration in his pur- pose, 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 di- verse from what he did formerly, any should suspect tliat therefore God had altered his pur- pose, 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 intrusted to carry unto others an ex- cellent message and glad tidings of the plot and draft 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 I 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, Rom. viii. 32. Hence is it that Paul, having magnified his ministry and message, doth make application of those precious things which he was intrusted with unto himself, by pleading an interest in Christ as his, while he callelh him " Jesus Christ our Lord " Ver. 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. First, " boldness," or liberty to speak all their mind freely, (as the original v/ord doth bear,) whereby, as it is distinguished from the other two, is meant that holy freedom and boldness which is in i-econciled souls to speak their whole heart to God, both in the duty of prayer and thanksgiving ; and is opposed to mis- belief, terror of conscience, or to whatsoever doth straiten the heart or stop the mouth in discharg- ing these duties. Secondly, "access," to wit, unto God, (see chap. ii. IS,) 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. Thirdly, " confidence," or a well-grounded persuasion that both our per- sons 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. DOCTRINES. 1. Whatsoever worldly disadvantage may fol- low upon the preaching of the gospel unto a people. Matt. x. 34, 35, yet those excellent and spiritual privileges which are conveyed thereby unto them who receive the gospel, may and ought sufficiently to commend the ministry of it unto all ; for Paul doth here commend his office from these spiritual fruits which were enjoyed by it, I as their being "in Christ, in whom they had boldness and access with confidence." 2. And more particularly, liberty and freedom to speak our heai't to God in all our concern- ments, 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 in- ability, backwardness of spirit to do 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 pei'suasion that both our persons and duties are accepted of by God, may and will abundantly serve to com- mend 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 en- joying of those privileges in particular by the means thereof: "In whom we have boldness," &c. 3. The more a Christian doth find his heart enlarged, and his tongue loosed to speak unto God in the duties of prayer and praise, he will find the more of 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 " bold- ness," or liberty in prayer and praises, with " ac- cess," 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 exceedinglj' to furnish the heart with boldness in prayer, and with familiar access unto and fellowship with God ; in so far as many of those obstructions which mar boldness and access i| 182 EXPOSITION OF EPHESIANS. do arise from diffidence, misbelieving doubts, or ignorance whether God aecepteth of us or not, Rom. X. 14; for the apostle speaketh of "con- fidence," 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 con- veyed unto sinners by Christ, (as was explained in the point of access, chap. ii. 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, Psa. Iviii. 3, and have no well-grounded confidence that God doth ac- cept either of their persons or actions, seeing be is well pleased only in him. Matt. iii. 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, John i. 12, and rest upon him for salvation, Isa. 1. 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. ii. 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 niaketh way for and is the cause of those ; and therefore the more that faith is kept in exercise, there will be the more of liberty and boldness, the more of access to God and nearness, and the more of a w^ell-grounded persuasion of our accept- ation by God, and confidence : for he ascribe th their being in Christ, their access, boldness, and confidence, unto faith, while he saith, " by the faith of him." Ver. 13. '^\nierefore I desire that ye faint not at my tribulations for you, which is your glory. The apostle having uow 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 exhorta- tion to courage, or a dissuasive from fainting and discouragement in their Christian course, not- withstanding of his present sad suflferings, who had preached the gospel among them. Which dissuasive, as it is most humbly and aflfectionately propounded, (for the word rendered "desire," signifieth " humbly to beg and intreat," Acts iii. 2, and xii. 20,) so it is most vehemently urged from three reasons. First, Because of tlie worth and dignity of his apostolic oflice, spoken of in the preceding verses, aad related unto here, as one reason of the present dissuasive, in the illative particle " wherefore." Secondly, All his tribula- tions were in a special manner for them ; to wit, not only for their confirmation and example, but mainly because they were occasioned by his publicly asserting the privileges of the Gentiles by faith in Christ Avithout circumcision, Acts xxii. 21, 22. And, thirdly, they were not only pi-ofitable 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 pi'each imto 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, Phil. ii. 17. DOCTRINES. 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 coldrifeness, instead of their former zeal and fervency. Rev. ii. 4 ; to security and laziness, instead of former watchfulness and diligence. Gal. v. 7 ; to droop- ing discouragement and backwardness, instead of former courage and cheerfulness, Heb. xii. 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 de- sire that ye faint not." 2. As tribulation for the gospel, whether im- minent or already lying on, doth usually make those faint and turn remiss in their Christian course, who have not timeously forecast trouble before it came, Mark iv. 17 ; so when trouble and persecution befall^th the ministers of Christ, especially those who are primely instrumental in the work of the Gospel, then are the Lord's 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 tribulati(m for the gospel is a trial not only to those who are under it, but to others also who look on, and are in no less hazard to be thereby brangled in their confidence, blunted in their zeal, and rendered remiss in their former for\yardness, than the person him- self who sulfereth; 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 fiiithful minister that he labour earnestly to rouse up people from their natural deadness, and once engage them in the way of Christianity, Epli. v. 14, but he must also endeavour to keep them moving, wlien they are so engaged, forecasting wisely, and la- bouring to remove carefully, what offences and stumbling-blocks Satan and corrupt flesh maj' cast in their way to retard them in it, or make them turn aside from it. Thus Paul wisely foreseeth and CHAPTER III. I carefully labourcth to remove that ground of stumbling and fainting which they were apt to ■ take from his sufferings : " faint not at my tribu- j lations." 5. A faithful minister suffering for truth, will I not be so solicitous for his own concernments j relating to his outward estate, as for the church I and people of God, lest they be turned aside, or made to faint by reason of his sufferings : for j 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 I " faint not at his tribulations." I 6. It is not sufficient that ministers exonerate I 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 j to be easily wrought upon ; for Paul doth affec- ' tionately " desire," or humbly beg of them (as ' the word signifieth) " that they would not faint." 7. This may sufficiently guard the Lord's peo- ple from discouragement, stumbling, and heart- less fainting, notwithstanding the sad suffering lot which is sometimes measured out unto the Lord's 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 suffer- ings, 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 i preach the gospel among the Gentiles, and the j 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 Lord's people at the con- tempt, reproach, and other hardships, under which they who preach the gospel do for the most part labour, if they would seriously con- sider that all tliose 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 stumblings at his sufferings from that consider- ation ; " 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 trutli, that not only the persons themselves who suffer are thereby honoured, Acts v. 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 God's high esteem of them in sending his servants to suffer for their good, which ought in reason to i prevent their fainting at his sufferings, yea, and make them glory in them, and take encourage- ment from them ; for Paul showeth " his tribu- lation was their glory," and therefore desireth them not to faint. Ver. 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 ex- perimental knowledge of the doctrine of salva- tion delivered by them,) he doth not only give an evident testimony of his sincere affection and endeavour after their salvation, but also labour- eth 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, ii., 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. i. ver. 17. This is the sum of ver. 14. Secondly, from his rela- tion to his church, as being the Father, by adop- tion, 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, do- mestics 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 arro- gance 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 ver. 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. iv. 2, so also to pray to God for them, and that not only in pitblic with them, as being the mouth of the people unto God, Joel ii. 27, but also in private to the Lord for them, seeing their own pains cannot profit without the Lord's blessing, 1 Cor. iii. 6, which ministers ought fervently to seek from God by prayer, else they have not ground to expect it, Ezek. xxxvi. 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 sho'weth ; " For this cause I bow my knees." 2. It is no small advantage unto the I-ord's 184 EXPOSITION OF EPHESIANS. people to have such a minister as is able to pray, and accordingly doth pray pertinently, spirit- ually, and fervently with them and for them, by ■whom, as by their mouth, they may have their several cases made known unto God more dis- tinctly than can be expressed by many of them- selves, Joel ii. 17, and they themselves are edified and instructed how to pray with the like affection and fervency, I Cor. xiv. 19 ; by whose affec- tionate prayers unto God for them, a blessing is drawn down from Heaven to make the word preached effectual in them, James v. 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, Phil. i. 4, and when they, through some one distemper or other, cannot deal with God for themselves, at least in any measure satisfactory to themselves, James v. 14, 15 ; for as Paul's exhortation and doctrine was advantageous unto those Ephesians, so also were his fervent prayers in order to their being kept from fainting, and to their up-stirring to endea- vour after those good things which he sought from God unto them, and therefore doth he men- tion 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. i. 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, afflic- tions, and sinful infirmities, James v. 14, 15, but also from the grace and good things of God al- ready received by them, that they may persevere and grow iu them, and be preserved from abus- ing them, seeing the graces of the best are but imperfect, 1 Cor. xiii. 9, subject to decay. Rev. iii. 2, and may be abused, 2 Cor. xii. 7 ; for the apostle taketh occasion to pray for these Ephe- sians from the good already received by them, even their being build ed already upon Christ, mentioned chap, iu 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 ges- tures, according to the pi-esent frame of their heart thereby expressed, 1 Kings viii. 22, 2 Sam. xii. 16, Luke xviii. 13, 2 Sam. vii. 18, and though God be a Spirit who will be worshipped in spirit and in truth, John iv. 24, and careth not for the outward man alone, Matt. xv. 7, 8 ; yet seeing God craveth service both from the soul and body, as having created and redeemed both, 1 Cor. vi. 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 remembrance what his heart ought to do, if he would not play the gross hypocrite Avith God, therefore it is a thing needful and convenient (if we be not otherwise restrained, Neh. ii. 5,) to use some reverend gesture of the body while we are about the duty of prayer ; for Paul did kneel iu 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. ii. 30, and giveth grace unto the humble, James iv. 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, Psa. cxxx. 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. i. ver. 3, in the exposition, and Doct. 2, and ver. 17, Doct. 3, 5. 6, " unto the Father of our Lord Jesus Christ." I From ver. 15, learn, 1. As there is but one j 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 j lineage, descending of one common father ; for i 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. ii. ver. 19, Doct. 8,) so all the members of his church and familj' are com- prehended either in heaven or earth. Scripture knoweth nothing of a purgatory, or third place different from these ; for the apostle showeth this " w hole 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, John i. 12, and domestics, Eph. ii. 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. v. 8. Hence the apostle maketh this a ground of his confidence, to be answered by God in what he CHAPTER III. sought in behalf of those Ephesians, even God's fatherly interest in them ; " Of whom the whole family in heaven and earth is named." Ver. 16. That he would grant yon 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 inexhaustible treasure of his divine attributes, (called " his glory," Exod. xxxiii. 18, with xxxir. I 6, 7,) and especially of his mercy and power, i (which are set forth by the name and epithet of j "his glory," or "glorious," Eph. i. 6, Col. i. 11,) I would furnish them with a daily increase of spiritual strength, whereby they might resist the I devil and all spiritual adversaries in their Chris- I tian course, chap. v1. 12, which strength was to j be wrought by the Holy Spirit in their " inward man," whereby, as 2 Cor. iv. 16, is meant 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 compre- hend all those things belonging to a man's out- : ward 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. 1. From the apostle his being able to give an after account of what he prayed for, see chap. i. 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 afi"airs of this world. Gen. iv. 20 — 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 [deficiency] 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. xxxi. 33, whereby the renewed heart, being wrought upon by the Spirit of God, doth rtally work that which is spiritually good, Phil. iv. 13, yet a constantly renewed sup- ply 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. xxxii. 40, preserved against the furious assaults of raging temptations, Luke xxii. 32, actviated and made to do that which is truly good, Phil. ii. 13, and much more, that hereby grace begun in con- version, may be made to grow and advance to- wards perfection, Phil. i. 6 ; for the apostle pray- eth even for those converted Ephesians, that " they may be strengthened with might in the inward man." 4. Such is the vanity, lightness, and incon- stancy of our hearts in good, Psa. xxxix. 5, our impotency to resist temptations. Matt. xxvi. 34, our proneness to turn from the ways of God, Gal. v. 7, so strong, so subtle, so assiduous are our spiritual adversaries, Eph. vi. 12, so many are those difficulties, discouragements, diversions, and hinderances, which we have to wrestle with and overcome in the way to heaven. Acts xiv. 22, that except we be underpropped and strength- ened 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 improved by the best as it ought, Isa. Ixiv. 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 accord- ing 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, Psa. xix. 1, &c., but are also infinite, and without measure, as being indefatigable in work- ing, wholly insuperable by any impediment or opposition whatsoever, and inexhaustible by sup- plying 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 mei'cy and power in God, whereby he is not only willing as merciful, but also able as omni- potent, to bestow whatever 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 ac- cording 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 John iv. 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 des- pite 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 inci- dent in our Christian course, but that whrreof the Spirit of God residing in us is the author and 186 EXPOSITION OF EPHESIANS. giver : for he prayeth " they may be strength- ened with might in the inward man from the Spirit."' i 8. Though Christians are not to neglect their | outward and bodily concernments, 1 Tim. v. 8, | 23, yet the spiritual estate of their eternal souls \ is to be cared for most, and so much as if it go well i 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 spirit- ual estate of their flock; for Paul prayeth jhey may be " strengthened in the inner man," his care did run most upon that. Veb. 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 tongues and brains, but also, and mainly, in their hearts. DOCTRINES. 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 spirit- ually 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 whom he giveth himself first, 1 John v. 11, 12, and to whomsoever he giveth himself, upon those he bestoweth all things : Christ in us being the hope of glory. Col. i. 27 ; the fountain of life. Gal. ii. 20 ; and of all things needful, 1 John iv. 4 ; for Paul, having prayed that they may be strengthened with might in the inner man, sub- joineth 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 everywhere, Jer. xxiii. 24 ; nor in his substance at all, as he is man ; for so the heavens do contain him. Acts iii. 21 ; but by his gracious operation and special influence upon them, whereby he quickeneth them, Rom. viii. 10, ruleth them. Acts ix. 6, and liveth in them, Gal. ii. 20 ; for he prayeth that "Christ may dwell in their liearts," which pe- tition is granted, in behalf of all believers, seeing he praved in faith. 3. Though Christ doth thus familiarly commu- nicate 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 con- verted Ephesians, chap. ii. 22, yet Paul doth pray that " Christ may dwell in them," which therefore must be understood of a greater mea- sure and degree of his indwelling presence than formerly they had. 4. Where Jesus Chi'ist doth once take up his abode and dwelling in the heart, there he re- maineth constantly and flitteth not ; in so far as though sometimes he withholdeth that gracious influence of his, which is necessary only to the well-being, flourishing, and vigorous thriving of grace in the heart, Cant. v. 6 ; yet he never with- draweth that influence which is necessary to the being of grace, and without which grace would utterly die and perish, Psa. Ixxiii. 23 ; for the word rendered to dwell, signifieth to take up a fixed and immoveable habitation, and differeth from another word very like unto it, which sig- nifieth to sojourn in a place only for a season, 1 Pet. i. 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. vi. 19 ; yet the heai't, will, and affections of man, are the chief place of his habi- tation, 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, Prov. iv. 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 John iv. 13, whereby he uniteth them to himself, quickeneth and ruleth them, yea, and worketh the grace of faith in them, John vi. 44 yet faith being so wrought, the believer doth thereby lay hold on Christ, Phil. iii. 12 ; giveth him daily employment, John xv. 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 iu 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, John viii. 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 eihcacy, laid hold upon by faith, though his human nature be loc;.lly present in heaven only, Acts iii. 21 ; and therefore there is no neces- sity, 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 CHAPTER III. " dwelleth in the heart by faith," besides that the flesli profiteth nothing, John vi. G3. Ver. 17. That ye, being rooted and grounded in love, 18. May be able to comprehend with all saints ■nhat 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 I them by faith, spoken of ver. 16, 17, even that God j! would make them grow in knowledge, especially I I in the experimental knowledge of his love in Christ. And first, he settetli down the means 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 re- vealed in the gospel, by the grace of faith, as trees are firmly fastened in the ground by their roots, I 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 dimen- sions, as of breadth, whereby it is extended unto all ages. Matt, xxviii. 20, and all ranks, 1 Tim. ii. 4, of length, whereby it reacheth from eternity to eternity, Psa. ciii. 17, of depth, whereby it stoopeth down to the lowest depths of sin and misery, and draweth sinners from thence, Psa. Ixxxvi. 13, and of height, whereby it reacheth up to heavenly joys and happiness, and carrieth sinners up thither, John xiv. 9, which are the four usual dimensions and measures, according to which we ordinarily take up the bigness of greatest bodies. And withal, he showeth that this comprehension, or uptaking of God's 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, ver. 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 Fathei-, 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, John iii. 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, ex- cept 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 tempations, except they be under- propped by, and rely upon some strong founda- tion ; 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 with- out 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 temp- tations, 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 right- eousness, natural courage, fixed resolutions, or such like. Matt. xxvi. 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 tempta- tions 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 dis- course 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. i. 1 5 ; 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. ii. 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 ought to be sought after by them accordingly : for this knowledge is not only pleasant, as being of a su'oject wonderful, but also edifying, both in order to our comfort, Rom. v. 2, with 5, and to our incitement unto duty, 2 Cor. v. 14 ; for he prayeth for a greater measure of this knowledge, even to those converted Epiiesians, who had somewhat of it already ; " That ye may be able to comprehend what is the breadth," &c. 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 188 EXPOSITION OF EPHESIANS. kaowledge flowing thence : for he permits their baing 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 compre- hend." 3. This love of God in Jesiis Christ to lost sinners, is so large, Isa. Iv. 8, 9, so free, Hos. xiv. 4, and in all respects so wonderful, Psa. xxxi. 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 wilder- ness of trial and humiliation going before, Deut. viii. 14 — 16, that though it be revealed in the gospel, John iii. 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 under- stand and know what is the breadth. 4. We are not to content ourselves with a su- perficial view of God's free love in Christ ; but ought to take most accurate inspection of it in all its dimensions, and in all those several respects and ways wherein it is manifested, endeavouring at least to know it so far, as that which is infi- nite may be known by finite creatures, and to know it in its outmost capacity, as reaching be- yond all created understanding, upward, down- ward, 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 inher- ently 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 af- terwards ; so whatever privilege the Lord is pleased to bestow upon the saints in common, we ought to aspire unto it, and confidently ex- pect to receive it from the Lord : for as he mak- eth this comprehension and knowledge, here spoken of, a common privilege of all saints ; so he doth thereby animate and incite the Ephe- sians to seek and expect it from God in answer to his prayers ; " That ye may be able to com- prehend with all saints." 6. As the love of Christ is the common treastire 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, John xiv. 21,23; for he maketh the compre- hending of Christ's love, a privilege of those only who are saints and holy ; " Ye may be able to comprehend with all saints." From ver. 19, learn, 1. The love of God in Christ, and of Christ to lost sinners, is so rich and unsearchable, Eph. ii. 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. V. 7, 8, that not only the natural man cannot un- derstand it at all, 1 Cor. ii. 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. xiii. 9 ; for the apostle saith, '• this love of Christ passeth know- ledge." 2. Though this love of Christ passeth know- ledge, 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 un- derstanding 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 compi-ehend it : and they may know it thus, partly, from what the Spirit of God in Scripture, condescending to our capacity so far as is possi- ble, 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 im- plying, that the knowledge thereof may be at- tained 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 know- ledge, 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 pass- eth knowledge." Ver. 19. That ye might be filled with all the fulness of God. Here is the fourth and last petition of the apostle's 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 fulness of grace in glory, when God shall be all in ail, 1 Cor. XV. 28 ; for the original doth read, " that ye may be filled unto all the fulness of God," even while [until] grace begun here be fully completed in glory hereafter : which perfection of grace to be attained in the life to come, is called the ful- ness of God : not as if the essence of the Deity were eitlicr in whole, or in part to be ccmnnuni- catcd unto the glorified saints, which is incom- municable unto any creature ; but because it floweth immediately from that his infinite and incommunicable fulness, as streams from the fountain, 1 Cor. xv. 28, and doth consist in the full enjoying of him, 1 John iii. 2. CHAPTER III. 189 DOCTRINES. 1. There is a fulness 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 indued 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, their chiefest adversaries, Col. i. 11. Such I a fulness is spoken of, Rom. xv. 14, 1 Cor. i. 5, 7, and prayed for here ; " That ye may be filled." 2. All the fulness, and completeness in grace attainable here, is but an emptiness, being com- pared with that fulness in glory, which shall be attained hereafter, called hei-e the fulness of God, and is made mention of as the journey's end, to be aspired unto and aimed at, as a step far be- yond any fulness which can be attained here ; for he saith, " that ye may be filled with," or until, "all the fulness of God :" where he implieth a twofold fulness, the former attainable here, by which we advance to that other fulness in glory, which shall be enjoyed hereafter. 3. The desires and endeavours of believers after Christ and grace, should not be easily satis- fied, nor stand at a stay for every attainment ; but ought to be enlarged, and always advancing towards a further measure than any thing al- ready received, even to that fulness of grace at- tainable here ; yea, and the outmost measure of grace here, is not to be rested upon, as fully satis- fying, 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 fulness of God :" and hereby teach- eth them to be satisfied with no less. 4. The state of bel'evers 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. xiii. 12. And, secondly, the enjoying of his presence fully, and so far as finite creatui-es can be capable of that which is infinite, 1 John iii. 2 ; for this is to be "filled with the fulness of God," which shall be attained in heaven. Yer. 20. Now unto him that is able to do ex- ceeding abundantly above all that we ask or think, according to the power that worketh The apostle, lastly, concludeth his prayers with a heavenly strain of thanksgiving to God, whereby he labourelh, indirectly at least, to per- ! suade 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 I persuaded of it, that he breaketh forth in thanks- gi-i'ing to God for it, even as if all he sought had I been already granted. And therefore he doth I labour to persuade them further by that opposite description, which he givcth of God in the first part of this thanksgiving, taken from God's infi- nite power, whereby he is able, not only to bestow more things and greater than we can either ex- press, 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 abun- dant 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. Matt. xxvi. .53 ; therefore he giveth an instance, or proof, of this infinite power in what he had wrought in be- lievers 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. DOCTRINES. 1. As the duties of prayer and thanksgiving do mutually contribute for the help one of ano- ther, (see chap. i. ver. 16, Doct. 1,) so we cannot ordinarily be fervent in prayer, but of necessity our heart will sometimes break forth in thanks- giving to God among hands, occasioned partly, by those hopes of an answer, which sometimes are in the very time of prayer suggested by God, Psa. vi. 8 ; partly, from the remembrance of mercies formerly bestowed, which are called to mind in prayer, as arguments to plead for our present suit, Psa. Ivi. 12, 13, and partly, from that felt access to God enjoyed in prayer, Psa. Ivii. 1, &c. with his gracious presence and assist- ance communicated to the heart, chiefly when we are discharging that duty, Psa. cxxxviii. 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 fur- nish 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 John v. 14 ; and therefore usu- ally the doubts of believers concerning God's good will 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 190 EXPOSITION OF EPHESIANS. 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 pray- er, go oftentimes beyond our expressions : either we dare not express theui, they are so great, Luke XV. 18, 19 ; or we cannot express them, they are so many, that expression is too narrow a vent or passage for them, Rom. viii. 26 ; for he joineth "thinking," or conceiving, with asking, and speaketh of it as being more capacious and comprehensive than our asking doth reach unto, while he saith, " above all that we ask or think." 5. So large is God in his bounty, and so mer- ciful in his way of dealing with his people, that he doth far outstrip not only their prayers, but also their very conceptions and hopes, in so far as when they obtain not all they ask, even then they get above what they ask, delay or disap- pointment being in that case much better for se- veral reasons than a present grant : for, saith Paul, " He is able to do exceeding abundantly above all that we ask or think." Now he speak- eth not of his absolute power, but as it is opera- tive, and working in, and for believers, as appear- eth 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 be- j liever in part ; in so far as the work of their con- I version at the first, of carrying on the work of ! grace in them afterwards, of their through-bearing i under, and delivery from crosses and trials, the ! timeous and unexpected trysting [meeting] of ' several comfortable providences with their ne- i cessities, are so many proofs and instances of { God's working above what they do ask, or think ; for " He is able to work," so, saith he, " accord- ! iug to the power that worketh in us." 1 7. We ought to look upon the bypast instances ; of God's 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, accord- ing 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 fulness of God, was more | than any thing already wrought in them ; " ac- cording to the working of his" mighty "power," saith he. Ver. 21. Unto him he glory in the church by Christ Jesus throughout all ages, world without end. Amen. I 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 fore-prophesy that it shall be gone about by God's true church, to wit, among visible professors, members of the church, and chiefly, sincere believers, (even all such as should find tlie saving effects of God's glorious attributes in their own experience,) and this in " all ages" and ge- nerations, 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 praj'crs and praises, or of any other perform- ance, are accepted of God. DOCTRINES. 1. The subject matter of a believer's song of praise and glorj' to God, is not only those things which God hath graciously done already ; but what he is yet to do, together with the consi- deration of his power and good will 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, Psa. cvi. 2, and so far short doth the best come in it, Neh. ix. 5 ; so profitable is this duty unto those who do prac- tise it, Psa. cxlvii. 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. ix. 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 praisewor- thy attributes : for he enjoineth this duty unto the church, and especially to real believers in it, because the Lord doth make his glorious attri- butes in their gracious effects, manifest only to such, Psa. Ixxvi. 1, 2, " Unto him be glory in the church." 4. Praise and thanksgiving is a duty to be per- formed, 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, Psa. Ixv. 1 ; and a mean of mutual edification, Col. iii. 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, Psa. 1. 15; yet, we cannot dis- charge even this duty of ourselves and accept- ably, but by Jesus Christ, through whom we have furniture and strength to do, Phil. iv. 13 ; access unto God in doing, Eph. ii. 18, and accept- ation with God, when we have done either this, or any other duty, Eph. i. 6 ; for, he saith, " Unto him be glory in the church by Christ Jesus." CHAPTER IV. I'Jl ! 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. Matt. xvi. 18, neither shall the I church ever in any age want matter of praise, the saddest times want not their own mercies ; for as this is a wish, so it is a prophecy, that "Unto him shall be glory in the church through all ages." I 7. See further (from the continuance of this I song unto all ett-rnity, and from the apostle's Amen, whereby he closeth the thanksgiving) upon Gal. i. ver. 5, Doct. 3, and 4, " AVorld 1 without end." Amen. CHAPTER IV. The apostle, having in the three preceding chap- ters given a short sum of saving doctrine, doth now, to ver. 21, chap, vi., 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. v. ver. 22, he doth, in the first part of this chapter, exhort them to unity ; and, to make way for his so domg, he first premitteth a general ex- hortation to walk worthy of their vocation, ver. 1 ; and next, subjoineth a more particular exhort- ation unto such graces as have a more special influence upon unity, as humility, &c. ver. 2, and so doth fall upon his intended scope, which is to I press upon them the study of unity, ver. 3, which heenforceth, 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 — 6. Secondly, by another argument, taken from these things which are not one, but diverse, almost in every member, to wit, diversity of gifts and graces, and their different measures ; which di- versity 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 Ps;i. Ixviii. 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. 1 1 ; secondly, be- cause 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, be- cause unconverted Gentiles did live in those, ver. 17, whose godless conversation is set forth dis- tinctly 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 andholiness, ver. 2 1. In the third part of the chapter are six parti- cular precepts, belonging to the second table : the first is to abstain from lying, and to speak truth, ver. 25 ; the second, to moderate and sup- press 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 la- bour diligently in some lawful calling, ver. 28 ; the fourtli, to abstain from all corrupt communi- cation, and to utter edifying purpose [purpose edification] in their ordiuary 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 tender- heartedness in mutual forgiveness, ver. 32. Ver. 1. I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vo- cation wherewith ye are caiLd, 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 pur- chase and merit by their walking, that God should call them : for the text holdeth out, that they b hoved to be called, before they could v/alk after the manner which the apostle here presseth, and therefore were not to merit vocation by their walking; see 2 Tim. i. 9 ; but that they ought to walk suitablj', and as it becom.eth those who are dignified with such a calling, as the word is ren- dered, Rom. xvi. 2 ; which exhortation is pro- pounded 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 sufl^er- ing 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 minister- ing an occasion of security, ungodliness, or profan- ity, 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. vi. 2, &c. and the free-gifted sal- vation offered by it cannot be embraced, except covenanted strength for through-bearing in the way of holiness be embraced also, Rom. viii. 1 ; for he inferreth the study of holiness from the EXPOSITION OF EPHESIANS. doctrine of salvation through free grace ; the former being, as it were, the native result and inseparable companion of the latter ; " I there- fore beseech you, that ye -nalk -n-orthy." 2. Though there be a necessary connexion be- twixt our embracing the doctrine of salvation through free grace, and the study of a holy life, as said is ; yet such is our natural averseness from holiness, Rom. viii. 7, so many are the temptations and diflSculties which lie in our way to it, 2 Tim. iii. 12, that even the best of men do need the spur of earnest and vehement ex- hortation 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 time's experience, and in their se- cond thoughts: for Paul having boasted (chap. iii. ver. 1,) of his being a prisoner for Christ, he doth here repeat the same, to show he had not reason to eat-in [recall] any thing of what he formerly had said ; " I therefore, the prisoner of the Lord." 4. It sweeteneth much the suflPerings of the saints, that he for whom they suffer is Christ, the Lord, as being worthy to be suffered for. Acts V. 41 ; and mighty in power to support them under suffering, Matt. x. 19, 20, to deliver from it, 2 Cor. i. 10, to better them by it, Rom. v. 3, 4, and to reward them freely from it, 2 Thess. i. 7 ; for Paul comforteth himself in this, that he " was the prisoner of the Lord," whom (chap. iii. 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. i. 14, and nothing more weighty than when it is otherwise, 2 Tim. iv. 10 — 16 ; for Paul de- signeth himself from his sufferings, hereby to add weight to his exhortation ; " I therefore, the prisoner of the Lord." See more from this style taken by Paul, chap. iii. ver. 1, Doct. 2 — 7. 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. iv. 3, that though ministers are not to be directed by people, as to the matter which they preach, 2 Chron. xviii. 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 gain- ing upon their humour : and particularly, they are to press the duties of holiness, with as much of fervent, 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 com- manding ; " 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, John xii. 32, doth draw these who were before dead in sins and trespasses, Eph. ii. 1, from under the power of darkness, and translateth them unto the kingdom of his dear Son, Col. i. 1"3, giving them actual possession of the state of grace, with all the privileges accompanying that state here, 1 John iii. 2, and a right unto, Luke xii. 32, with the well grounded hope of glory to be enjoyed hereafter, Eph. i. 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 supposeth 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 call- ed, that so they may walk worthy of it, and an- swerably unto it : whicli then is in some measure pei'formed, when we have respect unto all the commandments, Psa. cxix. 6, and do in a spe- cial manner make conscience of all those parti- cular duties after-mentioned in this epistle : for he exhorteth them to walk worthy of their voca- tion, as their duty following upon and flowing from, that dignity put upon them in effectual calling ; " Walk worthy of the vocation where- with 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 voca- Ver. 2. With all lowliness and meekness, with long-sufi'ering, forbearing 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 at- taining and entertaining that unity which he is afterwards to press, as first, humility or " low- liness," a grace and virtue whereby a man, from the sense of his own infirmities, Gal. vi. 1, and the uncertainty of outward things which he (CHAPTER IV. I enjoyeth, 1 Tim. vi. 17, doth esteem but meanly I and soberly of himself, and of all that is his, Phil. ii. 3. Secondly, " meekness," a virtue whereby we are rendered tractable and easy to be conversed with, James iii. 17, whereby also we moderate anger, so that we are not provoked but for just causes, and not more or longer pro- voked than the word of God alloweth, and do speedily restrain and suppress anger, when it hath transgressed the just bounds, Kph. iv. 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, Matt, xviii. 22. Fourthly, mutual "for- bearance," flowing fi-om " love ;" for the right performance whereof, the former three are spoken of as necessary qualifications, (as ap- peareth from the grammatical construction of the words,) and it consisteth in our pleasant bearing with and tolerating of whatsoever 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. vi. 1, 2, yet so as we do not with- hold any necessary duty which we otherwise owe unto them. Matt. v. 44, or cease from fol- lowing after peace and concord with them, Heb. xii. 14. Hence learn, 1. How diligent soever a Chris- tian be in public or private duties of God's immediate worship, or in the duties of his par- ticular calling, yet he doth not walk answerably to that excellent dignity unto which he is called, except he be of an humble, meek, and conde- scending 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 lowli- ness," &c. 2. The grace of humility and lowliness, as it is most beseeming Christians, so it is of neces- sary use to fit men for the duty of mutual for- bearance in order to imity and peace, in so far as the humble man, being conscious of his own in- firmities, doth know he needeth as much of for- bearance from God and others, as others do need from him, Rom. vii. 18, and through humility is made to think but meanly of himself, and highly of others, Phil. ii. 3, 4, and so to eschew vain glory and pride, the usual occasion of strife, Prov. xiii. 10 ; for he presseth lowliness, in order to forbearance and unity, while he salth, " 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 pas- sions, when stirred and provoked by real in- juries, who being conscious of their own infir- mities, do judge but meanly of themselves^ and therefore not too good to have, by the Lord's wise and gracious dispensation, a suffering lot from the wicked and injurious carriage of others, 2 Sam. xvi. 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 allness. 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, Phil. ii. 3, and kything [appearing] in the outward carriage, Luke xiv. 8. Secondly, with respect to all objects, there must be humility towards God, Acts XX. 19, and humility also towards men, Phil. ii. 3, and towards all sorts of men, not only superiors, Levit. xix. 32, but inferiors also, Job xxxi. 13. Thirdly, with respect to the grace itself, as being without any mixture of the con- trary vice, so far as is possible, Psa. cxxxi. 1, 2, and daily growing up towards perfection, 2 Cor. vii. 1, Fourthly, with respect to all cases, so as it be exercised in prosperity, Ezek. xvi. 49, as well as adversity; for, saith he, "with all lowH- ness ;" 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. i. 5, Phil. i. 9. 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 for- beai-ance, in order to unity, in so far as they do render him who is endowed with them gentle, affable, and easy to be conversed with, and do moderate anger, which is ready to blow the bel- lows of contention and to stir up strife, Prov. XV. 18 ; for he exhorteth unto meekness 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 rub- bing 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 natui-e, which thirsteth after revenge, Prov. xvi. 32, hereby he overcometh and shameth his party who did him wrong, 1 Sam. xxiv. 17, and keep- eth God's way in overcoming of him, Rom. xii. 17 — 21, and hereby a man also, in some comfort- ble measure, doth entertain peace with others, which otherwise upon every occasion would blow up and evanish ; 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 — endea- vouring 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 arc so to bear with his person, as to endeavour the bearing down of his sin by ad- monition, 2 Thess. iii. 15, reproof, Levit. xix. 17, or correction, Prov. xiii. 24, as we have other- 194 EXPOSITION OF EPHESIANS. wise access ; and yet we are so to meddle with his faults, as in the meantime we may give due respect to his person, not irritating or provoliing his corruptions, while we intend 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, James iii. 2, and that every man is obliged to do as he would be done to by others. Matt. vii. 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, ] Cor. xiii. 3 ; so it doth in a special manner dispose and fit us for this duty of mutual forbearance ; love cover- eth a multitude of sins, 1 Pet. iv. 8, and raalieth us bear with many things in the person loved, 1 Cor. xiii. 4, 7, which otherwise flesh and blood would not digest, 2 Cor. xii. 15 ; for he holdeth out love as the fountain of all the rest, and espe- cially of mutual forbearance ; " With all lowli- ness—forbearing one another in love." 11. Whence it followeth that this duty of mutual forbearance ougiit to flow from a prin- ciple of love, and therefore, though we forbear from necessity, because we dare not do other- wise, 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 incon- sistent with love to them. Lev. xix. 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 there- of; for the forbearance he enjoineth, is " for- bearing one another in love." Ver. 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 implied 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 unne- cessary ruptures and breaches upon every dif- ference, whereby they should be firmly knit to- gether, as the members of one body by its several ligaments and sinews. DOCTRINES. 1. 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. iii. 17, and one to an- other by love, Col. iii. 14,) there is an union also of the visible church and the members thereof amongst themselves ; and this is two- fold, 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 tie of which union is God's covenant with the visible church, and the church's professed embracing and laying hold upon that covenant, when off'ened in the gospel, Psa. 1. 5 ; the other necessary to the well- being of the church, which is entertained by unity in judgment, I Cor. i. 10, in heart and af- fection. Acts iv. 32, by concurrence in purposes and actings, Phil. i. 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 unity of the Spirit." 2. The union which God requireth among his people, is not an union in sin or error, Isa. viii. 12, nor yet a civil union only, in things worldly, upon politic and civil interests. Acts xii. 20, nor yet a mere outside agreement or living together only, Psa. Iv. 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 endowed 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 contra- dicted by practice, nor yet some careless endea- vours, 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 endea- vours for that end, so as we not only carefully eschew what may on our part give cause of rending, 1 Cor. viii. 13, but also that we be not easily provoked when a cause of rending is given by others, 1 Cor. xiii. 5, and that when a rent is made, we spare no pains, nor stand upon any thing, Avhich properly is our own, for having it removed. Gen. xiii. 8, 9, and that we do not weary of those endeavours under small appear- ances of present success, 2 Cor. xii. 15 ; for he biddeth them seriously "endeavour to keep the unity of the Spirit." 5. So many are the temptations arising from CHAPTEU IV. 195 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 peace- able dispositions as to digest many things one in another, -which otherwise our corruptions would I make much stir about, we cannot choose but fall at odds, rend asunder as so many disjointed legs and anus, and upon every occasion involve our- selves and the church of Christ in several sad and dangerous broils and ruptures ; for he call- eth "peace," that is, a peaceable disposition, kything [appearing] 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 j udgment, yet they are not presently to break the bond of peaceable walking one with another by counteractings and factious sidings, but ought 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 to- gether, 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." Ver. 4. There is 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, espe- cially 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. iii. 17, and by the bond of love among themselves, John xiii. 35. And the visible church is one politic body, 1 Cor. xii. 27, con- joined with Christ their head, and among them- selves by external covenanting, Psa. 1. 5, and their serious professing of saving truths. Acts viii. 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. Ixi. 1, and in all the mem- bers, Rom. viii. 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 meant the grace of hope, as the object of that grace or good things hoped for, as Col. i. 5, especially heaven and glory, the common inheritance of the saints. Col. i. 12, which they get not in hand, but only do possess it in hope, Rom. viii. 24, 25. And this hope is said to be one, to wit, for kind and substance, though there will be different de- grees in glory, Dan. xii. 2, 3. DOCTRINES. 1. That the whole church, and all the mem- bers thereof, are but one body, is a strong argu- ment 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 self-same na- tural body should rise up against, tear and de- stroy one another : for he enforcetli 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 CHAPTER IV. ?09 every wind of doctrine, in so far as then we are so much busied about our heart, that we have not leisure to be taken up with vain and giddy no- tions of an unsettled head ; for Paul, having de- horted 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 those 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, John xv. 8. Hereby we attain to the enjoyment of many rich privileges, which otherwise we are deprived of, 1 John iv. 18, and hereby also we are more enabled to ride out against a storm in trying times ; as appeareth from the connexion of these two verses, teaching, that babes in Christ and childi-en are tossed to and fro with every wind, when grown and grow- ing 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 evi- dent our so doing by walking in all the duties of love, both to God and our neighbour ; (for faith worketh by love. Gal. v. 6 ;) so our love is then truly Christian, and not a fleshy lust, or moral virtue only, when it is grounded upon truth, and the result of our adhering to it by faith ; for there- fore Paul conjoineth these two, making the lat- ter, 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 en- lightened ; or growth in pride, conceit, self-love, and arrogance ; if the head only being filled with light, our afi'ections be not inflamed with love to God and our neighbour; for therefore he pre- scribeth, 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. i. .5: even as it is in living bodies, which grow equally and pro- portionally 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 at- tained 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 emu- lation among Christians, so as to strive who may grow most and outstrip others, 1 Cor. xiv. 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, the parts of one body under one head, Christ : for so much doth Paul here teach. e may grow up into him, which is the head, even Christ." Ver. 16. From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the eff"ec- tual working in the measure of every part, maketh increase of the body unto the edify- ing of itself in love. The apostle doth illustrate the forementioned end of the ministry, fourthly, and jointly en- forceth 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 spake, 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, nourish- ment, and growth from the head and heart, by the benefit of those bonds and ligaments, where- by 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 doth come to maturity and growth. In allusion to which way of the natural growth of the natu- ral body, he showeth, first, that by virtue of spi- ritual 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 sinews, whereby we are to understand every thing that joineth believers with Christ, and among themselves ; and they are either joints and bonds of inward vmion 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 sub- ministration, or supply," (for the words read bet- EXPOSITION OF EPHESIANS. ter so than as they are rendered, " by that which I every joint supplieth,") to show, that those do ' serve, not only to conjoin us with Christ, and among ourselves, but also for channels and in- struments of communication, by which spiritual nourishment and matter of growth is conveyed i both unto ourselves and others. He showeth, thirdly, that the whole members, and every one of them, being thus conjoined, do not only them- selves, by virtue of that furniture and spirit- ual nourishment, communicated 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 efi'ectual to the efi'ect mentioned ; which effectual working and blessing of increase and nourishment fol- lowing upon it, is not communicated unto the members or parts without measure, as it was to Christ the head, John iii. 34, or unto all alike, but " in the measure of every part " or member, that is, such a measure as Christ judgeth sufii- cient and most convenient to every member, ac- cording 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 i 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 car- ried along 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 mem- bers, which doth not look to itself only, 1 Cor. xiii. 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. i. 22, 23,) so all things requisite unto believers to nmke them a body, do flow from Christ : their union, order, bonds of union, spiritual nourishment, and in- struments of communication, whereby it is con- veyed, their growth, and measure of their growth, and all is from him, as the apostle doth here fully teach : •' from whom the whole body," &c. 2. As there is a most orderly and firm union of all the members of this body with their head, and among themselves : so this union is necessary in order to their receiving 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, "com- pacted," expresseih 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 com- mon gifts ; so that God doth make use of all those, both as bonds of union, and instruments of com- munication, whereby he conveyeth spiritual nou- rishment unto the resiiective members, is a strong argument to scare us from dividing or rending 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 call- eth them, "joints of supply," whereby furniture is conveyed ; his general scope wherein is to en- force the study of unity, notwithstanding of di- versity 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 commu- nicate unto others : for, he saith, there is " an ef- fectual working from the Lord in every member, according to ■s\hich 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 lie by doing nothing, but are to make use of our measure re- ceived, and depend upon the effectual operation of God's Spirit for a biessing to our so doing : for he saith, increase is made of the body according to both those, the Spirit's 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 bpdy 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 addetli 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 everj' 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 at- tained 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 CHAPTER IV. 211 received is to be improved 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 spiri- tual 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 malveth " love " the impulsive cause, why the several members do improve all their receipts for promoting the edifi- cation of the whole church, while he saith, " it maketh increase to the edifying of itself in love." Ver. 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 pro- fanity 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 Jesns Christ," as they would answer to him, and evidence their esteem of him, dehort them from walking as those other Gentiles, he I giveth a short sum of that godless conversation I of theirs, calling it a " walking in the vanity of j the mind," that is, a following and practising of whatsoever their unrenewed understanding and I mind did teach and prescribe : to which he as- cribeth vanity, and calleth the mind of unre- I newed men " vain," because it is empty of the I knowledge of God in Christ, 1 Cor. ii. 14, and j what knowledge it hath of God, or of right and wrong, is nothing but evanishing notions, Rom. j i. 21, and wholly unprofitable, as to the attaining \ of life and salvation, Rom. i. 20 ; for a " vain thing," according to the common and Scripture j use of the word, is an empty thing, Isa. xli. 29, I an evanishing thing, Prov. xxxi. 30, and a thing ! unprofitable to attain the end intended, Psa. I xxxiii. 17. j DOCTRINES. I 1. To live in a course of profanity, and to be j a member of Christ's mystical body, drawing life, I nourishment, and growth from Christ the head, I are wholly inconsistent : if the one be, the other I cannot be ; seeing profanity of life is not only j 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 influ- ence for life and growth should be conveyed, 1 John i. 6 ; for the apostle, from what he spake of influence for life and growth conveyed from Christ, the head, to all the members, doth infer here, that therefore and as they would evidence themselves lively members of that body, so they would abandon profanity, while he saith, " This I say therefore, that ye walk not as other Gen- tiles." 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 Lord's people may know that their obedience to what is pressed, is no tri- fling 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 conside- ration should be a strong argument to shame us from it : for so much is implied in his saying " that ye henceforth walk not as other Gentiles :" as if he had said. Ye have done so hitherto, therefore do so no more. See 1 Pet. iv. 3. 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, another sort of conversation than what we formerly had before conversion, or that natural men, dead in I sins and trespasses, for the present have : for Paul exhorteth these converted Ephesians not to walk as they themselves sometimes did, nor as j the unconverted Gentiles at present did ; " I tes- tify," Saith he, " that ye henceforth walk not as j other Gentiles walk." j 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 sepa- rating them from the common lot of other Gen- tiles, 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 sufliciently 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 dehorteth 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. Iv. 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 va- nity of their mind ; " As other Gentiles walk in the vanity of their mind," saith he. 212 EXPOSITION OF EPHESIANS. Ver. 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 affec- tions, and outward in their life and conversation : and. first, he showeth, that " their understand- ing " 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. i. 21 ; whatever was their understanding and quickness of judgment in other things, Gen. iv. 21. 22, yet in those things they were altogether vain and wild, Rom. i. 21. And, secondly, that they were estranged from and wholly destitute of " the life of God," or that spiritual life begun in regeneration, John iii. 3, and consisting in the saving knowledge of God, and the several pieces of God's image. Col. iii. 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 gra- cious presence of God dwelling in us by his Spi- rit, Gal. ii. 20. And, thirdly, he showeth that the cause of those former two, was their igno- rance 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 know- ledge of those things ; which ignorance is in all by nature, and ignorance affected and delighted in, whereby the things of God are judged foolish- ness, 1 Cor. ii. 14 ; from which ignorance of theirs did flow a further degree of darkness in the un- derstanding, 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 blind- ness," or rather, as the original doth read, " hai'd- uess 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 in- flexible to good, being obdured and hardened, not only naturally from their birth, Psa. Ii. 5, but also voluntarily by themselves, Exod. viii. 15, and judicially by God, Exod. ix. 12. DOCTRINES. 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 Ephe- sians 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 de- grees of it ; " Having the understanding dark- ened," &c. 2. Man, considered in his natural state, is so vile and loathsome by reason of sin, that being rightly anatomized 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 putrefying sores which sin hath brought upon him, as appeareth by this discovery, which in these two verses the Spirit of God by Paul maketh of him : " his under- standing is darkened, his heart hardened, his conscience past feeling," &c., for he speaketh this of all the Gentiles, who were not yet con- verted, and consequently of all men in their un- renewed 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. ii. 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. xx. 6, and therefore in God's sight he may be justly charged with all ; " Having the understanding darkened," &c. 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 God- head, and of a right and wrong remaining after the fall, Rom. i. 10, 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 unskilfuluess and darkness of his doth daily increase, and the longer he liveth and ex- erciselh himself in finding out what is right and acceptable to God in those things, by the direc- tion 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, Eccl. vii. 29, and are now, by Adam's fall, from their very concep- tion and birth, deprived of it, Rom. v. 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 incapable of it ; for he speaketh for a further degree of alienation from the life of God, than what was natural to them, even that which was afterward contracted by their igno- rance and hardness of heart ; " Being alienated from the life of God, through the ignorance that is in them." 5. Hardness of heart is a woful evil, and the root and fountain of several other evils, in so far as when a man doth obstinately refuse light, and walketh contrary to light, and so hardeneth his heart to do mischief, he thereby provoketh the CHAPTER IV. 213 Lord to give him over to ignorance, and to lose the small measure of knowledge which he for- merly had, Rom. i. 21 ; 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, John xvii. 3 ; and his understand- ing and reason rendered more dark and unskil- ful to find out what is truth or error, right or wrong ; the common principles which Avere left in him after the fall concerning those things, being now, through a continued custom of ob- stinacy in sin, almost wholly obliterated and blotted out ; for if we look exactly to the con- struction of the words, we shall find that the blindness or hardness of their hearts, is men- tioned 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." Ver. 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 judgment, and so did sin without inward I check or challenge ; and secondly, which fol- lowed upon the former, they gave themselves, I with the full consent of their will and bensal I [force] of their affections, to think upon and de- ' light in the fulfilling of their lascivious, petulant, 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 j who should do most mischief for a prize and reward. DOCTRINES. 1. Though original sin hath seized upon the whole soul, understanding, will, and affections ; yet the Lord hath kept so much of the know- ledge 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 ex- cuse according to the nature of the fiict, Rom. ii. 15 ; whereuponfoUowetheithorgrief orjoyintheir 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 a 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 being 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 con- science, 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 " being past feeling," he saith, " they gave themselves over to lascivi- ousness." 5. When men do give themselves without check and restraint to think upon their sin with delight, they cannot choose but fiill 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 lascivi- ousness, to work all wickedness." 7. As upon senseless stupidity of conscience, through frequent resisting of light, there fol- loweth 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 ai-rived 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." Ver. 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 in- consistent with such a licentious life as those other Gentiles lived in. DOCTRINES. 1. The anatomising of that vile monster, sin, and setting it forth in its blackest colours, is not alone sufficient to scare the Lord's people from it ; but such is the interest which sin hath in the best, and such is their proueness 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 superadd another argument to enforce the former dehorta- tion ; " But ye have not so learned Christ," saith he. 2. As the giving of loose reins to sin, is in- consistent 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 thorough 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. x. 4, and the great subject of EXPOSITION OF EPHESIANS. the gospe], Col. i. 27, in whom the promises are yea and amen, 2 Cor. i. 20 ; for, saith he, " ye have not so learned Christ." 4. There is no remedy or cure of our natural corruptions, 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 woful disease ; for he opposeth their learning Christ, as the alone anti- dote 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." Ver. 21. K 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 be knew, so that his life was a true copy of that holiness which is taught in the gospel. Matt, xi. 29. DOCTRINES. 1. It is not every sort of learning Christ, or of knowledge that may be had of Christ, which excludeth profanity, and is inconsistent 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. vi. 1, even those who turn the grace of God to wantonness, Jude, ver. 4 ; for he showeth what he spake of that inconsistency, which is between learning Christ and the practice of pro- fanity, doth not always hold, while he addeth this limitation, " if so be ye have heard him," 2. Whatever grounds a minister hath for cha- rity to judge of all or any of the Lord's people committed to his charge, as truly gracious ; yet he ought to express that his judgment 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 judgment 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 that 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, Rom. X. 14, 15 ; for this is one piece of that condition, which is required to the learning of Christ thus, even "if so yc have heard him." 4. The hearing of Christ pi'eached 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 condi- tion required antecedently to their leai-ning 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 know- ledge of truth, Psa. xl. 8, and they were to be taught by him, " as the truth is in Jesus," else they had not so learned Christ. Ver. 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 con- firmeth what he said, ver. 20, that the saving knowledge of Christ is inconsistent with a licen- tious life, in so far as this effectual learning of Christ, and knowledge of him, requireth from, and effectually worketh in, the person so in- structed, 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 meant 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 conver- sation, and doth grow daily worse and more corrupt, yea, and by little and little bi-ingeth corruption and destruction upon the whole man, both in soul and body, whei'e it is given way to in its deceitful lusts : for so much doth he intend while he saith, it " is corrupt according," or by "deceitful lusts." Now, this inbred corruption is here called the old man, and the mortfying of it is called a putting of it off, by a metaphor taken from the laying aside and casting off of old gar- ments. See the reasons for both, upon Col. iii. 9, Doct. I. Hence, learn, 1, So much may we reckon ourselves to know of Christ, and to be taught by Christ, as we do practise accoixling to what we know. Those only are best scholars in Christ's school, who are most tender walkers : for Paul showLth, that to learn Christ, and to be taught by him, is, in a word, to practise all the duties of an holy life, even " that ye put off the old man," &c. saith he. 2. Then do we set about the duties of sancti- fication 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 uuhumbled, proud, impenitent heart, John ClIAPTExl IV. 215 V. 44 ; for Paul showeth tlie first part of this lesson, is, to " put off concerning the former con- versation, the old man." 3. Then do Ave carry on the work of mortifi- cation 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 h)p 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 again.st the break- ing forth of sin in his hand and outward con- versation also : yea, the reality of his fighting against his inward corruptions, will make itself manifest in an outward change in his conver- sation from what it formerly was : for so much is imi)orted, 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 conversa- tion only were to be put off, but because those are also to be mortified, and the inward work of mortification doth kyth [appear] by our putting off of those. 5. The work of putting off and mortifying this old man of inbred corruption is to be entered I timously, in so far as the longer that corruption I is spared, it groweth worse, and posteth the per- son in whom it is more swiftly to ruin and de- struction : for Paul doth, indirectly at least, ' press this duty of putting off the old man, from I this, that it " is coiTupt," or groweth worse and j worse " by its deceitful lusts." I 6. This inbred root of natural corruption doth I vent itself in multitudes and swarms of inordi- nate 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 cor- rupted by deceitful lusts." 7. Sinful lusts are enticing and deceitful lusts, in so far as they promise what they never per- form, 2 Pet. ii. 19, and do often cover themselves under the mask of some laudable virtue, Col. ii. 18, and thus do by subtilty carry the sinner captive to their slavery, Prov. vii. 21, 22 ; for he calleth them " deceitful lusts," or, as it is in the original, " lusts of deceit." Ver. 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 en- deavour to have his mind and understanding more and more renewed, or made new, by get- ting a nev/ quality of divine and supernatural light implanted in it ; and he calleth the under- standing, or rational part of the soul, " the spirit of their mind," that is, the most spiritual part of the soul ; or, by an Hebraism, their spiritual mind, so called, because the mind, or understand- ing, is less subject to be wrought upon by the temper and disposition of the body, than the will and affections. DOCTRINES. 1. The principal part of the soul, the very seat of reason, the mind and understanding in alf 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 inbrel 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 con- science of all the positive duties of a 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 implied in the notation of the word " renewed," which signifieth to restore a thing deformed and antiquated to its ancient form and beauty, upon Col. iii.ver. 10, Doct.4, 5, 6. 4. Right information of the mind and judg- ment, and the knowledge of truth and duty flowing therefrom, are most necessary to be sought after by Christians, if so they would lead a 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 par- ticular it is necessary to be " renewed in the spirit of the mind." Ver. 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 God's creating power, after the pattern of his own image, which consisteth in perfect conform- ity 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 witj that which is wrought by truth, John xvii. 17, and is not counterfeit, but sincere, true, and real : which epithet doth also agree to righteous- ness. 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. iii. ver. 9, 10, Doct. 3.) Hence learn, 1. Where there is saving know- ledge wrought in the mind, sanctified practice in all the duties of a holy life will follow : for unto the renewing of the mind, ver. 23, is here 216 EXPOSITION OF EPHESIANS. 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, Psa. li. 5, nor attainable by any industry or pains of ours, Rom. ix. 16, but is a work of God's omnipotency, though he make use of means for that end, 2 Tim. iv. 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. iii. 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 con- formity with God in true knowledge, righteous- ness, 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. xiv. 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 con- sisteth in righteousness and holiness, which in- clude a conformity to the law of God in both its tables ; " Which is created in righteousness and true holiness." 6. No performance of any one or of all com- manded duties whatsoever, is a sufficient proof of a renewed mind, or the new creature, but when it carrieth along with it that necessary in- gredient of sincerity and truth, which maketh the performer of any duty take God for his party, Gen. xvii. 1, bring up his heart to every duty, Jer. iii. 10, and level at God's glory as his main scope in all duties, 1 Cor. x. 31, and make conscience, not only of one but of every duty, Euke i. 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 hoUness," or in righteousness and holi- ness of truth. Ver. 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 Chris- tians of whatsoever rank or station equally, as well as those formerly spoken of, all of which are enjoined in the second table of the com- mands) exhorteth them, first, from what he spake of putting oflf the old man, and putting on the new, to lay aside and moi-tify 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 : conformed both to the thing itself, and to our j conceptions of the thing. Which exhortation in j 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 mon- strous for them, by lying and deceiving, to cir- [ curavent 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. DOCTRINES. 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 a slight performance, or faint endeavours are sufficient obedience to these gene- ral exhortations, therefore ministers must con- descend upon some particirlar vices, chiefly such as are most commonly pi-actlsed in the place where they are, and some particular virtues, which are most ordinarily slighted, pressing upon the Lord's people to evidence their renova- tion by abstinence from the former, and practis- ing of the latter : for Paul, having indirectly at least exhorted them to put off the old man, ver. 22, and put on the new, ver. 24, doth now fall upon some particular vices and virtues, dehort- ing from the one, and exhorting to the other ; " AVherefore putting away lying." 2. There is no sin more unseemly in a Chris- tian, and more inconsistent with grace, than the sin of lying, there being no sin that maketh a man more like the devil, John viii. 44, more abominable to God, Prov. vi. 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 sin- ner, as making him to be trusted by none ; and no sin which tendeth more to the utter overthrow of all human society, fidelity and trust among men, being that which maketh any society com- fortable : for the apostle dehorteth from lying, upon the ground of their putting on the new man, as is implied in the illative particle "where- fore :" " 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. iii. 8, 9, Doct. 10 ;) so there is no person of whatsoever rank, whe- ther rich or poor, to whom God giveth any dis- pensation to lie, or speak contrary to truth : for he saith indefinitely, " putting away lying," and " speak every man truth," without exception. L- CHAPTER IV. 217 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 to conceal somewhat of it, Luke ix. 21, 1 Sam. xvi. 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 to 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 command- ed, 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 truth with his neigh- bour." 6. Though it be sinful to lie and speak un- truth unto any, even to an infidel, Ezek. xvii. 16, yet it is more sinful and most odious for be- lievers and professors of the same faith, because of their nearer bonds and relations, to lie unto and deceive one another : for so much the apos- tle's reason here used, which is astricted only to such, doth teach ; " For we are membei's 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 towai'ds those with whom he speaketh, chiefly if he con- ceive them to be believers, as to members of that same body for whose advantage and preserva- tion especially he is bound to lay out himself in his place and station ; so far must he be from seeking to 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." Ver. 26. Be ye angry and sin not: let not the sun go down upon your wrath : He exhorteth them, next, to restrain and mo- derate their anger, forbidden in the sixth com- mand. And, 1. He, as it were, giveth tiiem 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 auger is kin- dled rashly, Prov. xiv. 17, for no cause. Matt. V. 22, or a very light one, 1 Cor. xiii. 5 ; or when , it exceedeth the just bounds. Gen. xlix. 7. And, 3. If their anger at any time should exceed I bounds, and turn to wrath, or bitterness of spirit, he exhorteth them to suppress it speedily, even I before the sun go down, not cherishing that ill, or forbearing themselves in it, for the space of one night. DOCTRINES. 1. Seemg anger is a natural affection, planted in our first parents at the first creation : yea, and also was found in Christ himself, who was with- out sin, Mark iii. .5 ; therefore it is not in itself a sin, nor always sinful ; but, as it is in its own na- ture indiiferent, and becometh good or evil, ac- cording 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, John ii. 15, with 17, and love to our brother, Prov. xiii. 24 ; and when it is conceived upon just and weighty causes, such chiefly, as God's dishonour, whether by our own sins, 2 Cor. vii. 11, or the sins of others, Exod. xxxii. 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. Matt. vii. 5 ; when it doth not binder other duties of love, which we owe to the person whom we are angry with, Exod. xxxii. 19, with 32 ; neither doth mar our access to God in prayer, 1 Tim. ii. 8 ; and when we go not without the compass of our calling, by giving way to private revenge in the accom- plishment of our anger, Luke ix. 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,) Psa. ii. 11, so this doth chiefly hold in the affection of anger : it being most dif- ficile to keep a measure, and not to exceed, by transgressing some one or other of the foremen- tioned 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 supposeth 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 re- cruit of strength from Christ, by the exercise of faith in prayer, 2 Cor. xii. 8, he is with renewed courage to set upon sin afresh, that so he may recover what was formerly lost; for Paul enjoin- eth, in case their anger should at any time ex- ceed, to set against it without delay ; " Let not the sun go down upon your Avrath " Ver. 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 giv- ing 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 sal- vation, to enter their hearts, and to incite them EXPOSITION OF EPHESIANS. by his incessant suggestions to act some mis- chief. DOCTRINES. 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. vi. 14 ; yet he is daily watching, and searching out, if it were but the narrowest passage and least opportunity where- by he may again re-enter his old possession, and exercise his former tyranny : for, both those are implied, while he saith, " Neither give place to the devil." 2. Where any known sin, especially excessive anger, is not o;.ly 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 opportu- nity 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 doleful 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 implied that he would take place when it were given, and bestir his time in excit- ing them to act mischief, otherwise the argument should not be of such force ; " Neither give place to the devil." Ver. 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 unconverted 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 meant all those fraudulent and deceitful ways whereby a man doth wrong his neighbour secretly and with- out his knowledge in his goods or outward estate, whether by taking, Job xx. 19, or withholding from him what is his, James v. 4, or by partak- ing with such as do so, Psa. 1. 18. lie exhorteth them also to the contrary duty, as a remedy of this evil, even that they would rather labour dili- gently 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 them- selves, and so be kept from a necessity of steal- ing, but also might be able to bestow somewhat for supplying the necessities of others. DOCTRINES. 1. As Jesus Christ doth not reject the vilest, no not thieves, nor worse, for any thing they have been, providing they amend their life in time coming, so there are many who, after they liave 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 supposed 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 pro- priety 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 temptations to steal and use such other sinful shifts to keep them from straits ; so it is the Lord's 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. iii. 12, Psa. Ixxiii. 5 ; for the apostle having forbidden them to steal, subjoin- eth 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 i any such calling ; and there are other lawful callings, which require no less labour with the I mind, than those do of labour with the hands, 1 ! Tim. V. 17 ; yet there is no calling so base, pro- I viding it be honest, to which a man should not betake himself, (whatever he be for birth, and j 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." 5. 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 re- medy against sin : for, Gen. iii. 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 beJievers, as an effectual remedy against the evil of stealing ; " But rather let him labour, working with his hands." 6. No necessity, or want whatsoever, can war- rant a man to employ himself in any calling CHAPTEIl IV. 219 which is not lawful and honest, or tendeth only to gratify men's lusts of pride, vanity, prodigal- ity, and uncleanness : this calling ought to he such as he may therein serve God with a good conscience. Col. iii. 23 ; and promote the good, either of the church, family, or commonwealth. Gal. V. 13; for to prevent stealing, he doth astrict them in their choice only to good and lawful call- ings, while he saith, " Let him labour, working with his hands the thing which is good." 7. The Lord's 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 un- to others, except the Lord see it otherwise fitting, for the man's trial and the exercise of his faith, piitience, and other graces, 2 Cor. viii. 2 ; for the end of labouring in a lawful calling, here pro- posed, is for the most part attained, else it had I been no encouragement, even " that he may I have to give him that needeth." 8. 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 Lord's blessing upon it, to I intend not only the enriching of ourselves and I ours, but also that we may have whereby to do 1 good unto others : for he showeth they were to I aim at this end, while they wrought with their I hands : '• that they might have to give to him I that needeth." 9. 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 a harlot. Deut. xxiii. 18; for, saith he, "Let him work that which is good, that he may have to give to him that needeth." 10. 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. xv. 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." Ver. 29. Let no corrupt communication pro- ceed out of your mouth, but that which is good to the use of edifying, that it may minister gi-ace 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 putrefied communication, or speech, whereby is meant all discourse not tend- ing 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. Matt. xii. 3.5, and proveth not only noisome and unsavoury to honest ears, but also contagious and infecting to ordinary hearers, 1 Cor. xv. 33, even as a stinking breaih (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 thej' be infected by it. Next, he enjoineth the con- trary duty, that their discourse and communica- tion 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 pro- posed, as it should prove most taking, gracious, and acceptable unto them. See upon CoL iii. 16, and iv. 6. DOCTRINES. 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. Matt. xii. 36, and their sinfid, vain, frothy, and rotten discourse doth argue such a heart, from the abundance whereof the mouth doth speak, Matt. xii. 34 ; yea, and maketh the heart more perverse and wicked, while the cor- ruption which is in it doth strengthen itself by getting vent, 2 Tim. iii. 13, and proveth also con- tagious to the hearers, 1 Cor. xv. 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 commu- nication proceed out of your mouth." 2. As our corrupt hearts, which in the best are but renewed in part, are very ready to hatch im- pure, 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 ought to be his care, to keep a watch at the door of his lips, Psa. cxli. 3 ; that, though he cannot get his heart kept from framing such conceptions, yet, at least, he may preserve his tongue from venting of them ; seeing our cor- rupt conceptions do not only prove more dis- honourable to God, when they are vented in expressions, but also in that case they prove offensive and hurtful unto others, 1 Cor. xv. 33 ; for the apostle, supposing that such impure stuff would sometimes breed in the heart, and seek a passage, he commandeth, " Let no corrupt com- munication 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 refrain our tongue from speaking evil, keeping always silence ; but seeing our tongue is our glory, Psa. Ivii. 8, and given unto us not only for the use of tasting and 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 neigh- EXPOSITION OF EPHESIANS. bour; therefore we must also exercise our tongue iu 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 with- in the bounds of their calling, Heb. v. 4,) to en- deavour 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 commu- nication come out of your mouth, but that which is good to the use of edifying." 6. 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 to edifying purpose, and this at all times, and with all persons, Col. iv. 6, whether we be speaking of things religious, or which appertain to our particular calling or re- creations : 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." 7. As godly discourse and conference ought to be heard and entertained by those who are pre- sent, so, although the word preached be the or- dinary mean of converting sinners, Rom. x. 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. iii. 1 ; for the end of speaking good to the use of edifying here proposed is attainable, else it had been no strong motive to the duty, " that it may minister grace unto the hearers." Ver. 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, unedifying discourse they would grieve the Holy Spirit of God, who is called " holy," because he is holy in himself, Isa. vi. .3, and the cause of all holiness in us, Rom. XV. 1 6 : and we are said to grieve him, not as if he, who is God, could be grieved pro- perly ; for the passions of grief, anger, sorrow, &c., (as implying some defect or imperfection,) are not in God, Num. xxiii. 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. xiv. 1.5, 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 " seal- ing," 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 merchants are marked and set apart for tlieir own use. In like manner, the Spirit of God, by renewing and sanctifying believers, imprinteth the drafts and lineaments of his own image upon them, whereby they are not only set apart and sealed as his own peculiar goods, but them- selves also may be assured that they are his, and shall be safely kept under that seal until the day of judgment, called here the" day of redemption :" (see upon chap. i. ver. 13,) and therefore by grieving the Spirit they did hazard the removal of this seal, at least darken it much, and con- sequently mar their own comfort exceedingly. DOCTRINES. 1. The Holy Ghost, the third person of the blessed Trinity, is graciously pleased to become in a singular manner familiar with the truly re- generate, taking up a place of abode in their spirits, and furnishing them with sweet and necessary counsel and advice from time to time, 1 John ii. 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 aft'ront, which impl'ieth 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. i. 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 supposed 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, intend no further than to make them- selves or others jovial and glad, Hos. vii. 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. Ivii. 17, leaving him to be guided for a time by his own spirit, and the spirit of Satan, Psa. Ixxxi. 12, and giving him over to a kind of desperate grief and hellish hor- ror, Psa. xxxii. 3, 4, or senseless stupidity, Isa. Ixiii. 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 wliat 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 fol- lowing upon his withdrawing from us, are most terrible, so the child of God not only may, but ought, to scare at and abstain from sin, even that he may be preserved from those spiritual plagues and judgments, though neither love to duty, nor fear of any other correction do constrain him : j CHAPTER IV. for the apostle laboureth to deter them from the sill 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 iu regard of the price paid by Christ, John xix. 30, yet in regard of the application of it unto us, it is but begun in this world, and per- fected in the next ; for he speaketh of our com- plete 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 drafts of his own image, in righteousness and holiness, as the im- pression 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 kept and preserved, as God's 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 meta- phor, as we show, from merchants, 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 sanc- tification, 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 pre- served in it until the great day ; for as this seal- | ing of them, by imjjrinting the drafts of God's I image upon them, is a discriminating mark be- twixt them and others, so it serveth not so much to mnke it known unto God that they are his, who knoweth who are his from all eternity, and antecedently to their effectual calling, 2 Tim. ii. 19, or to make it known unto others, who cannot infallibly discern the grace of God in any but themselves, 1 Kings viii. 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, flow- ing 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, i^ntertain and follow the motions of the Spirit of God, and consequently to lead a holy life. Not only ingenuity and gratitude for the favour re- ceived 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 drafts of it, and consequently lose, though not the seal itself, I John iii. 9, yet the comfort and assurance which they had by it, Psa. xxx. 7 ; | for the apostle useth this as an argument to keep them from grieving the Spirit by sin, even be- cause they " were thereby sealed unto the day of redemption." Ver. 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 amplifi- cation and illustration of the second, given ver. 2.5, 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 auger, even all secret, smothei-ed displeasure and alienation of affection, which hath more of discontent and grudge than of revenge in it, Psa. xxxvii. 1. Secondly, " wrath," or fierceness, which is an impetuous rage, and passionate commotion of the heart and affections, upon the sense of an appre- hended or real injury, preventing and obstruct- ing the use of reason, which being soon up, is as soon allayed, 1 Sam. xxv. 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. Acts xxiii. 12. Fourthly, cla- mour, whereby is meant 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. Acts XV. 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 in- censed doth endeavour to' stain the reputation of him, who either really, or to his apprehension only, hath done him wrong, 1 Sam. xx. 30. And, sixthly, malice, which is rooted anger, and con- tinuing 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, Rom. i. 31. DOCTRINES. 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. v. 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," im- mediately 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 un- skilful 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 de- grees of sinful anger, the former whereof doth 222 EXPOSITION OF EPHESIANS. 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," &c. 3. It is not enough for Christians to refrain from the venting of their passions in their inor- dinate 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 : other- wise, if the fl ime 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 danger- ous, Matt, xviii. 7, because more scandalous, and always implying a defiled heart, from which they flow, Matt. XV. 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, thorough removal and plucking of them up by the very roots : for he saith, " Let all bitterness, &c. be put away :" the word signi- fieth, " Let it be lifted up," and sc destroyed. Ver. 32. And be ye kind one to another, ten- der-hearted, forgiving one another, even as God for Christ's sake hath forgiven you. Here is the sixth precept enjoining the exer- cise of some virtues, which are opposite unto, and remedies against, those vices presently mentioned. The first whereof is, " mutual kindness," a vir- tue wViereby from a sweet and loving disposition of heart towards all, Rom. xii. 10, we labour to be affable, easy to be entreated, for the good of others, James iii. 17, and of a sweet and amiable carriage towards those with whom we converse, Rom. xii. 18, and it is opposite both to pride of spirit, evidenced in a lofty carriage, Psa. x. 2 — 5, and to morosity or uncivil austerity, 2 Sam. XXV. 17. The second is " tender-heartedness," 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 re- venge. And, thirdly, he recommendeth unto them to give evidence of their kindness and ten- der-heartedness, in a hearty, free, and pleasant pardoning of mutual wrongs, as the word signi- fieth. And, lastly, he enforceth this duty of mu- tual forgiveness from God's example, in forgiving us all our oflt'ences for ('hrist's sake. Concerning which duty of forgiving and pardoning one an- other 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. xliii. 25, nor to meddle with it further than by prayer to God, James v. 14, 15, and in some cases, by intercession with the ma- gistrate ; 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. Lev. xix. 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. xxiii. 4, 5. Which yet, thirdly, doth not bind us up from having recourse to the magis- trate for attaining restoration to our right, and reparation of our wrongs, providing we go not to law for trifles, 1 Cor. vi. 7, nor yet before all amicable means be privately essayed, for taking away the occasion of strife, 1 Cor. vi. 5. See further upon Col. iii. ver. 13, Doct. 3. Hence, learn, 1. The exercise of kindness in a sweet and amicable carriage, is a singular re- medy 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. xii. 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 tender-hearted- ness, is another sovereign remedy against sinful anger and all its branches, ia so far as thereby we are enabled to look upon the fooleries, infir- mities, yea, and other gr*>ater injuries done by our neighbour with pity and comiiassion, which otherwise would ];Tovoke 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 [until] 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, instead 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 tender-heart- edness, ought 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 tender-heartedness and bowels of compassion : for he commandeth not only " be ye kind one to another," which respecteth our neighbour under either state, whether of pros- perity 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 tliose who have given just cause of provoca- tion by real injuries : for the apostle will have kindness and tender-heartedness exercised " in forgiving one another," which supposeth a wrong done. CHAPTER V. 223 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 implied, while he calleth for mu- tual 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 conse- quence of God's forgiving them. And therefore, when the Scripture commandeth us to forgive, that we may be forgiven, Mark xi. 25, it doth not mean that our forgiving others doth go before God's pardoning of us, but is an imme- diate 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 for- given 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. iii. 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 re- semble 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 sin- cerely, not hypocritically, freely and not unwil- lingly, fully and not by halves, irrevocably and not for a time only, as he doth, Matt, xviii. 35 ; Mic. vii. 18 ; Col. ii. 13 ; Jer. xxxi. .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 jus- tice for the wrong done, antecedently to his for- giving of us ; which satisfaction is not exacted of us, but of Christ who was made sin for us, 2 Cor. V. 21. And therefore, though we are to imitate God in remitting the private injury done to ourselves, and that in the manner mentioned j 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. xxi. 18, &c. ; "Even as God for Christ's sake hath forgiven you." CHAPTER V. The apostle, in the first part of this chapter (having first confirmed the precept given in the last words of chapter iv., 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 Chris- tians 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 God's 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 God's 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 fulness 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, j to submit themselves one to another, ver. 21,) doth press those duties which belong to Chris- tians, as they are members of families. And, first, the duties of wives under the name of sub- mission, 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, first, 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, 3, 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 de- clareth it to be a great and unsearchable mys- tery, ver. 32, and so concludeth the purpose, by summing the duties of husbands and wives in two words, love and reverence. Ver. 1. Be ye therefore followers of God, as dear children ; The apostle (being to insist further in exhort- ing to such particular virtues as do belong to all Christians in general, of whatsoever rank or sta- 224 EXPOSITION OF EPHESIANS. tion,) doth lirst illustrate the sixth and last pre- cept, given chap, iv., -whereby he enjoined the exercise of mutual kindness and mercy iu for- giving 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 ex- ample, while, 1, he commandeth them to be fol- lowers of God, to wit, in the exercise of kind- ness, mercy, and forgiveness : for, according to the present scope, the imitation of God here enjoined, seemeth to be astricted unto those par ticulars, as Matt. v. 44, 45, and Luke vi. 35, &c., though otherwise it may be extended, and else- where is extended, unto all those divine virtues, whereof some representation and shadow at least ought to be in us, 1 Pet. i. 1 6. 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 chil- dren, and dearly beloved by God their Father. All of them did, at least, profess themselves to be such, Mai. i. 6, and the better part of them really were such, John i. 12, and therefore they were to imitate him in the exercise of those vir- tues, as they would evidence themselves to be of his children. DOCTRINES. 1. One and the selfsame 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 ought nor can imitate God in his works of creation and providence, Isa. xiv. 13, 14, neither may we presume to imitate him in any thing further than his revealed will prescribeth as our duty, Isa. viii. 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 fol- lowed 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 conformed 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 imita- I ble by us, is the only unerring pattern to be ab- solutely followed, and without any reserve or limitation : and the practice of any other, is to be followed but so far as their example is coinci- dent with God's word and practice. See 1 Cor. xi. 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 rela- tions 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, chapter iv. 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 privi- leges, as strongest engagements to duty, and par- ticularly 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, 3Iatt. xviii. 2, 3, and nextj with a kind of natural affection and propension, (for, so do children affect to imitate, and by imi- tation 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. Ver. 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 pre- cept 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 meant, that all their actions towards their neighbour ought not only to be good in them- selves, 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, (John x. 18,) even unto death " for us," or for our sins, Gal. i. 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 Levi- tical 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 flour, oil, frankincense, and such like ; or those which were more strictly called by the name of " sacrifice," and were of CHAPTER V. 225 living beasts, and therefore conjoined with shed- ding of blood, as the -word in the original iin- plieth, 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 " ofi'ering " and " sacrifice." This action of Christ is illus- trated, 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 well- pleasing and satisfying unto such as find them. DOCTRINES. 1. "Whatever duties of mercy and kindness we do discharge unto our neighbour, we do not suf- ficiently imitate God therein, neither perform service acceptable to him, if they flow not from a principle of love to our neighbour's 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 du- ties of love, and yet not be accepted of God, when his great aim is to be seen of men, Matt. vi. 2, or to merit heaven by his good works, Rora. ix. 31, 32, without any inward compassion or affection to his neighbour, or a sincere aim to- wards his good : for the apostle showeth we do only then rightly imitate God in the duties of kindness and love, when all we do fioweth 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 " walk- ing 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 imto 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, to- gether 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 re- quired by him from those whom he loveth, John XV. 12 ; so, this love of Christ to us, ought to be a pattern and copy, to which we are to be con- formed in our love towards others : and therefore our love ought to be free ; for so was his, John XV. 16. It ought to be fruitful; for so was his, Gal. i. 4 ; it ought to be constant ; for so was his, John xiii. 1 ; it ought to be discreet, not encou- raging or humouring the person beloved in sin ; for so was his, Matt. xvi. 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 la- bour 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 God's most holy law, and consequently a wrong done against an infinite God, Psa. li. 4 ; so exact is divine justice in requiring equivalent satisfaction for the wrong done, Exod. xxxiv. 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. "VMiat 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. liii. 10,) and body (Isa. 1. 6,) in the elect's stead ; so that he is taken, and they go free, John xviii. 18, 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 com- mand : 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 di- vine 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. ix. 14, and the sacrifice which was offered, to wit, as he was man, Heb. x. 10; yea, and we may add, he was the altar also where- upon this sacrifice was offered up ; the virtue of his Godhead being that which not only under- propped his human nature in suffering, Isa. 1. 7, 8, but also did add an infinite value to his suf- ferings, as being the sufferings of him who was God, Acts XX. 28, even as the altar doth sanctify EXPOSITION OF EPHESIANS. j the gift, Matt, xxiii. 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 na- I ture : although by virtue of that ransom we are freed from Satan's slavery and sin's dominion, I Heb. ii. 14 ; for God the just Judge being satis- i fied, Satan the jailer and unjust tyrant did lose [ his right to keep us longer in bonds ; " He gave j himself an offering and sacrifice " (not to Satan, but) " to God," saith he. 13. As sin doth make us loathsome and un- savoury to God, and stirreth up his wrath against us, so the sweet savour of this one sacrifice, offered up by Christ, being laid hold upon by faith, appeaseth his wrath, and maketh us sa- voury and well-pleasing in his sight : for so much is implied 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 savour, cannot be at quiet until some sweet perfume be burnt, which prevaileth above the other : in like man- ner 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 xxxiii. 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. viii. 21, Exod. xxix. 41, yet it is to be understood of them, not as they were considered in themselves, Heb. x. 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. xi. 4. 15. Whence it followeth, and from the text also, that not only an end is put to all those Levi- tical sacrifices, (seeing Christ this true and real sacrifice, whereof they were types, is offered up already in death,) but also that there is no sacri- fice, properly so called, to be offered up in the Christian church, neither of any other thing be- sides 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 : be- sides that the virtue of it is perpetual, Heb. x, 14 — 18, and so it needeth not to be reiterated; " a sacrifice to God for a sweet smelling savour." Ver. 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. vii. 2, a sin looked upon as a thing indif- ferent, and no sin among the Gentiles, 1 Cor. vi. 12. 2. " Uncleanness," under which are usually comprehended all other sorts of filthy lusts be- tween any parties whatsomever. 3. " Covetous- ness," that is, an immoderate desire (Heb. xiii. 5) to acquire, (Mic. ii. 2,) or to preserve worldly goods, Prov. xi. 24, 26. All which he doth so discharge, as that they should not name them, to wit, with delight, and without detestation ; other- wise it is lawful to name them while we I'cprove 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. DOCTRINES. 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. xiii. 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 un- cleanness, or covetousness," &c. 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, be- cause, 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 iutended against it : for, because fornication was so common among the Gentiles, that it was nearly looked upon as no sin, therefore doth Paul, almost in all his epis- tles to the churches of the Gentiles, fall upon it, as he doth also here ; " But fornication, and all uncleanness," &c. 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 mar- riage appointed by God to prevent it, 1 Cor. vii. 2, be used : for he will have them to guard not only against fornication, which is the sin of filthi- ness 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 sibness [rela- tionship] between the lusts of filthiness and covet- ousness ; 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, James iv. 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 detesta- tion of them ; otherwise, outward abstinence may well make a good civilian, but not a sincere CHAPTER V. 227 Christian : for Paul will have them abstaining from the forementioned 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. Matt. xii. 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, James iii. 6, but also by others, who are easily infected by the pestilentious breath of evil communications, 1 Cor. XV. 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 j among you." ; 7. The only life beseeming saints, is to keep themselves pure in heai-t, in tongue, in hand, , from the pollutions of fleshly lusts, and the im- \ moderate 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 call- ing ; do stain their profession ; and declare them- i selves unworthy of the name of saints : for he showeth that not practising those evils, and in- j ward detestation of them, made evident by their | not speaking of them, was such a carriage as " becometh saints." | Ver. 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. Filthi- ness, whereby is meant, in general, whatsoever is contrary to decency and Christian gravity or : modesty, whether in deeds, words, or outward I gesture and adorning of the body : for so the ' word is used, I Cor. xi. 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 be- wray the speaker's folly and indiscretion, than any -way edify the hearers, though it be neither filthy speaking, nor satiric jesting. 3. Jest- ing ; 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 I to do) the too much severity of countenance and discourse with a quick and honest sport, for be- getting honest recreation and moderate laughter ; that thereby the mind may be the more fitted to go about serious things in a serious manner, Eccles. iii. 4. Such honest and sometimes piercing ironies we find used by holy men in Scripture, 1 Kings xviii. 27, Phil. iii. 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 Scrip- ture 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 coinci- dent 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. DOCTRINES. 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 patronize, but others also which are pleaded for by many, and defended as laudable strains of a quick wit ; for he forbiddeth not only " filthi- ness," 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 incli- nation in men to entertain one another by dis- course, 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 inoS'ensive 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 igno- rance cannot, or wickedness will not see, or laziness care not to see the evil of several par- ticular 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. iv. 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 cried out against by all ; but also at every other thing which is unbeseeming their profession, or incon- venient and disadvantageous to the gospel or their own peace ; for the apostle dissuadeth from 228 EXPOSITION OF EPHESIANS. 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 kept so sensible of God's goodness, and so desirous to express what sense Ave have thereof unto others, that whenever occasion oflereth, 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 oft times 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 fore- mentioned evils, prescribeth " giving of thanks." 7. There is not any case incident to a Chris- tian, but, if he search thoroughly, there will be found some ground for thanksgiving and rejoic- ing, though not in himself, yet in God's dealing with him, whether for mercies bestowed, or judgments not inflicted, Phil. ii. 27 ; for while Paul commandeth them to exercise themselves, and cheer up one another with giving of thanks, instead of foolish talking and jesting, he sup- poseth there will be always reason of thanksgiv- ing ; " But rather giving of thanks." 8. Though saints may, and are bound some- times, and in some cases, to confess their faults one to another, James v. 16, and consequently may regret their spiritual losses and decay ; yea, and may also speak of what concerneth their worldly affairs. Gen. xxxi. 38 ; yet it is not only most seemly, but also a thriving way for the inward man, not to dwell always upon heart- less regrets for what they want ; but to add, at least a mixture of cheerful acknowledgment 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." Ver. 5. For this ye know, that no -whore- monger, nor unclean person, nor covetous man, who is an idolater, hath any inheri- tance 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 con- cience 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. xviii. 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 in- heritance," (see reasons hereof upon Gal. v. 21, Doct. 9,) and " the kingdom of Christ," because it is his, as he is Mediator, by donation from the Fa- ther, Psa. ii. 8, in so far as the Father hath intrust- ed him with the administration of the kingdom of grace here. Matt, xxviii. 18 ; by which means, an entrance is made for the elect into the king- dom of glory, John xiv. 2, 3. It is called also " the kingdom of God," (or the whole persons of the blessed Trinity, distinct from Christ as Me- diator,) because it is God's by original right, and as absolute king of this kingdom, who is account- able to none, 1 Cor. xv. 28. This argument is further strengthened by joining another upon the by with it ; while he deterreth them from one of the fore-mentioned evils, to wit, " covetousness," by calling the covetous man an idolater, be- cause he setteth his prime affections of love and confidence upon riches, 1 Tim. vi. 10, Prov. xviii. 11; holdeth them for an universal good, sufficient for all things, Luke xii. 19, as God only is, 2 Cor. ix. 8 ; and because he beareth such respect unto them, that he dare not freely make use of them, Eccles. vi. 2, and serveth them with his heart as some Godhead, Matt. vi. 24. Hence learn, 1. So strong is the interest of sin, even in the best, and so violent are those temp- tations 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 li.ving in them, yet there is no small hazard, when such temptations 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 whore- monger," &c. 2. The Lord's servants are not to flatter people in any beloved sin, upon pretence of rendering them thereby more tractable and obedient in other things ; but must discover the evil of all sin, excepting none, though it were never so generally practised, yea, and pleaded for by those to whom they preach : for this sin of unclean- ness, chiefly of fornication, was commonly prac- tised 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 aggrege [aggravate] a sin, that it is committed against our knowledge, so the more 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 im- plying 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," &c. 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, jesting, (as being either causes, occasions, appearances of, or provocations unto those,) otherwise the threatening would not be of CHAPTER V. 229 force to press the former dehortation in its full latitude : " No whoremonger, nor unclean person, hath any inheritance." 5. The doleful sad event, and dreadful conse- quence 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 whore- monger hath any inheritance in the kingdom of Christ." 6. The reign of sin in the heart cannot con- sist 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 tempta- tion; in which respect they cannot be a whore- monger, 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 king- dom of Christ." He speaketh of somewhat which they presently want, and others liave, 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 out- ward 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 ren- dered 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, John xiv. 6 ; for it is " the kingdom of Christ and of God :" Christ is first named, be- cause we make entrance by him in this kingdom. Ver. 6. Let no man deceive you with vain words : for because of these things cometh the wrath of God upon the children of dis- obedience. 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 eter- nal judgments, 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 chil- dren of disobedience," that is, those who, having willingly hardened themselves in wickedness, are judicially plagued with hardness of heart. See upon chap. ii. ver. 3. DOCTRINES. 1. The servants of Jesus Christ ought to be thorough and serious in the reproof of sin, not doing the work of the Lord negligently, or by halves; 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 danger- ous, dreadful, and doleful consequences of living in them ; but also pursue them through all the lurking holes and subterfuges of specious pre- tences and feckless 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 fig-tree leaves of all such vain ex- cuses 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 bent 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 judgment, 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 endea- vours 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, hu- man 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 judgment belonging to it, are but vain, even spider's webs, sandy foundations, fig-tree leaves, untempered mortar, and will in end but mock all those who listen to them : for so doth the apostle aflirm o. them, " Let no man deceive you with vain words." 5. Though we are to fear and avoid sin prin- cipally because it is sin, and displeasing to God, supposing there were no hell nor punishment due to sin. Gen. xxxix. 9 ; yet, we may and ought in the second place fear and abstain from it, because it draweth down God's wrath and judgment: for he holdeth forth the terror of God's wrath as an argument to scare them from 230 EXPOSITION OF EPHESIANS. I hose sins ; for, "Because of these things cometh the wrath." 6. The terrible threatenings denounced in Scripture against ^uch and such sinners, some whereof declare the sinner's exclusion from hea- ven, 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 ob- stinate and impenitent until death : for he ex- poundeth whom he meaneth by the whoremon- gers, whom he threatened, ver. 5, even " children of disobsdience," that is, such as remain obsti- nate, and will not be persuaded, as the word ren- dered " disobedience " doth signify. 7. See several other doctrines from the like words, upon Col. iii. ver. 6. Ver. 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 foremention- ed 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 judgments; for so he doth explain this pre- cept, ver. 11, DOCTRINES. 1. As the Lord doth of purpose inflict most memorable judgments 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 judg- ments upon such godless sinners, when we are not idle spectators of them, as if we were not concerned in them, Luke xiii. 2, 3 ; or murmur- ers against the severity of God's justice mani- fested in them. Num. xvi. 41, but do take up the voice of those rods, as speaking unto and press- ing 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 chil- dren 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 I Lord doth punish obstinate sinners more than • others, which usually are more clearly written upon their rods. Judges i. 7 ; yet, it is our wis- dom to look upon their judgments, 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 I them, not only in the foreuientioucd sins, for I which in a special manner wrath came upon ] them, but also in any sins of theirs whatsoever, ] while he saith in general, " Be ye not therefore partakers with them." 1 3. The Lord taketh notice of, and doth accord- i i^gly punish sinners, not only who are without I the church and heathens, but also those who are w itbin the church, and do profess subjection unto divine ordinances ; and not only ringleaders, and chief actors in a sinful course, but also all as- sisters, abettors, and who in any measure partake of the sins of others, whether by counselling, 2 Sam. xiii. 5, alluring, Prov. i. 10, consenting, 1 Kings xxi. 19, connivance, 1 Sam. iii. 13, or applauding sin when it is committed, Rom. i. 32 ; for he will have the converted Ephesians take warning from those judgments, which were in- flicted upon the godless heathens, and so as not to partake with them in their sins, implying God would not spare them moi-e than others -, " Be ye not therefore partakers with them." Ver. 8. For ye were sometimes darkness, but now are ye light in the Lord : walk as chil- dren of light : In this verse, there is, first, an argument to en- force the former dehortation, taken from that blessed change which was wrought in them from darkness to light, " they were once darkness :" whereby is meant their estate before conversion : and it comprehendeth under it, ignorance of God, and of the way to heaven, 1 John ii. 8 ; a godless and profane life, flowing from a wicked and unrenewed heart, 1 John i. 6, together with subjection unto all miseries and calamities fol- lowing upon the former, and especially to the wrath and curse of God : for a sad disconsolate case goeth under the name of " darkness," Amos V. 18 — 20 ; this is the state under the which they once were, and all nnregenerate 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 meant that estate wherein they now were, being converted, which is opposed to their former estate of darkness, and com- prehendeth under it the saving knowledge of God in Christ, Isa. ix. 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. Matt. V. 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, Psa. xviii. 28 ; this is the state, wherein the truly re- generate 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 John i. 8, Acts xiv. 22 ; for in that respect only God himself is light, 1 John i. 5, but because they are so " in the Lord," to wit, Christ, (chap. iv. 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, John i. 9 ; but also his most perfect light of righteousness, know- ledge, wisdom, and redemption, is imputed to them, 2 Cor. v. 21 ; so that the dregs and re- mainders of ignorance and corruption in them- selves, are not laid to their charge. Numb, xxiii. 21. The apostle, next, from this argument, doth infer the affirmative of the former negative pre- CHAPTER V. 231 cept, ver. 7, to wit, that therefore they should " walk as children of the light," that is, answer- ably 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 John ii. 29, (who is that light unaccessible, 1 Tim. vi. 16,) by the preaching of the word, James i. 18, which is called "light," Psa. cxix. 105, but also were en- dued with the light of knowledge and holiness ; in which respect, those who are endued with wisdom are called children of wisdom. Matt, xi. 19. Hence, learn, 1. It concerneth those in whom God hath wrought any saving change, as to be reflecting frequently upon that misei-able 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 si- militude so far extended, as to point out all the dool [sorrow], 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 dilFerent notion and similitude ; the latter always expressing somewhat which was not reached by the former. See chap. ii. ver. 1 — 3, 12, 13, 19, and chap. iv. ver. 17 — 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, unthank- fulness, and in progress of time heartless despair of an outgate from the woful 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 hap- piness 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 fulness of perfections in him, which not only iloweth forth to them in the streams according to their measure, John i. 1 6, but also is imputed to them in the fountain, 1 Cor. v. 21 ; and there- fore may be looked upon by them as their own ; for although he calleth them "darkness" abso- lutely, and in themselves; yet "they are light," not in themselves, " but in the Lord Christ." 4. Our former darkness of ignorance and pro- fanity, wherein we have for a long time lived, is so far from being an argument to make us con- tinue in our former woful 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 past of our life may suffice us to have walked in a godless course, 1 Pet. iv. 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 some- times 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 suf- ficient to make a man abandon and quit it tho- roughly, except there be a gracious change wrought in him, chiefly as to his inward state, from that which he sometimes was : for he men- tioneth 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 impi'ove it the more by walking ac- cording to that light ; else our condemnation shall be greater, John iii. 18 ; for from their pri- vilege of being " light in the Lord," he inferreth " walk as children of light." Ver. 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. vii. 25, Gal. v. 22 ; and are the same with the light of grace wrought 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. iv. 10, and bodily. Gal. vi. 10, estate. 2. " Righteous- ness," whereby we deal righteously in all our transactions with others. And, 3. " Truth," whereby we can carry ourselves sincerely, being free from error, hypocrisy, or dissimulation, whe- ther towards God or men. So tlie 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. DOCTRINES. 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 rea- dily place most of holiness in those things where- it consisteth least. Matt, xxiii. 23, for Paul, hav- ing exhorted them to walk as children of the light, doth here show wherein that walking doth 0,32 EXPOSITION OF EPHESIANS. consist, even "in all goodness and righteous- ness and truth." 2. None can walk as a child of light, or prac- tise 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 prin- ciple 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 showcth the exercise of goodness, righteousness, and truth, wherem 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," &c. .3. As it concerneth Christians to walk suit- ably unto their state and privileges ; so they would seriously consider, in order to their walk- ing 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 re- newed, and as they would not evidence them- selves 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 en- forceth the exhortation by showmg 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," &c. 4. A facility and easiness to communicate what is in us for our neighbour's good and ad- vantage, 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 conjoincth 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 in- gredient 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, with- out 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." Ver. 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 inquiry they prove and try according to God's will revealed in his word, Isa. viii. 20, what is acceptable and well pleasing unto him in every step of their way. I DOCTRINES. 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. xii. 2, or to what may bring about our own advantage, and so gratify our lusts. Matt. V. 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 con- comitant of walking like children of light, as is clear from the grammatical construction, accord- ing 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 accept- able." 2. We cannot conform ourselves unto what is acceptable to the Lord, and consequently cannot walk as children of life, except we make a se- rious search and inquiry 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. xix. 2, or doubtingly after deliberation, Rom. xiv. 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. Matt. vi. 2, or the lusts of others. Gal. i. 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 inde- finite, without any hmitation or restriction, upon 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 exercising ourselves in the practice of those things which we already know to be acceptable, that so we may experimentally I know them to be such, and get our knowledge bettered in those things whereof we are yet ignorant, John vii. 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, James i. 12 : " Proving what is acceptable unto the Lord." Ver. 11. And have no fellowship with the un- fruitful works of darkness, but rather re- prove them. He exp'.aineth next the negative part of the former ])recept, as it was expressed, ver. 7. First, by discharging them to be accessory (any of those ways mentioned, ver. 7, Doct. 3,) to the sins of CHAPTER V. wicked meu, called here "works of darkness," because they flow usually from the darkness of ignorance, Acts iii. 17, and are the works of un- renewed men, who are nothing but darkness, (see ver. 8,) are contrary to the light of God's revealed will, John iii. 20, and are usually com- mitted in the dark, the very actors being ashamed to do them openly, 1 Thess. v. 7, and because they bring those who live and die in them with- out repentance, unto utter darkness, IMatt. xxv. 30. They are also called "unfruitful works;" because they not only bring no advantage unto those who do commit them, Rom. vi. 21, but also much hurt and damage, even the wages of sin, which is death, Rom. vi. 23. Next, by com- manding them to reprove convincingly those works of darkness, and the parties guilty of them, and this, though chiefly by their contrary good works, Heb. xi. 7, yet not only by those, but also by the word of admonition and reproof, Eccles. vii. 5, as occasion should ofl'er, 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, Doet. 3, hence learn, 1. Then do we make an approved search and inquiry into what is acceptable unto the Lord, when we do not satisfy ourselves with the naked knowledge of what he approveth, Rom. ii. 18, nor yet do only labour to defend by force of reason, or suf- ferings, what we find to be truth, after search, against gainsayers, 1 Cor. xiii. 2, 3 ; but do also make it the rule of practice, by practising or for- bearing accordingly ; for the apostle, having commaaded them, ver. 10, "to prove what is ac- ceptable unto the Lord," doth liere enjoin them to abstain from that which they could nut but by searching find to be displeasing to him, while he saith, " and have no fellowship with the unfruit- ful 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, Psa. cxx. 5, 6, or by any civil, 1 Pet. ii. 18, reli- gious, 1 Cor. vii. 12, or natural bond, Eph. vi. 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 fel- lowship and familiarity with them, Psa. xxvi. 4, lest thereby we be drawn to walk in their ways, Prov. xxii. 24, 2.5, and they be hardened in their evil course, and kept from being ashamed, 2 Thess. iii. 14, for he forbiddeth absolutely all fellowship with them in their sins, and conse- quently whatever may bring us under that ha- zard, 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 [deck] 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 aflirmative 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. Matt. vii. 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 Avith 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," im- plying that otherwise they would have fellowship with them. 5. Though this duty of labouring to reckiim others from sin by convincing reproofs, whether in words, or in the contrary work, ought mainly to be discharged unto such as have nearest rela- tion to us, Eph. vi. 4, or whom we have a more special charge of, 1 Thess. v. 12, or whom we are most intimate with in spiritual bonds and fellow- ship, 1 Thess. v. 14, yet we are not to neglect this duty towards others, who stand not under such near relations to us, no not to those, con- cerning 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. vii. IG, 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. Ver. 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 ex- plained: 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 accessory unto the acting of them. DOCTRINES. 1. There should be such a holy bashfulness in converted Christians as to think shame in speech to utter, at least without detestation, those things which godless sinnei's 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 defi!e 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 ;234 EXPOSITION OF EPHESIANS. not comniunicate 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, to- gether 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, with- out any elfectual restraint from the all-seeing eye of God; for conscience of the dishonesty which was in those unfruitful works of darkness made them eschew the eyes of men, but, not- withstanding, 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 secresy and solitariness are most ob- noxious to foulest temptations, especially to those which tend to satisfy the lust of uncleanness. Gen. xxxix. II, 12, and therefore would be es- chewed by all, 1 Thess. v. 22, much less sought after by any, Prov. vii. 8 — 10 ; so when men do not seek the veil of secresy to cover their sins, but do glory in their shame, and dare with Ab- salom (2 Sam. xvi. 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. iii. 5 ; for even the pagans, whose sins he doth here aggrege [ag- gravate], did take the benefit of secresy to cover their villanies ; " Which are done of them in secret," saith he. Ver. 13. But all things that are reproved are made manifest by the light : for whatsoever doth make manifest is light. lie doth next enforce the exhortation to re- prove those works of darkness, first, by an argu- ment taken from one excellent use of admonition and reproof, while he showeth that those secret sins of wicked men, being "reproved," are "by the light," whether of God's word in the mouth of the reprover, or of his holy life, " made mani- fest " in their black and ugly colours ; to wit, not so much unto others, as uuto the actors and au- thors of them. (See 1 Cor. xiv. 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 mani- festeth all things." DOCTRINES. 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 con- trition. Acts ii. 36, with 37, and consequently to faith in Jesus Christ and repentance unto life. Acts ii. 37, with 38 ; for he maketh this an ex- cellent 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 God's 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 that 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 mani- fest." 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 pri- vate Christians : for he doth not speak here to ministers only. 4. The probable good which God may bring about to the party reproved by the means of our reproof, should have more of weight to incite us towards the making conscience of this duty than the feared inconvenience to ourselves, arising from the parties' 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 be, " 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 con- version or further obduration, shall follow upon a timeous and well-guided reproof: for he prov- cth 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." Vkr. 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 God's 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. Ix. 1, 2, from which this place is thought CHAPTER V. 23: to be cited, with some variation in the words, but none in the purpose : which design is threefold ; the first branch whereof is here implied, even to convince all unrenewed men especially, how woful and dangerous their present case is, and that it is a spiritual sleep and death. First, a "sleep," because the carnal man hath all his spiritual senses bound up, Isa. xliii. 8, having no spiritual fellowship with those who live a new life, Eph. iv. 18, doth dream and fancy that he seeth, heareth, and converseth with them, Rev. iii. 17, which he will after find to be but a mere ftincy when his conscience doth rouse him up, Rom. vii. 9, neither hath he power over himself, but is exposed as a prey to Satan, or any who mindeth his spiritual hurt, 2 Tim. ii. 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. viii. 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. xiii. 23, but be- cause it is their duty so to do, yea and such a duty as must be gone about, otherwise they can- not be saved, Luke xiii. 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 requiveth from them, Rom. X. 17. The third bi-anch of this great de- sign 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. i. 12,) to be given unto them by Christ upon their so doing. DOCTRINES. 1 . The pains which God doth take upon god- less sinners, yet in nature, to awake them from the sleep of sin, and to draw them unto Christ, is a strong ai'gument binding us to commiserate the case of such, and from pity towards them to en- deavour in our stations to bring them out of that woful 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 tlicm 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 along in 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 that God may, and when he pleaseth, will, bless the mean appointed by himself, what- ever unlikelihood there be otherwise of success : for he exciteth them to practise this duty from this, that God maketh use of reproof as the or- dinary mean of bringing souls to Christ; "Where- fore 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 Scrip- ture, 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. iii. 16 ; for the apostle being to press this duty of reproving upon them from Scripture, doth not cite the very for- mal 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. Ix. 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. ii. 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 woful I case wherein they were, by the similitude of sleep ' and death, while he saith, " Awake, thou that j sleepest, and arise from the dead." 6. Our utter inability to help ourselves, or to I do any thing acceptable to God, contracted by Adam's fall, doth not weaken or abolish God's 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 I themselves, yet he requireth them to awake and arise ; " Awake, thou that sleepest, and 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. i. 13, there being no principle of a spiritual life in us by nature, M'hereby we can quicken ourselves ; yet the Lord is pleased to work upon us, not as upon senseless blocks, but as reasonable creatures, by com- manding 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. iv. 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 other, except in some general qualifi- cations, to whom each of those in particular be- 236 EXPOSITION OF EPHESIANS. long, John iii. 16, Gal. iii. 10, yet before a sinner be brought to Christ, the Spirit of God doth rnalie 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 par- ticular 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 erevy 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, com- fort, knowledge, which, being once forfeited by Adam's fall, is again purchased by Christ, and to which he bringeth all such as do come unto him, one of the strongest arguments (though others also must be made use of, Luke xiii. 3) to pre- vail, 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 show- eth that even God himself doth make choice of this argument ; " Arise — and Christ shall give thee light." Ver. 1 5. See then that ye wa not as fools, but as wise. circumspectly, 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 accu- rate inspection of their life and conversation, whether in word or deed; and so 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 uo just cause of exception or offence at what we do unto others, no, not to those that are without, who are expressly mentioned. Col. iv. 5, where the same precept is in substance proposed : which precept so proposed, he doth, first, enforce by a reason ; for the particle " as " doth not always make comparison, but some- times rendereth a reason ; and the reason is, that true wisdom doth consist in walking thus, and to walk otherwise is extreme folly. DOCTRINES. 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. xx. 10. but also, if he doth not walk the more circumspectly, he deserveth double stripes, Luke xii. 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 accessory 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. vi. 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 cir- cumspectly," 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 right- eous walking of such is a forcible reproof of sin in others, though they speak nothing, Heb. xi. 5, and otherwise their speaking will have uo force, Matt. vii. 3, 4, besides that God doth usually bless the pains of such, Prov. x. 21 : for this ex- hortation 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 cir- cumspectly, coming up (so far as through grace he is able) to the utmost of what every command requireth, both for matter and manner, it is ne- cessary that he walk, not rashly and indeliber- ately, 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. v. 22, nor an occasion leading to evil, Rom. xiii. 14, but also from what prin- ciple and fountain, Matt. viL 17, 18, for what end. Matt. vi. 2, 5, and by what means. Job xiii. 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," Matt. vii. 3. " See then that ye walk circum- spectly." 5. As those are only truly wise in God's ac- count, whatever the world think of them, who labour to walk most exactly by the rule of God's word all along their christian course, so where this true and sanctified wisdom (which cometh from above) is, it will render itself evident, by making the person endowed with it walk circum- spectly, so that he will foresee the evil of a course and eschew it, Prov. xxii. 3, search out the mind of God in every thing, understand it, Hos. xiv. 9, and observe it, Psa. cvii. 43, keep silence when he should not speak, Prov. x. 19, speak advisedly, and the truth only, when he speaketh, Prov. xvi. 23, hear the voice of the rod, and take with reproof and correction, Prov. xvii. 10, be loath to stumble any with whom he converseth. Col. iv. 5, yea, and will labour to gain them to God, Prov. xi. 30 ; for he raaketh 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 CHAPTER V. 237 world do think of them,) as being not only- destitute of all the fore-mentioned evidences of true wisdom, but having also the contrary evi- dences of extreme folly ; " See ye walk circum- spectly, not as fools." Ver. 16. Redeeming the time, because the days are evil. The apostle doth next amplify and illustrate the former pi'ecept, 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. vi. 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 for- merly lost by negligence, while they should do as much in the present time as they might have done both in that and the time formerly mis- spent, if they had used but ordinary diligence : even as merchants, from whom the word rendered " redeem " is taken, who use to buy their commo- dities 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 hang- ing over the church's head, and whereby all oppoi'tunity of doing good might in a short time be taken from them, or they from it. See Eccles. xi. 2 ; John ix. 4. DOCTRINES. 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 ac- curate 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 mis- spend 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 inconsidei-ate fools : for he showeth that circumspect, wise walking consisteth iu 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, mispent 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, Hos. v. 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. iii. 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. xi. 2, but also that they carry along with them many temptations, from evil example, from straits, from persecutions, Matt. xxiv. 24, which calleth for greater circumspectness ; besides, that the dis- honour which God getteth from many in such times should make us honour him the more, Psa. cxix. 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. Times 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 spirituul 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." Ver. 17. Wherefore be ye not unwise, but un- derstanding 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, fi-om the rule of, or the mean enabling us to, this circumspect walking, setdown both negatively and affirmative- ly, to wit, that seeing the time was evil and full of snares, they would not be unwise, or without un- derstanding in the point of duty, either for (he matter or manner of it ; but would acquaint them- selves with God's will revealed in his word, whereby they might be directed in relation to all duties, dangers, snares, temptations, and cases. DOCTRINES. 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 understand- ing," &c. 2. No mother-wit, natural philosophy, or car- nal 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. i. 20, 21, and ii. 14. It is only the knowledge revealed in his word M'hich is able to reach this end, as contain- ing in it a most perfect rule both of faith and manners, 2 Tim. iii. 16, 17; for he would have them, in order to this end, " understanding what the will of the Lord is." EXPOSITION OF EPHESIANS. 3. There is that in God's will revealed in Scrip- ture, and in no other writings else, which is suf- ficient to make a man completely wise unto sal- vation, 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 thorough 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 under- standing 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, Psa. cxix. 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." Ver. 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 meant 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 law- fully used, (as all other good creatures of God, 1 Tim. iv. 4,) for health, 1 Tim. v. 23 ; for satis- fying thirst, Rom. xii. 20 ; as also for a Christian and sober cheering up the natural and vital spirits upon some singular occasion, John ii. 8 ; Prov. xxxi. 6 : but he condemneth all excessive and inordinate use of wine; when more of it is taken than either natural necessity calleth for, or Chris- tian, 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, Luke xxi. 34, even although the use of natural reason be not taken away by it, Isa. v. 22. This dissuasive from drunkenness is enforced from the sad con- comitant and consequence of this sin, called here " excess." The word signifieth lavish wasting and destruction ; which wasting destruction is extended elsewhere to the drunkard's means, Prov. xxiii. 21 ; his reputation and credit, Hab. ii. 16; his natural strength of body, Prov. xxiii. 29 ; his wit and judgment, Hos. iv. 11 ; yea, and to his soul for ever, without repentance, 1 Cor. vi. 10 : so that this one word hath a comprehen- sive sum of all those dreadful consequences which do accompany this one sin. Secondly, in oppo- sition to their being drunk with wine, he ex- horteth 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 pi'esence abounding in them in a rich and copious measure. DOCTRINES. 1. Christians, as in all other things, so in their eating and driukinjr, must be ruled by the word, and neither by their own appetite, Prov. xxiii. 1, 2, nor the pleasure of others, Hos. vii. 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, Psa. civ. 15, is abused to drunkenness, and consequently to God's dishonour and the man's own prejudice : so much is supposed 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. Expe- rience 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, swear- ing, and what not? for, in opposition to the dutj' 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 head- long in the service of it, so that he valueth no loss, whether of credit, means, bodj', or soul, if he may get his beastly appetite satisfied : for Paul supposeth many were given to this sin, though therein was " excess," or destruction, and loss of all the forementioned good things follow- ing 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. xix. 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. v. 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 our- selves with a small measure of the graces of God's Spirit, but ai'e to endeavour to be filled with them, and to have the Spirit of God dwelling richly in us, by actuating all our graces. Cant. iv. 16, and adding one degree of grace unto another, 2 Pet. iii. 18 ; for he commandeth them not only to have, but to " be filled with the Spirit." 7. Whatever 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 spi- ritual and divine manner in the way of grace : ; nd particularly a copious, plentiful measure of the Spirit of grace doth work th,' like effects spiritually, which wine immoderately taken doth CHAPTER V. 239 bodil}'. It filleth the soul with joy and gladness, Psa. iv. 7 ; it maketh a man forget his former mise- ries, Job xi. 16 ; it enlargeth his heart, looseth his tongue, and maketh him eloquent in setting forth the Lord's praises, Luke i. 67, 68 : for he recom- mendeth 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 like- ness of effects betwixt thera. Ver- 19. Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord ; Tliis 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 proposeth 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 : whei'e he express- eth, first, the act of singing in three Mords, " speaking, singing, and making melody." By all which is meant 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 subor- dinate 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. iv. 32, and Col. iii. 16. I 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 inter- preters about the kind of songs, which are ex- pressed by every one of those in particular ; yet the most received and probable opinion is, that by " psalms" are meant all holy songs in general of whatsoever argument, whether they contain prayers, praises, complaints, deprecations, pro- phecy, history, or a purpose mixt of all those ; and by "hymns" are meant 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 " spiri- tual," (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 ob- scene, 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 in- strument in singing, to wit, not so much the lips, tongue, and outwai'd voice, (though those be also necessary in singing. Acts xvi. a.O,) as the heart, which then is made use of in singing, when our heart goeth along with the voice, so, as we un- derstand, 1 Cor. xiv. 15, and be intent upon the purpose, Psa. Ivii. 7, and our affections be stirred and suitably affected with it, Psa. xcviii. 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 ought to be of all our ac- tions, 1 Cor. X. 31, but its proper and immediate scope ; so that the heart in singing ought to be actually taken up with the thoughts of praise to God, arising from the consideration of the purpose which we sing. Besides wliat I have already observed upon a parallel place, Col. iii. 16, learn hence, 1. The duty of singing psalms and spiritual songs is not restricted 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 Lord's 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," &c. saith he, 2. That we may go about this worship of sing- ing 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 assist- ance, 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 pre- sent occasion, and sing them with such a spiri- tual, 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 ought more to advert unto, than how to carry aright when his cup is full according to his heart's 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. iv. 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 diverse arguments, contain- ing 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 deal- ing with his church, or ourselves, shall require ; " Speaking in psalms and hymns and spiritual songs." 5. In singing of psalms to God, there must he an inward harmony, and musical melody in the 240 EXPOSITION OF EPIIESIANS. 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. VePv. 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 ac- knowledgment of favours received, and in express- ing 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 ne- cessary 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 offercth, 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 oc- casions; see 2 Sam. ix. 13. Secondly, from the mattei", 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. viii. 28 ; yea, he punish- eth less than our iniquities deserve, Ezra ix. 13, and maketh saddest corrections to afford most necessary and profitable instructions, Psa. xciv. 12, and cxix. 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. iii. vei-. 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, Phil. iv. 13, but also all our spiritual performances, whether of prayer or thanksgiving, are acceptable and well-pleasing unto God, Eph. i. 6. DOCTRINES. 1. The more a man doth find his heart dis- posed 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 ccmclude that he hath the saving work of God's Spirit in him in a co- pious measure ; and the more apt we are to mis- take, 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 occa- sion 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 dis- pensations. 5. Though we are bound to give thanks unto men for favours received, as unto instruments of God's good providence towards us. Col. iii. 1.5 ; 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 sufliciency in him- self, and receiving nothing from any other, 1 Chron. xxix. 14, and implying also a rehgious subjection of the whole man, both in soul and body, unto his benefactor, in evidence of a thank- ful heart, 1 Cor. vi. 20 ; for the apostle, speaking of this religious thanksgiving, will have it as- cribed 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 accep- tation to it when it is performed : for Paul seem- eth to imply so much, while, teaching them to act faith in Christ for through-bearing and ac- ceptation in this duty of thanksgiving, he doth hold him forth not only under his titles of " Lord " and " Jesus " and " Christ," which do imply bis distinct natures, with the unity of his person, and his threefold office, to which he was anointed, (see upon chap. i. ver. 17, Doct. 6,) but also maketh mention of his " name," which express- eth whatever other thing is revealed of him, and CHAPTER V. whereby especially he is made known ; and withal approprialeth Christ unto himself, teach- ing them to do the like upon grounds of know- ledge of what he is, while he saith, " in the name of our Lord Jesus Christ." Ver. 21. Submitting yourselves one to another in the fear of God. The apostle (having from chap. iv. ver. 1, ex- horted unto such duties as belong to all Chris- tians in general, of whatsoever rank or station,) doth now, in the second part of this chapter, ex- hort 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 infe- riors, to be mutually "subject one to another;" where submission or subjection is taken not strictly for that wliich is the root of obedience in inferiors towards superiors, as ver. 22, but gene- rally for that service of love which every one oweth to another for their mutual good and ad- vantage in their several stations. (See upon Gal. V. 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 intend 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, first, a motive to the duty, this mutual submis- sion, and stooping unto all those duties, which we owe one to another, being an evidence of a man's fearing God, Gen. xlii. 18 ; and, secondly, the right fountain from whence this submission should flow, for then do we our duty towards others ac- ceptably, and as we ought, when our so doing floweth from the fear and awe of God, Col. iii. 22 ; and, thirdly, the rule and measure of this sub- mission, there being none bound to submit him- self to please his neighbour further than is con- sisting with that subjection and obedience which he oweth unto God, Acts v. 29. vice : for this verse dependeth upon, and is con- structed with ver. 18, " Re 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 employ- ments for the good and behoof of others ; even superiors for the good of inferiors ; for this com- mand is given to all without exception : " Sub- mitting 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 recom- pense, 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 obli- gation founded upon it, is reciprocal : " Submit- ting 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 ho 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 : "Sub- mitting one to another in the fear of God." Ver. 22. Wives submit yourselves unto your own husbands, as unto the Lord. DOCTRINES. 1. We are not, under pretence of going about the duties of God's 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 du- ties, as it were with one breath, which is clear from the grammatical construction of the words ; " Giving thanks always — submitting yourselves one to another." 2. 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 ser- The apostle cometh now to press those particu- lar duties which are incumbent to every mem- ber of a complete family. And being to begin with the duties of husbands and wives, he doth in the fii^st 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. ii. 4, Col. iii. 19, communion of body and goods, 1 Cor. vii. 4, dwelling together, 1 Pet. iii. 7, bearing mutually with one another's infirmities, Gal. vi. 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 evi- denced in her respective speaking to him and of him, I Pet. iii. 6, and it expresseth somewhat, to wit, the obedience of the wife to her husband in things lawful, flowing from reverence and sub- mission of mind, 1 Pet. iii. 5, 6. It implieth also somewhat as consequential to that state of sub- jection wherein the wife is placed, even the exercise of several virtues, as that she be a keeper at home. Tit. ii. 5, an active promoter of her husband's and her own affairs, especially within doors, Prov. xxxi. 13, &c., that she evidence shamefacedness, sobi-iety, and submission in her moderate speech, in her grave and affable de- portment, and in rendering herself teachable in those things wherein she shall be instructed by her husband, 1 Tim. ii. 9—12. Now, this sub- mission 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 242 EXPOSITION OF EPHESIANS. of others in knowledge, wisdom, and every other thing which doth deserve it, 1 Sam. xxv. 17. And, secondly, from the manner, motive, and rule of their submissive obedience, while he saith, " as unto the Lord," to wit, Christ ex- pressly spoken of, ver. 23 ; for, first, it must not be constrained and feigned, but willing and sin- cere, 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. Se- condly, it must not flow from a natural principle only of law, custom, or desire of preventing do- mestic broils, but from conscience of duty to the liord 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. DOCTRINES. 1. As the right ordering of families doth con- duce much to the advancing of religion and po- licy, (combination in families being the founda- tion of aU other societies,) so the good and or- derly conversation of husband and wife, is of great concernment for advancing piety and god- liness among all the other members of the fa- mily : 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 states and conditions, and to inform and press upon them their respective duties, we are to be- gin with the inferiors, rather than the superiors ; because their duty, through the subjection which is in it, is more difficile, and being made con- science of is a strong motive unto the superior to go about his duty in like manner : for there- fore the apostle, in pressing duties upon those three pairs, which are in every complete family, doth always begin with the inferior first, as here, "Wives, submit yourselves." 3. The great and main duty which a wife, as a wife, ought to learn, and so learn as to practise it, is to be subject to her own husband, so that whatever wives be otherwise for parts, for birth, for beauty, for thrift, for breeding, if this be in- laking [wanting], 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 hus- bands." 4. There is no wife, whatever be her birth, parts, or any other privileges, who is exempted from this tie 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 na- ture, no, nor error in the point of religion, doth deprive him of it, 1 Cor. vii. 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 a 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 own husbands, as unto Christ," he supposeth they had submitted to Christ already, and speaketh to them as such. Ver. 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 ordi- nance of God, who hath made the husband to be a head to his wife ; which similitude of a 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. iii. 7, and made for the man, to wit, an helper to him, Gen. ii. 18, and the man not for the wife, 1 Cor. xi. 9, as the head is more eminent than the body. Secondly, 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, I Cor. xi. 7. And it im- plieth, thirdly, that ordinary 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. xiv. 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. i. 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 husband's over the wife, even in those things which I presently show are im- plied in the husband's headship, which are some shadov/s only of that eminency, power, and ful- ness 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 church's 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 CHAPTER V. 243 from injuries, 1 Sam. xxx. 18, providing for licr, I Tim. V. 8, directing her in things necessary, &c., 1 Cor. xiv. 35, and therefore the wife, upon this consideration also, ought to subject herself; seeing the husband's power and authority over her are given for her good. Besides those doc- trines, which the text thus explained doth ex- pressly hold forth, we may gather these conse- quences 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 iafiriuities 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. Christians ought to be of such a heavenly frame of spirit, as to take occasion from things civil or natural, which do occur in their ordinary employments, to ascend to heavenly contempla- tions of things spiritual, which have some re- semblance to these other things, which are among their hands : for the apostle teacheth so much, while he leadeth husband and wife from the con- sideration 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 supe- riors, 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 there- in 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 answera- bly 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 chil- dren of wrath, Eph. ii. 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 influ- ences 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 amia- ble, 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. Ver. 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 exhorta- tion, as a conclusion from the former argument, that wives should subject themselves unto their own husbands ; and addeth two things, first, 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 salva- tion,) but in some things only, to wit, so as they may subject themselves willingly, cheerfully, lovingly, chastely, and dutifully unto their hus- bands : 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 abso- lutely, and without exception. Acts v. 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. v. 14, 15, &c. ; for nothing is ex- cepted here but what is contrary to that subjec- tion 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. XV. 27. DOCTRINES. 1. As subjection in wives unto their husbands, is a most necessary duty ; so considering the in- bred pride, arrogance, and self-willcdness, which is in all the sons and daughters of Adam by na- ture, it is a work of no small difiiculty to get wives persuaded to give that hearty, cheer- ful, loving, and dutiful respect and obedience unto their husbands, which both the law of na- ture, 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 unmortificd corrup- 244 EXPOSITION OF EPHESIANS. tion in the church of true believers, and a law in their members rebelling against the law of their I mind, Rom. "vii. 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. vii. 25, and do groan after j and long for the time when they shall be fully freed from the body of death, and thoroughly subjected unto the will of God, Phil. i. 23 : for while he saith, " as the church is subject unto Christ," it is supposed 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 com- ing under that obedience, which wives do owe to their husbands, as was cleared in the exposi- tion ; yet because wives are more inclined to multiply exceptions in this purpose, than to di- minish them, therefore he extendeth this obe- dience 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, limita- tions, and restrictions, which imperious, aspiring spirits, impatient of the yoke, are ready to bound and straiten this submission and obedi- ence by ; " Let them be subject in every thing," saith he. Ver. 25. Husbands, love your wives, even as Christ also loved the church, and gave him- self for it ; The apostle doth now exhort husbands to their duty : which he first proposeth summarily imder 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. ii. 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. iii. 19. Now this love enjoined to husbands, is not that common Christian love which is extended unto all Christians of both sexes, as unto breth- ren and sisters in Christ, John xiii. 34, but a special and conjugal love, which ought to be ex- tended unto noue, but unto a man's own wife : and it iucludeth cohabitation with his wife, and contentation with her love only, Prov. v. 18, 19, I a patient bearing with her infirmities and frail- ties, I Pet. iii. 7, with a fatherly care to defend ! her, 1 Sam. XXX. 5, &c., to provide for her in all I things, according to his power ; which either her I necessity or dignity of her rank doth require, 1 1 Tim. V. 8, lovingly to govern, direct and in- struct her, 1 Cor. xiv. 35, yea, and to cherish her, ver. 29. Next, he enforceth this duty by two arguments : the first whereof is proposed 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 argu- ment, 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, John xvii. 9 ; the sincerity of his love, who loveth the church, not for his, but for her advantage, Prov. viii. 30, with Gal. ii. 20 ; not for what is hers, but for herself, Hos. xiv. 4 ; and not in words only, but in deeds also, testifying his love by the effects, John xv. 13 ; and in the constancy of his love, who loveth whom he loveth unto the end, John xiii. 1, even notwith- standing of their infirmities, Psa. Ixxxix. 30, 33 : such ought the husband's love to be. DOCTRINES. 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 bent of their own accord to exercise any power and authority they have, and rather to exceed their due than to keep within it ; therefore neither ought they them- selves so much to mind their power, neither is it so 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 there- fore the apostle, though he commanded the wives to submit ; yet he doth not expressly bid the husbands rule over their wives, but, " husbands love your wives," as thinking it more fit to let them understand how to use their power well, than to stir them up to the exercise of it. 2. The great and main duty which a husband as a husband ought to learn, and so learn as to practise it, is love to his wife ; and so to love her, as to make love kyth [appear] in all his de- portment 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 sub- mit unto it, when it receiveth such a sweet re- turn 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 speakcth 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, Est. ii. 17, no personal infirmity, 1 Sam. i. 5, adultery being excepted. Matt. xix. 9, nor fro- wardness of nature, John xix. 17, do prejudge CHAPTER V. 245 her of them ; for be 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, pai'ents and children, to take some sort of inspection one of another, lest any of their relations come short of their duty, 2 Kings v. 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 xip his re- lations to make conscience of their duty to him ; for he commandeth every one to mind their own duty most, the wives " to submit themselves," the husbands "to love their wives," and so in the rest. 6. As Jesus Christ hath deigned himself to undergo the relation of a 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 a hus- band, 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," John xiv. 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 ; " Hus- bands, love your wives, even as Christ also loved the church." 7. The love which a husband carrieth to his wife, ought to be founded, not upon beauty, riches, health, or any such thing only which is subject imto 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, John xvii. 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. ii. 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. 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 sanctifieation strictly so called, as John xvii. 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 obliga- tion t'j wrath because of sin, in justification, Rom. viii. 1 ; and the filth, power, and activity of sin, in the renovation of our natures after his own image, Rom. vi. 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 sufiFerings, in order to that end. And those are, first, 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 con- ferred and really wrought, 1 Pet. iii. 21, but because, though it be God alone who wholly and effectuaily doth sanctify and cleanse us, 1 Cor. iii. 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 Cor. X. 1 6, but also to confirm the grant of them to us, if we believe, Rom. iv. 11; yea, and to exhibit a greater measure of those saving graces unto us upon our right using of them, 1 Cor. xi. 24, thei'efore is it, that the thing sig- nified is ascribed unto the sign and seal. Now, the apostle doth mention baptism only, and not the Lord's supper, either because there is the same reason for both, and therefore it was sufii cient to express the one ; or because baptism is the first and leading sacrament, and sealeth up our regeneration and new birth in a peculiar man- ner, Tit. iii. 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 instru- ment which God maketh use of, is the word, to wit, the covenant of grace revealed in the gospel, and preached by sent ministers, Rom. x. 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, syllables, or sentences of this word, but by the effectual working of his own Spirit, Acts xvi. 14, whereby he doth accompany his word, when and where he pleaseth, John iii. 8. DOCTRINES. 1. The love which a husband carrieth unto his wife, ought to make itself evident, not only in these things which tend to her well-being in things temporal, but also and chiefly in his sin- cere endeavours to bring about her spiritual and eternal good, by labouring to instruct her in the saving knowledge of God in Christ, 1 Pet. iii. 7, lovingly to admonish her for her faults. Job ii. 10, and to pray with her and for her, 1 Pet. iii. 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 246 EXPOSITION OF EPHESIANS. 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 j " he might sanctify and cleanse the clmrch." 3. Our dying Lord had an actual intention in j due time to sanctify, and accordingly doth re- generate, justify, and sanctify, yea, and bring j unto glory, all those for whom lie died, and gave I himself a sacrifice and ofiFering unto God : for I his intentions cannot be frustrated, but he must ! see the travail of his soul, Isa. liii. 11. Now, { that he intended to sanctify all such, is clear ; I " For he gave himself for it, that he might sanc- I tify and cleanse it." 4. As all those for whom Christ our Lord did j from love give himself, and whom by his death he intended to sanctify, were in themselves pol- luted and unclean, lying in their blood, defiled j both with the guilt of sin already committed, and with the filthy vileness of sin yet indwelling, . Eph. ii. 1 — 3 ; so such was the fervency of love ; in Christ to lost sinners, and such was the virtue j of his merit, that no uncleanness of this kind I did mnke him loathe them, or despair of getting tliem made clean ; " For that he gave himself for '• the church to cleanse it," supposeth that they I were unclean, and yet he loveth them, and from love seftetli about to cleanse them. I 5. The stain and blot of sin, both in its filth and guilt, hath so much sunk down in and pol- luted the whole man in soul and body, that no I liquor under heaven can wash it out, or cleanse 1 the soul from it, but only the washing, cleansing virtue of Christ's most precious blood ; " For he I gave himself for the church, that he might cleanse it." j 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 I 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 whei-eby Christ applieth the virtue of his death, and ascribeth therefore this effect of j cleansing unto them ; " He gave himself, that he I 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 j faith, Acts xv. 9, is of all the other most diffi- cult ; 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 I preached, and the sacraments administrated, the j ibrmer containing the charter, or grant of Christ, I and of all his benefits from God unto every one I who will receive him, John iii. 16 ; the latter I being the great seal of heaven annexed to this j grant, Rom. iv. II, that thereby we may be more ] and more confirmed in the faith of it ; for his ; providing these means, doth point at both the dif- ficulty 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 ab- solutely, 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 tliey hear the word, or receive any sacrament, Jer. i. 5 ; yet he holdeth these forth as the ordinary means by which he cleans- eth, even " the washing of water by the word." Ver. 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 him- self for his church, as also of his sanctifying it ; which endis 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 accomplish- ment, until believers be brought by Christ unto that full perfection in grace which shall be at- tained in glory. Which state of perfection is here set forth, by that most perfect union and conjunction which the church shall have with Christ, being presented to him as the bride to the bridegroom, for the thorough accomplishing of the marriage ; by virtue of which most per- fect union, the church shall be " glorious," that is, perfectly holy and happy, as he after explain- eth, 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. DOCTRINES. 1. All those who are justified and sanctified here, and none but they, shall be glorified here- after : for Christ must see the travail of his soul, Isa. liii. 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 chuixh." 2. Christ hath purchased by his death, not only sanctification to his church, but also heaven itself, and thei'efore our glory in heaven is not merited by our holiness, but being purchased by Christ, is freely gifted to us, Rom. vi. 23. " He gave himself for it, that he might present it to himself a glorious church," saith he. 3. Though believers, even while they are here, be brought near to God in Christ by faith, Eph. ii. 13, and have fellowship with the Father, and with his Son Jesus Christ, 1 John i. 3 ; yet all that fellowship and nearness is but a distance and kind of estrangement, being compared with that most perfect presence and intimate fellow- ship, which shall be enjoyed hereafter; the for- mer being but mediate, through the glass of or- dinances, I Cor. xiii. 12, frequently interrupted, Psa, XXX. 7, and no ways full, 1 'Cor. xiii. 12 ; CHAPTER V. but the latter shall he immediate, 1 Cor. xiii. 12, constant, 1 Thess. iv. 17, and so full, that the}- who enjoy the meanest degree, shall find no iu- lack, Psa. xvii. 15; for he speaketh of Christ's presenting his church to himself in glory at the great day, as if there were nothing but uncouth- ness and distance betwixt him aud 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 haudfasted with him, Hos. ii. 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 ef- fectually 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. xix. 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. xx. 7, Matt. i. 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 oflF, there being a body of sin and death which cleaveth unto the best ; so at the final solemnization of the marriage in the great day, the church of believers, the bride, and Lamb's wife, shall be clad in garments of glory, being fully freed from the smallest rem- nant of sin and misery, and made wholly glori- ous both in soul. Matt. xxii. 30, and body, Phil. iii. 21 ; for he saith, "That he might present it unto himself a glorious church, not having spot or Avrinkle," &c. 6. Those garments of glory, and needle work, wherewith the church, the Lamb's wife, shall be arrayed in the marriage-day, are dearly pur- chased, and freely bestowed upon her by Christ her bridegroom and head: for Paul saith, "Christ gave himself for the church, that he might pre- sent 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 posi- tively declare what it is, yea, neither can the heart of man comprehend it ; and all the know- ledge which can be here in our state of imper- fection attained of it, is not so much positive, or a knowing what it is, as negative, or a know- ing 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." Ver. 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 him- self, to wit, not so much because his so doing tendeth to his own good and peace, (though that be also truth, Prov. v. 17 — 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 alFection, kything [appearing] 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 prac- tising the duty. DOCTRINES. 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 fre- quently furnish, together with that natural prone- ness which is in corrupt man, being advanced and preferred above others, to abuse his author- ity, to domineer with a kind of tyranny over such as are imder 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 ex- hortation, and enforce it by so strong and con- vincing arguments? "So ought men to love their wives, as their own bodies." 2. That place of honour and superiority, which God hath given the man over the wife, as ap- pointing 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 go- vern, 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, Phil. ii. 21, which by all means is to be eschewed and mor- tified, Luke ix. 23 ; yet there is an orderly, law- ful, 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 subor- dination to God's glory, and without any opposi- tion to or setting himself against his neighbour's good : for Paul supposeth this love ought to be 248 EXPOSITION OF EPHESIANS. 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 God's 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 in- firmities, when they shall look upon their wives as themselves, and consequently upon their in- firmities, shame, hurt, as their own : for Paul will have their love to flow from this fountain, while he saith, "Men ought to love their wives, as their own bodies," &c. 5. That husbands may carry themselves aright towards their wives, (which holdeth of all supe- riors 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 re- spected 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, vcr. 25, with the addition of one word, to wit, " ought," whereby he mindeth husbands, that the thing pressed was their duty, and therefore they were to mind it ; " So ought men to love their wives," saith he. Ver. 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 ar- gument, to wit, that husbands are to love their wives, because they are their own bodies, by three reasons. The first is taken from the uni- versal 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, posi- tively, every such man doth to his utmost provide for and allow upon his own flesh, all things ne- cessary both for "nourishing" or feeding it, and for "cherishing" and keeping it warm, with such a sort of care and tenderness as hens have to- ward 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 metaphor 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 par- ticular mention shall be made among the obser- vations. Secondly, he proveth the same conse- , quence, 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 al- lowing on her all things necessary for soul and body. DOCTRINES. 1. It is no less monstrous 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 phrenzy he should hate, and from hatred refuse to do all the duty to himself, but instead thereof to be cruel against himself; for the apostle mentioneth this, " no man," not demented, " did ever 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 ought to have, of his own flesh ; " No man ever yet hated his own flesh, but nourisheth and cherisheth it." 3. It is the duty of a 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 be- stowing the same or the like on himself: for so much is implied in a man's nourishing and cher- ishing of his own flesh, which is held forth as the rule of the husband's tender care and liberal be- nevolence 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 nou- risheth 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. xiii. 14 ; yet there is a lawful and neces- sary 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 con- CHAPTER V. 249 demr., but approve this custom among men, that " No man ever hated his own flesh, but nourish- eth 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 to- ward 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 encourage- ments 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 sal- vation, 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 hus- bands are commanded here to make him their pattern, "even as the Lord the church," saith he. Ver. 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 instead of naming the church expressly, which the sequel of his dis- course did require, he mentioneth himself and other true believers among the Ephesians under the pronoun " we ;" the church here spoken of, for whom Christ iid give himself, being only made up of such :^nd the reason is taken from that near and strict union, or that spiritual mar- riage, which is betwixt Christ and believers, whereof that ancient marriage betwixt Adam and Eve was a kind of type and shadow, as ap- peareth from the words here used, which are taken from Gen. ii. 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 meoibers 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 flesh, and his suf- fering in the flesh, and by the virtue of those his suff'erings, they are quickened and fed, and so are " of his flesh," and " of his bones." DOCTRINES. 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, applicth that to himself, and other true believers among the Ephesians, while he saith, " For we are mem- bers 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 suflerings in the flesh ; for upon this ground Paul doth substitute himself, and other true be- lievers instead of the church, and claimeth in- terest 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 an- swerable 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 a 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 bone, and flesh of their flesh, as Eve, 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, John i. 13, but to the virtue of Christ's obedience and suS"erings in his flesh, 1 John iv. 9 ; for he saith not, " they are bone of his bone, and flesh of his flesh," as Adam saith of his wife. Gen. ii. 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." Ver. 3L 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 250 EXPOSITION OF EPIIESIANS. sense of the words, holdeth forth the law of " marriage," binding all married parties in all times, which was pronounced by Adam, Gen. ii. 24, and approved by God himself. Matt. xix. 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. ii. 23, j 24, which is the same in efi'ect with the cause I 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 sti'ict 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. xliv. 34, or by refusing to help them in their strait, 1 Tim. V. 4. but by loving his wife more than them, and by leaving his father's family, if he, his wife, and they, cannot all live together, and by joining ia a new family with his wife. Gen. xxviii. 5, as is further cleared by the second thing here de- clai-ed, to wit, that he ought to "be joined" in- separably to " his wife," and that both in affec- tion, Prov. V. 19, and co-habitation, dwelling with her, I Pet. iii. 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 em- ployments also, must sometimes go abroad, Prov. vii. 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. v. 19. And, secondly, this law de- clareth, 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. Matt. xix. 9, and wilful desertion of the one party, persisted in, after all means used to the contrary, 1 Cor. vii. 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 I friends, yea, and all things common, as if they were but one person ; and, thirdly, the lawful and sanctified use of the marriage-bed, allowed j unto them of God, which out of the case of ' marriage is sinful and damnable, 1 Cor. vi. 16, Heb. xiii. 4. But for further clearing of the i words, know, that beside their literal and his- ■ torical sense, God intended that the purpose con- j tained in them, concerning the carnal marriage of man and woman, should represent and shadow I forth somewhat of Christ, and of that spiritual ! marriage between Christ and the church, as ap- peareth from the situation of the words imme- 1 diately after ver. 30, which doth evidently speak of Christ, as is already shown ; and before ver. 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 lay- ing aside the glory which he had with him, John xvi. 28, and taking on the form of a ser- vant, Phil. ii. 8, and did leave his Piother Mary also, and her house and family, Luke ii. 49, that he might purchase a bride unto himself, (see ver. 25, 26,) to whom he doth cleave insepara- bly, Rom. viii. 35, and with most tender affection, Heb. iv. 15, by virtue of which spiritual mar- riage, Christ and believers become, though not one flesh, yet one spirit, 1 Cor. vi. 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. vii. 4. From the literal sense of this verse, learn, 1. The love of married parties ought to be very great, and second to no love else, but that which we owe to God ; for even the love we owe to parents, from whom we have our being, ought to give place unto it ; " A man shall leave 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. vii. 36, and especially to those who have not the gift of continency, 1 Cor. vii. 9, to enter the married state of life, only if they marry in the Lord, 1 Cor. vii. 39, and therefore the doc- trine forbidding marriage to all those who bear office in the church, is the doctrine of devils, 1 Tim. iv. 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. xii. 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 child- ish, but being ccnne to age and understanding, ought to bestir themselves in providing things necessary and honest, according as the station wherein they are placed bj^tflod 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 formerlj', depend upon the counsel and direction of parents, or give themselves wholly to mind their con- cernments, neglecting every other thing else which may concern themselves ; for this law supposeth a state of childhood, wherein children are to be wholly under the authority of parents, minding their concernments and at their direc- tion, 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 CHAPTER V. 251 men to the contrary, Gen. iv. 19, yet, according to the first institution of marriage, only two, one man and one woman, and not more, 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, I. 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 mys- teries 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. iv. ver. 24, Doct. 1, 2. 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," &c. 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 j man shall leave his father and mother." 4. The great travail and trouble which Christ I was put to for purchasing a bride unto himself, j doth not make him regard her the less now when I he hath her ; for he doth inseparably cleave unto i her, with most ardent and exemplary affection, ! as was also mystically foretold ; " And shall be I joined to his wife." Ver, 32. This is a great mystery : but I speak concerning Christ and the church. The apostle concludeth this purpose concern- ing the spiritual conjunction of Chi-ist 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 mys- tery ;" 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 veil of some exter- nal sign or figure to represent it. (See 1 Tim. iii. 16, Eph. iii. 3, 1 Cor. xv. 51, Rom. xi. 25, 2 Thess. ii. 7.) And lest, by reason of his speaking all along of the bodilj' marriage betwixt husband and wife, any had so far mistalcen him as to think he called that a mystery, therefore he ex- plaineth himself, by showing he was to be under- stood, 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 itseli before it be revealed, 1 Cor. ii. 7, 8, yea, and aftr it remeaineth un- searchable 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. xi. 1. Besides, the bonds of this blessed union and conjunction are not natural or bodily, but spiritual, even the Spirit of Christ, Eph. ii. 18, and the grace of faith, Eph. iii. 17, and there- fore, though the conjunction following upon these bonds be real, John xvii. 21, operative, John XV. 5, and indissoluble, John x. 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 be- lieved that it is, and improved for attaining and finding in ourselves those blessed effects which do attend it where it is. DOCTRINES. 1. That papists have not ground from this place to make marriage a sacrament, properly so called, is clear from the apostle's own commen- tary, 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 ordi- nary capacity, and therefore every mystery is not a sacrament, (see 2 Thess. ii. 7, Rom. xi. 25 ;) " This is a great mystery : but I speak concern- ing Christ and the church." 2. The more a man doth attain to know of this mystery of the mystical union and conjunc- tion 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 sufii- ciently to comprehend it; for even Paul, who saw as far in this mystery as any other, Eph. iii. 4, doth stand, admire, and cry, " This is a great mystery." 3. As ministers are bound to set forth to the Lord's 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 so- briety 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 con- cerning it, and choosing rather to remain igno- rant 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 profound- ness of it ; " This is a great mystery." 4. As we are ready, through ignorance or in- advertence, 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 doubtsome and dark scrip- ture, by Scripture itself, either in the same place or another ; for so doth Paul here, while, to ob- viate a possible mistake, he saith, " but I speak concerning Christ and the church." Ver. 33. Nevertheless, let every one of you in EXPOSITION OF EPHESIANS. particular so love his wife, even as himself; and the wife see that she reverence her hus- band. He doth here, by -way of diversion from dip- ping further at this time in that spiritual con- junction of Christ and his church, exhort both husband and wife to learn from that fore-men- tioned 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 ride 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. v. 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. xi. 3, and give evident testimony of her inward esteem, in words, 1 Pet. iii. 6, actions, and whole carriage, and especially in her loathness to offend him, 1 Pet. iii. 2. DOCTRINES. 1. Though there be some latent mysteries in- tended by the Spirit of God, to be set forth by some plain histories recorded in Scripture, be- sides 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 con- sideration 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 minis- ters 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 du- ties both of husbands and wives, in two succinct sentences ; " Let every one of you so love his wife," &c. 3. Then do people receive and hear with profit these exhortations which are spoken unto all in 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. 2.5, 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 ex- hortation of that kind with greater weight and authority : for the apostle not only repeateth, but, in an authoritative commanding way, bind- eth this exhortation on them ; " Let every one love his wife ; and the wife see that she reve- rence." 5. As we would labour to infix in our memo- ries 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 him- self." ^ 6. Then, and only then is the duty of subjec- tion and obedience of inferiors toward their su- periors, sincerely and heartily discharged and accepted of by God, when it floweth from inward reverence and hearty esteem in the former, to- ward 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." CHAPTER VL In the first part of this chapter, the apostle in- sisteth further upon those duties, which are in- cumbent 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 com- mand, 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 to- wards their children, ver. 4. Thirdly, he press- eth upon servants obedience to their masters, which is set forth by several of its necessary qualifications and properties, ver. .5 — 7, and en- forced from the great advantage which they should reap by it, ver. 8. Fourthly, he presseth upon masters their duty, which is to be accom- panied with the like qualifications ; " fear and trembling " only being excepted, ver. 9. In the second part, he presseth one duty which belongeth vmto all Christians in general, even to prepare for a Cliristian warfare. And, 1. More generally, that they would take unto them spirits, by making use of the strength which tliey had without themselves in the Lord Christ, ver. 10, and of the saving graces of God's Spirit inherent CHAPTER VI. 253 in themselves, ver. 11, -which he enforceth from the nature of the warfare and terror of the ad- versary, 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 righteous- ness of a holy conversation, ver. 14. 3. A re- solute frame of heart to charge through all diffi- culties, ver. 15. 4. The grace of faith, com- mended from its excellency and usefulness, ver. 16. 5. The well-grounded hope of salvation. 6. Acquaintance with the Lord's written word, ver. 17. Thirdly, he presseth the exercise of prayer as necessary for the obtaining aM right use-making 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, first, by showing he had sent " Tychi- cus," (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. Ver. 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, begiuneth with children : the word rendered " children," signi- fieth these who are begotten, even though now come to perfect age. See upon Col. iii. ver. 20, Doct. 2. These he enjoineth to obey their pa- rents : where, by " parents " are meant not only the immediate, but also the mediate parents, as grandfathers, &c., Gen. 1. 23 ; yea, and those also who are in the place of parents, Luke ii. 48, 51. Now, the obedience here enjoined, is as comprehensive as that " honour " enjoined to be given unto parents by children in the fifth com- mand, which is cited, ver. 2, to enforce the obe- dience here spoken of: and it implieth, first, inward reverence, or acknowledgment of that eminency in which God hath placed parents above their children, joined with fear. Lev. xix. 3, and love, 1 Tim. v. 4, to be testified, as by other outward signs, so by reverent speaking of them and to them, Prov. xxx. 17. 2. Obedience, more strictly taken, so as that children receive the instruction of their parents, Prov. i. 8, exe- cute their lawful commands and directions, even though they be burdensome and hazardous. Gen. xxxvii. 13; 1 Sam. xvii. 20, and accept with patience their reproof and correction, Prov. xv. 5, even though their parents be in some respects faulty therein, Heb. xii. 9, 10. And, thirdly, gratitude and thankfulness, so as that they help parents, when their necessity requireth, 1 Tim. V. 4, and bear with and cover their infirmities. Gen. ix. 22, 23 ; Prov. xxiii. 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. V. 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 fore- mentioned 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 ; and 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, ought 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 quick- ness, 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. xix. 26, and do accelerate the judgment of God upon themselves, 1 Sam. ii. 25 ; for though the obe- dience 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 hearkening unto and obeying of thcnr 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, belong- eth unto all children whatsoever, so that neither age, sex, place, honour, or condition, do exempt them wholly from it, 1 Kings ii. 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 pro- vide for the mother, giving her the precedency. Lev. xix. 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 cliildren 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 enjoin it, and be regulated by and suboi'dinated to that obedience which they owe to him ; otherwise their obe- dience 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, be- come 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 prac- tice of it, as the equity and righteousness which is in the thing itself, as being commanded by EXPOSITION OF EPHESIANS. God, and well-pleasing in his sight : for he en- forceth obedience to parents, from the equity of it, before he mention (ver. 3,) the profit which should accrese unto children by it ; " For, this is right," saith he. Ver. 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 infe- riors ; where all superiors are expressed by the name of " father and mother," because the au- thority of parents is most natural, and the yoke of it mosi 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 infe- riors, is their giving honour to superiors, which implieth (as was shown, ver. 1,) reverence, obe- dience, 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 par- ticular mercy subjoined to this command in par- ticular, 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 com- manded in his word, is most righteous, equitable, and just : for he proveth that it is right for chil- dren 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. ii. 17,) nor yet the judicial law, which was given to the Jewish commonwealth, and to stand and fall with it. Numb, xxxvi. 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 or- der 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 meant all lawful superiors ; and he addeth, " which is the first commandment," to wit, in the second table. 4. Though God, as absolute Lord, might en- join us obedience to his commands without giv- ing 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 pro- mise of a free reward unto our obedience : for here is " a commandment with promise." Ver, 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 expreSly promise prosperitj', and long life to all such as make conscience of this duty. For un- derstanding 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 eai-thly, as an earnest and shadow of things heavenly, 1 Cor. x. 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. XXXV. 24, and the good of those to whom the promise was made, 1 Kings xiv. 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 ns the godly obedient child, whether he live long or short, doth always live well, because he liveth in God's favour, Psa. Ixiii. 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. Ixv. 20. Hence learn, 1. Though our first and chief motive unto duty, ought to be the equity and righteousness which is in the thing itself, as be- ing commanded by God ; yet we may eye the promised reward, whether temporal or eternal, as a secondary motive and encouragement, pro- viding it be not looked at as a thing to be merited by our obedience, Luke xvii. 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 obedi- ence in children, as it tendeth to gloi-ify 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 undervalued, in so far as though the godly man the longer he liveth he is the longer kept out of heaven, yet he find- eth the more proofs and experiences of God's goodness here on earth, 1 John ii. 13, and hath the larger opportunity of a fair seed-time of CHAPTER VI. glorifying God here ; and consequently shall of free grace reap a more plentiful harvest of com- fort at death, and of glory hereafter, 2 Cor. ix. 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, xx. 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 rever- ence 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." Vf.r. 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, there- fore he enjoineth to them, and by consequence to the mothers, to beware of provoking their chil- dren 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 educa- tion, Lara. iv. 3, or by commanding things in themselves unjust, 1 Sam. xx. 31, or by unjust and rigorous commands about things in their own nature indifferent, 1 Sam. xiv. 29, or in- veighing with bitter words against them, chiefly when there is no cause, 1 Sam. xx. 30, and lastly, by beating them either unjustly, when there is no fault, 1 Sam. xx. 33, or immoderately, un- seasonably, or basely, when there is a fault. Next, he doth guard them against the other ex- tremity 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 imto them present maintenance from the womb. Gen. xxi. 7, but also their providing for them against the future, 2 Cor. xii. 14, and training them up in any lawful employment, whereby they may be able under God to sustain them- selves and theirs. Gen. iv. 2. And, secondly, to join nurture and admonition with their educa- tion : by the former whereof, is meant the timons, seasonable, and compassionate correction of chil- dren which parents are bound to dispense, Prov. xiii. 24 ; and by the latter is meant the informa- tion of their judgment, how they ought to carry themselves towards God in things religious. Gen. xviii. 19, and how towards man in righteousness, civility, and good manners, v/hich is also a great piece of the duty of parents towards children, Prov. xxxi. 1, 8, 9. And, lastly, he addeth, that their education must be in the admonition of the Lord Christ, that is, such as becometh Chris- tians, 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 affec- tions, and maketh them run in a channel quite contrary unto what they ought : for the apostle supposeth that even natural affection in some parents to their ov/n children will be so far weakened, as by their unnatural carriage to pro- voke and embitter them, while he saith, " Fa- thers, 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 there- unto by us, Hos. vi. 9 ; for Paul forbiddeth and condemneth this as a sin in parents towards their children ; " Fathers, provoke not your chil- dren 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 chil- dren 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 ne- cessary correction from their children, even al- though 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 pre- tence neglecting to bring them up " in the nur- ture 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 ex- tremity, had need most carefully to guard lest, under pretence of eschewing that, people do rush upon the other : for the apostle, while he for- biddeth too much rigidity in parents, he seeth it 256 EXPOSITION OF EPHESIANS. necessary to guard them against the other ex- tremity of too much indulgence and lenity, while he saith, " Bring them up in the nurture and ad- monition of the Lord." 6. It is the duty of parents not only to provide for the bodies and outward estate of their chil- dren, 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 Al- mighty : for as they are to bring them up, or nourish them, so also to beat down sin in them by nurture or correction, and to make them know Jesus Christ the Lord ; " But bring them up," saith he, " in the nurture and admonition of the Lord." 7. As parents are to correct their children be- times, so they ought not herein to 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 instruc- tion 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." Ver. 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. iii. 22. Now, servants were of two sorts ; some did serve for hire, or as apprentices, Malachi iii. 5, others were bond-slaves to their masters, being either taken in war, 2 Chron. xxviii. 10, or bought with money. Lev. xxv. 44. The apostle speaketh to both those sorts ; and first, giveth a sum of their duty, to wit, obedience "to their masters accord- ing to the flesh :" by which designation of " mas- ters " he limiteth their dominion and mastership to the bodies of their servants ; to things tem- poral and of the flesh only ; leaving the soul and conscience to God only, who is the alone Lord of conscience. Matt, xxiii. 8. And the obedience here unjoined to be given by servants unto those, as it is largely taken, doth consist in a cheerful executing of all their lawful commands, Matt, viii. 9, even though the thing commanded be laborious, painful, Luke xvii. 7 — 9, and rigid, 1 Pet. ii. 18 ; in a meek and patient bearing of their rebukes. Tit. ii. 9, yea, and corrections also, 1 Pet. ii. 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 Kings v. 20, &c.; and in abstaining carefully from all contriving and procuring of their master's prejudice for benefiting themselves or others, Luke xvi. 1, 2, &c. Secondly, he giveth some properties of this obedience ; as first, it must be with " fear and trembling ;" which pro- perty consisteth in a solicitous and earnest care, and indefatigable diligence in following their master's affairs to his greatest advantage. Gen. xxxi. 38, 39, joined with reverence flowing from love to their master's person, 1 Tim. vi. 1, and with fear of his displeasure, Mai. i. 6, and is con- trary to pride and laziness. See " working with fear and trembling," taken in this sense, Phil. ii. 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. ii. 10. And, thirdly, it must be " as unto Christ," where- by he expresseth the manner, motive, and rule of their obedience. See upon chap. v. 22. DOCTRINES. 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 ofi" 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. iii. 28 : " Servants, be obedient unto your masters." 2. The condition of none is so base or despi- cable, 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 bond-slaves, and as litle 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 unto your masters." 3. Such is the sufficiency of Scripture, that thei-e is no rank, state, nor degree of persons, even from the king to the bond-slave, to whom it doth not serve as a full and perfect rule to direct them how to walk acceptably in their sta- tions : for here is in it a direction even for servants ; " Servants, be obedient unto your masters." 4. The great and main lesson which servants, as servants, ought to learn, and so to learn as to practise, is to be obedient to their masters, and, in a word, faithfully and diligently, and accord- ing to their master's 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 neg- lecting 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 ; " Ser- vants, 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, pro- viding they be servants : for he speaketh indefi- CHAPTER VI. ' nitely unto all servants ; " Servants, be obedient I unto your masters." 6. This duty of obedience from servants is I payable to all masters, without exception, whether j they be good or bad, rich or poor, great or small ; no diversity of that kind doth detract from the ! master's authority, nor ought to lessen the ser- I vant's 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 whatsoever, doth only reach the bodj', and the outward temporal concernments of inferiors, and cannot reach their conscience, soul, or spiri- tual concernments, except to constrain the out- ward man unto the obedience of what God hath already prescribed in those ; so neither ought superiors to make their will an absolute rule to be followed by their inferiors in all things, nor yet inferiors to give up themselves wholly to fol- low 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 itin that manner wherein it is commanded: and particularly ser- vants must not only yield obedience to their mas- ters, 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, &c. See the expo- sition of this and the two following verses. 9. A proud heart, evidencing itself in a saucy, malapert, aweless, 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, Mai. i. 6 ; yet they must not be actuated from fear alone, nor think themselves exonerated 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 con- strain 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 drend 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 a high esteem of Christ, and in the first place 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. Ver. 6. Not with eye-service, as men-pleasers, but as the servants of Chiist, 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, "single- ness of heart :" which he explaineth, First, nega- tively, 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 con- cerneth him, himself being present ; or, when they know their deportment will otherways come to his knowledge, hut at other times are unfaith- ful and careless. Which sin of eye-service is aggreged [aggravated] 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. ii. 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, con- sequently, do not labour to approve themselves to the all-seeing eye of God : this is the sin of "men-pleasing" here condemned in servants, as being near of kin to " eye-service." Next, posi- tively, by showing that then did they serve in singleness of heart, when, first, they behaved themselves as " the servants of Christ," knowing that they behoved to be accountable to him, who knoweth the double dealing even of the very heart, Jer. xvii. 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. DOCTRINES. 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 ser- vants 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, I Sam. xvi. 7 ; and yet his way be highly dis- pleasing unto God ; for though " eye-service " be a sin displeasing unto God, yet servants may please men with it, as is here implied ; " not with eye-service, as men-pleasers." 3. When a man's chief design is to gain ap- plause, 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 pro- moting 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 approved 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 EXPOSITION OF ErHESIANS. ■work of grace in the heart and with that subjec- tion -which -we owe to the Lord Christ. A man cannot serve two masters, Matt. vi. 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 ser- vice done to Christ, and will be accepted of by him as such, because he doth command it; and it is done, if done aright, 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 Chiist, when we look upon what we do as com- manded by God, do it in obedience to his com- mand, and are heartily sincere in what we do, as aiming singly, without hypocrisy and dissimula- tion, at the honour of God, and the good of those whose good we pretend to and ought to aim at : for he explaineth how servants may reckon them- selves as servants to Christ, even by their "doing the will of God from the 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 sin- gular help to make us single and straight in all ; our affairs, and to banish all double dealing, deceit, hunting after applause, and all such IHie vices, which our heart presumeth to make bold with, when we look to no higher party than poor feckless [weak] man : for that they may be single in heart, and eschew eye-service and man-pleasing, I 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. xxiii. 26 ; for he saith, " doing the will of God from the heart." Ver. 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 "good-will" and love to their master's person, and to the thi-iving 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 un- worthy masters, he directeth them to fasten their eye upon the Lord, who had subjected them unto such matters, and to know that in yielding that obedience unto them, which was commanded })y 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 comparatively ; so that " as to the Lord^ and not to men," is to the Lord more than to I men, Mark ix. 37. DOCTRINES. 1. Fear and love of one and the same person may well consist, and both be a conj unct princi- ple, having influence upon one and the same duty ; yea, then only is that duty, which floweth from fear, acceptable unto God, when the party i to whom the duty is done, whether it be God or I men, is not only feared, but also loved : for the , obedience of servants must not only flow from j fear and trembhng, ver. 5, but also from love and : good-will ; " with good-will doing service." [ 2. That a man do service to God, whether in i the duties of immediate worship, or of his ordi- nary calling, it is of necessity required that he ■ do it cheerfully, not 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. ix. 7 ; for that servants may go about their service to their masters, as servants to Christ, and thereby do the will of God, it is required, " that with good- will they do their service." 3. The most base and meanest of employ- ments, which God doth call us to discharge, ought 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 feckless 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 good-will of the woi'ker ; for he will have even servants going about their basest employments with good-will, because they did thereby service to God, and he did call them to it ; " with good- will doing service as to the Lord." 4. So ingrate is man for the most part, and so slow to reward those from whom he receiveth favour and advantage ; yea, so prone to requite them evil for good. Judges ix. 17, 18, that a man can never heartily and with such good-will as lie ought, do service to the most of men, except he look to God in and above men, and know that they are thei-eby doing service to him, whom to serve in the meanest employment, is a sufficient reward for itself, 1 Chron. xxix. 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 good-will, except they look to God more than to man ; therefore he saith, " with good-will doing service, as to the liord, and not to men." Yer. 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 neces- sary requisites 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 CHAPTER IV. showeth, that though their reward from their earthly masters was little or none, yet so mer- ciful is God, that of his own free grace, Rom. xi. 35, and not for any merit in man's service, (which is none, Luke xvii. 10,) he doth largely recompense (sometimes here, Mark x. 30, and always hereafter, Col. iii. 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 callmg. as well as of free men 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. DOCTRINES, 1. Then, and then only, may a man reckon him- self to do good, or a good work acceptable to God, when the thing he doth is warranted by God's will revealed in his word, when he doth it in singleness of heart, from an inwai'd principle of love and good-will within the heart, and in obedi- ence to God's command, or as service unto him : for the obedience required from servants, was to be so qualified, ver. 5 — 7, and he doth here call it a " doing good : whatsoever good thing a man doth." 2. Even the basest drudgery of scn^ants being so qualified, is a doing of good, and cometh with- in 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 tiling a man doth, the same shall he 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 en- couragement in particular : " Whatsoever good a man doth, the same shall he 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 what- soever good thing any man doth, the same shall he receive of the Lord." 5. The Lord, in dispensing rewards, looketh not to the external beauty, splendour, or great- ness 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 ser- vants, if so they be honest and sincere, as well as to the more splendid, honourable, and expen- sive works of their rich masters : " The same shall he receive of the Lord, whether he be bond or free." Ver. 9. And ye, masters, do the same things unto them, forbearing threatening : know- ing that your Master also is in heaven ; neither is there respect of persons with him. He doth here, in the first place, set down the duties of masters towards their servants ; 1. posi- tively, while he enjoineth them "to do the same thing ;" which is to be understood, not of the duties themselves, which are much diff"erent from the duties of servants, (see them briefly summed up upon Col. iv. 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 good-will, even as the servant is bound to mind those quali- fications 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 deal- ing 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 as well as their ser- vants had a Master above them to call them to account, to wit, God, who, to make the argu- ment 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. xxiii. 24, but to set forth his absolute dominion, 2 Chron. xx. 6, his omniscience, Psa. vi. 4, his holiness, Isa. Ivii. 1.5, and his omnipotency, Psa. cxv. 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 appear- ances, as the word signifieth ; and therefore by persons is not meant 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 es- teemed among men, as country, state of life, riches, poverty, wisdom, learning, &c. and conse- quently to " respect persons," is to wrest judg- ment from a sinful respect to the outward state, condition of parties, and such other things which are AvhoUy extrinsic to the cause in hand, which vice the Lord is free of as being the righteous Judge of the world, who cannot be biassed by fear, love, pitj-, or any other inordi- nate affection, as man is ; and consequently, the outward dignity, power, or wealth of masters, would not make him spai'e them, if they made not conscience of their duty. Hence learn, 1. Though masters are freed from subjection and giving obedience unto their ser- vants, yet not from doing duty unto them. Neither EXPOSITION OF EPHESIANS. is there any power among men so absolute, no, not that of kings and supreme rulers, Rom. xiii. 3 — 6, but it implieth an obligation, through virtue of God's ordinance, upon those who ai-e invested with it, to make conscience of several duties to- wards their inferiors and subjects ; for he saitb, " 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 where- in 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 ne- cessary, for masters sometimes to threaten, boast, cast down their countenance upon negligent, lazy, disobedient, and chiefly upon profane ser- vants, providing they do it moderately, and keep off excess : for the apostle doth not simply forbid all threatening, but only prescribeth a moderation thereof; "Forbearing," or "mode- rating threatening." 4. The servants of Christ, in the reproof of sm, ought mainly to guard against such evils as those to whom they speak, through custom, per- verse inclination, or a deluded mind, are most ready to fall into ; and so ought people set mainly against such sins in themselves, and thereby de- fend the wall where it is weakest, and the ene- my's greatest force doth lie ; for because masters are most prone to break out against their ser- vants in threatening, railing, and reviling words, as thinking words are but wind, and their tongues are their own, Psa. xii. 4, therefore he forbiddeth that evil mainly and expressly : " For- bearing threatening," saith he. 5. As it is very usual for powers on earth sin- fully 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 mas- ters to an account how they cai-ried towards their servants, though men did not take notice of them : " Knowing that your Master also is in heaven." 6. It is too ordinary for men in place and au- thority 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 mas- ters 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 thoroughly known al- ready by them ; because truths are better known than made use of by the most part ; yea, the call- ing to mind of known truths by the public mi- nistry, doth through God's blessing put a new lustre and efficacy upon them for inciting unto duty : for tlierefore, though the apostle supposeth they knew this truth, yet he putteth them in re- membrance 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 judgment, upon Col. iii. ver. 25, Doct. 4, 5, and Col. iv. ver. 1, Doct. 4 — 6. Ver. 10. Finally, my brethren, be strong in the I^ord, and in the power of his might. The apostle (having from chap. v. ver. 21, ex- horted unto those duties which belong to Chris- tians 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 neces- sary for practising all or any of the foremen- tioned 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 resolittions, 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, John x. 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 ei- ther from their own weakness, Rom. iv. 19, with 21, or the strength of enemies, John xvi. 33. Hence learn, 1. It is not enough for Christians to know what they ought to do by virtvte 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 in- structed them in the knowledge of their duty, he showeth this one thing was yet remaining, even to prepare themselves with resolution and cou- rage 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 dis- charged by us without a battle and conflict with strong difliculties 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 fore- warn them of these difliculties 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 fore- warn them, but also forearm them against diffi- culties and hazards ; " Finally, be strong in the Lord." 3. Though the liOrd's 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. vi. 17, yea, and also denounce against them most terrible threatenings if they neglect it, 2 Tim. iv. 2, Tit. i. CHAPTER VI. 13 ; yet so long as gentle exhortations, enforced with sweet smooth insinuations and rational de- monstrations 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 ra- tional men, who are in a greater probability to be wrought upon by insinuations, desires, and con- vincing reasons, than by threats and boasts ; for the apostle doth here gently exhort them, en- forcing this exhortation by an insinuative com- pellation, while he calleth them brethren, and afterwards conviuceth 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 slug- gards will never face them, far less overcome them, Prov. xxii. 13, for, in order to their en- countering 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. xviii. 14,) is able to prop and bear us up against I the furious assaults of such spiritual adversaries, 1 and breaking discouragements, arising from such ! multiplied difficulties as daily do assault us in j our Christian course : for he biddeth them " be I strong," not in themselves or in the power of I their own natural resolutions, "but in the Lord, j and the power of his might." I 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 under- propped by the power and strength of Christ the Lord without us, by whose influence our inhe- rent graces must be actuated and applied to work, Phil. ii. 13, directed in their work, 2 Thess. iii. 5, recruited daily with a new supply of strength, Isa. xl. 29, and kept from fainting under re- newed assaults, Luke xxii. 31, 32, otherwise they can do nothing, John xv. 5 ; for he biddeth 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 ought to arise from, not what they are in themselves, or can do for themselves, but what the Lord Christ is engaged to be and do on their behalf: for he exhorteth them, " be strong in the Lord," thereby implying that the Lord Christ would be forthcoming for them, and that they were to draw their resolution and courage from thence. 8. Christian soldiers, in order to their own en- couragement and strengthening for this spiritual conflict, ought to lay hold upon, and by faith make use, as of whole Christ, and of all those rich and glorious perfections which are in him, so especially of his almighty power and strength, by virtue whereof he doth all his pleasure, Isa. xlvi. 10, neither is there any thing too hard for him. Gen. xviii. 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 good-will to help, as from our atheistical doubtings about his power and strength, which sometimes are expressed, Psa. Ixxviii. 20, and sometimes work subtilely under ground, as if not his power, but only his good-will were doubted of, which is clear from this, that his good-will is not usually questioned, but when difficulties are great, and to sense and reason insuperable. Hence it is, that having com- manded 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 " Ver. 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 mak- ing use of spiritual strength inherent in them- selves, while he enjoineth them " to put on the whole armour of God ;" that is, the whole furni- ture and matter of Christian virtues, and all the means which God hath appointed for guarding the soul against Satan's temptations, as he clear- eth 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. x. 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, James i. 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 temptations 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 encovmter 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 lie by lazy and idle themselves ; they must also have, and accordingly make use of strength inherent in them, and be- 262 EXPOSITION OF EPHESIANS. stowed on them by their Lord and general, Jesus Christ. Confidence in Christ, and the conscien- tious use of all those helps and means appointed by him, cannot be separated : for the apostle, having commanded them, ver. 10, to place their confi- dence in the power of Christ, will have them here to acquire and make use of spiritual strength in- herent 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 m;ike use of in I this spiritual conflict ; whatever armour we use j besides, (whether will-worship invented by our- selves, Col. ii. 18, or carnal motives, to oppose the power of sin, or poor subterfuges to cover the guilt of it, Jer. ii. 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 ap- pointed 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 with- out a guard. And in order to this, that not any saving grace be wanting, 2 Pet. i. 5—7, or the use of any mean appointed by God, neglected, Mark ix. 29, there being work for all, and use of all at one time or other, under one case or other, in relation to one temptation 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. xv. 58, and all of them as occasion offereth, and as suitable objects are presented by God, Gal. vi. 10, otherwise we are not in a fitting posture for this spiritual com- bat. "When grace is idle, sin and Satan are most diligent : for when he biddeth them put on this armour, he raeaneth 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 de- vil, who fighteth against them most by lies and calumnies, speaking evil of God and his ways to them. Gen. iii. 5, misrepresenting their own state to themselves, Isa. xlix. 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 temptations as he knoweth, all things being considered, will be most taking with the person tempted : for here he speak eth of Satan's wiles ; the word signifieth methodic witty stratagems. 7. However Satan doth sometimes transform himself into an angel of light, 2 Cor. xi. 14, and covereth his foul designs with most plausible pre- tences to zeal for God, Luke ix. 54, 55, to pity and natural affection, Matt. xvi. 22, or generally to something which is in itself commendable ; yet his great design in all his temptations, even when he speakcth fairest, is to drive the p irty tempted from his station, either by making him turn the back as a coward, Neh. vi. 10, 11, or driving him beyond the bounds of his calling, Matt. xxvi. 51, or presently to render up his arms and become captive to some one prevalent lust or other. Gen. xxxix. 12 ; for, while he saith, " that ye may be 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. Matt. xvi. 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, Matt. vii. 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 Sa- tan's wits and wiles. A piece of natural courqge and fixed resolutions, together with the deep en- gagement of credit and interest, may do much to make a stand out against his avowed force and violence put forth by cruel persecutors; but there is no fence 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." Ver. 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 war- fare, as being a " wrestling," which is a close combat betwixt two, hand to hand, each exerting their whole force and strength against one ano- ther : and from the terror and greatness of those adversaries, whom we are to fight against, de- scribed, 1. negatively, or comparatively, that they were " not flesh and blood," that is, any bodily or human power, to wit, only or princi- pally ; for the believer doth fight against those also, John xvi. 33 ; only they are but Satan's auxiliary forces, whom he stirreth up and em- ployeth. 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 prince-like authority and government, which by God's permission they exercise in the world, and CHAPTER VI. 2G3 upon -wicked men in it by reason of their pro- fanity and ignorance, here called "darkness," as chap. V. ver. 8. Secondly, from their nuture, as being for their essence " spiritual," immaterial, and without a body ; and for quality most wicked, and here called " wickedness " itself in the ab- stract, thereby to aggrege 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. ii. 2. Or ra- ther, 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 : Cor 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. viii. 5, and ix. 23 ; and so it readeth well " in," or, " because of heavenly things ;" for this particle, rendered " in," is sometimes causal, and rendered "because." (See Matt. xxvi. 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 occa- sion to say they were deceived, and made to meet with harder v/ork than they were told of at the first : for he setteth forth the nature of this war- fare, and terror of the adversary, to the utmost of what could be said by any : " We wrestle against principalities and powers," &c. 2. So apt are men to dream of the way to hea- ven as easy, and to trouble themselves but little for attaining to it. Matt. vii. 21, that nothing less is required to make us shake off security, and mind the work of walking to heaven in ear- nest, than to set before us all those dreadful dangers, insuperable difficulties, and terrible op- position, 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 dread- ful enemies they had to fight against, as appear- eth 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." 8. The malice of Satan, our spiritual adver- sary, is bent not only against the saints in general, but also against every one in particular, each of whom he setteth upon with so much fury, force, and eagerness, as if he had none to deal with but one alone : for the Christian's conflict with Satan, is here called a " wrestling," which is a close com- bat 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 ter- ror to him, nor yet the meanest are so far under- valued by him, as not to think them worthy of his wrath ; and therefore all must fight and wres- tle : for the apostle of purpose changeth the pro- noun " 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 con- dition wherein a Christian doth fall, can give him ease from or a safe peace with this restless ad- versary : 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 human power ; yea, though all the skill, courage, valour, strength, which ever was amongst men, were united and placed in one, this dreadful adversary, (for strength, for craft, for unwearied diligence, for unpeaceableness 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 pur- sue, 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, " Wc 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, Matt. xvi. 23. So our surest way to guard against all such temptations, is to look at Satan as our chief party, who mak- eth use of man one way or other, to promote his soul-ruining designs, and upon our ceding to the temptation, as a giving place to the devil, Eph. iv. 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 tempt- ed 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 irrecover- ably fallen from himself: and therefore such as are most active to entice others to sin and wick- edness, 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, John viii. 44, for he maketh it Satan's work to wrestle with the saints and make them sin against the Lord ; " We wrestle with princi- palities and powers." 9. As there is not only one but many devils fighting under one head and chief. Matt. xxv. 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 v. 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, wickedness." 10. The people of God ought -not to extenuate or undervalue the force and power of their ad- 284 EXPOSITION OF EPHESIANS. verse party in this spiritual conflict, but looli upon them in their outmost strength, most nu- merous multitude, greatest activity, and in what- soever 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 wickedness." 11. Though angels by their fall have lost much, even all their moral goodness, John viii. 44, yet their essence and natural benig 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, ii. ver. 2, Doct. 8,) for which cause they are here called "powers ;" yea, and what through God's permission, their own usurpation, and the volun- tary subjection of wicked men unto them, they exercise a prince-hke authority over the children of disobedience : for therefore are they called, " principalities and rulers." 12. Whatever prince-like 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 some- times to entice, Gen. xxxix. 7, sometimes to con- strain the truly godly to sin against the Lord, Dan. iii. 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 i. 11, with 14, and ii. 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 em- ployed by him for carrying on the war. 13. This prince-like authority and rule which Satan exerciseth, is not absolute and illimited, 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. Matt. xxv. 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. xv. 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 exercise a tyrannical power over the re- generate, but no princely authority, unto which they give unwilling obedience, there being still in such a party for God, 1 John iii. 9, which in one degree or other opposeth itself, at least doth not consent to Satan's usurpation, Rom. vii. 19, Gal. v. 17 ; for he confineth their rule to " dark- ness," that is, tbose 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. vii. 24 ; yea, and he may so far pre- vail with his assaults by drawing him on to some particular gross acts of sin, 2 Sam. xi. 4, and thereby to dishonour God, 2 Sam. xii. 14, and to mar his own peace, Psa. xxxii. 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 him- self and all the converted Ephesians M-ere 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 degene- rate to wickedness, do usually prove most per- verse : 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 igno- miny upon the greatest of created excellences, if once it get place ; yea, the more and more choice excellences that God hath adorned any person with, he proveth the more loathsome and abomi- nable to God, when he giveth loose reins to wickedness : for those princely excellent crea- tures, by reason of their sin, are branded with this ignominious style, they are " spiritual wicked- ness." 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 temp- tation will be most prevalent with us, John xii. 6, with Mark xiv. 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. xv. 11; he penetrateth all material substance, and cannot be kept out by locked doors ; yea, the external senses being closed, he worketh upon the inward fancy and imagination, Mic. ii. 1 ; he is unwearied in his motions, and never ceaseth to pursue his design, notwithstanding of growing difficulties and multiplied repulses. Gen. xxxix. 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 conver- sant, not about carnal passions and fleshly lusts, but spiritual objects, such as spiritual pride, error, unbelief, &c., these being more like to his own spiritual substance : for he setteth him forth in his spiritual nature to make him more dread- ful, as also (according to the judgment of some interpreters) to hint at the kind of those tempta- tions, which with greatest dexterity and vigour he assaulteth the saints with most, even to spiritual sins, "against spiritual wickedness," or the "spiri- tuals of wickedness," as it is in the original. CHAPTER VI. 265 18. The malice of Satan doth bend itself against the Christian soldiei-, not so much in his tem- poral and worldly, as in his spiritual and hea- venly concernments; and whatever he doth to the Christian's hurt and prejudice in the former, it is that he may hereby reach hira a blow in the latter. Job i. 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 ought 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 Chris- tian 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. Ver. 13. Wherefore take unto you the whole armour of God, that ye may be able to with- stand in the evil day, and having done all, to stand. He doth here first repeat the former exhorta- tion with some small variation, as a conclusion following upon the former reason, while he com- mandeth 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 meant not only the whole time of our life, which is full of temptations, and there- fore in that respect evil, but also and chiefly some circumstantial time wherein temptations were to abound, chiefly the time of death, not ex- cluding, but rather probably including that time which was foretold by Paul himself. Acts xx. 29, 30. Next, he enlavgeth this end, which was to be attained by their putting on and making use of their armour, not onlj' to their withstand- ing 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 meant the posture not of a soldier, but of a con- queror, who useth to stand when the conquered are thrown upon the ground, Psa. xx. 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 secu- rity 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 annour." 2. As our serious fore-casting and thinking upon, together with our preparing ourselves ac- cordingly for this Christian conflict, is a neces- sary duty ; so, such is our love to carnal ease and security, Prov. vi. 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 con- flict, are not of our own making or procuring, but being made to our hand by God, we liave 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 ar- mour of God." 4. As this spiritual armour, or the saving graces of God's Spirit being once put on, may, though not altogether, 1 John iii. 9, yet in a great part, be wrung or wiled from us by the power and sleight of Satan, our dreadful adver- sary ; so we are not in that case to quit the field and yield the cause, but by renewing our faitli. repentance, and former diligence in the use of means. Rev. ii. 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, Isa. xl. 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 Chris- tian conflict are most fierce pursuers whenever 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 pur- suit upon the part of enemies, and an avowed defiance with courageous resistance upon ours : " That we may be able to withstand." 6. Whatever be the terror and strength of our spiritual adversaries, and the weakness and in- ability of men, destitute of the saving graces of God's Spirit, to resist the meanest of Satan's on- sets, 2 Tim. ii. 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 temptations and trouble awaiting Christians, and some of those unavoidable by any, namely, the day of death, Heb. ix. 27 ; so we ought to be foi-e-arming and preparing for such days before they come, and with Christian courage resist those violent temptations 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. v. 16 ; for he forewarn- eth 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." 266 EXPOSITION OF EPHESIANS. 8. There can no such evil day befal a Chris- tian, 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 before- hand this armour of God, he promiseth "they shall be able to withstand in the evil day." 9. It is a singular encouragement to the Chris- tian soldier, that the time of his hottest conflict with afiiictions, temptations, and the devil their leader, lasteth not long ; it is but a day, an hour. Rev. iii. 10, a short season, 1 Pet. i. 6, yea, but a moment, compared with eternity, 2 Cor. iv. 17 ; for, in order to their encouragement, he calleth the time of their fighting but a day ; " To with- stand 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 temptations, so that usually his coming out of one is but an entrance into another ; the malice of the adversary is un- satiable, his hopes are never quite gone, but what he misseth at one time and one assault, he hopeth to acquire at another. Job ii. 4, 5 ; for he saith they must first "do all," or "overcome all;" which impheth there are many things to be over- come 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 vic- tory ; 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 vic- torious after all. Christ, our general, in whose victory we have interest, hath overcome all, John xvi. 33 ; he is engaged in this battle, and fighteth with us, Phil. iv. 13, yea, and prayeth for us, Luke xxii. 32. Besides, none can pluck the believer out of his hand, because the Father [ and he is stronger than they, John x. 29, and I consequently the field cannot be lost, the fighting soldier must one day be a triumphing conqueror; for upon their taking to them this armour, it is i promised, that " having done all, they shall stand," to wit, as conquerors. Ver. 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 ex- horted them to stand to it as valorous soldiers, by cari'ying themselves watchfully and orderly in all the duties of their general and particular station,) giveth an inventory of the several pieces of this armour, both ofi"ensive and defensive, ex- horting 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 first, 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, James iv. 7, Heb. x. 38. Secondly, that we must not so precisely distin- guish the sevei'al pieces, as to think that one may not serve for the use of another ; for faith, which answei'eth to the shield here, (see ver. IG,) is called the breastplate, 1 Thess. v. 8. And yet, thirdlj', as shall be made clear in tlie 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 tlie truth of doctrine, which is included under the sword of the Spirit, the word of God, but the grace of truth or sin- cerity, whereby a man endeavoureth to be that really, both unto God and man, for which he giveth himself out, 1 John iii. 1 8 ; and giveth himself out for that to both, for which the word of truth doth call upon him, Psa. cxix. 1 ; which grace of sincerity goeth frequently under the name of " truth," Psa. li. 6, John iv. 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 sol- diers 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 be- tween the other pieces of the armour in that place ; and also for safety and defence, as keep- ing all the rest of the armour fast, guarding the belly and strengthening the loins. In like man- ner this grace of sincerity is the Christian's or- nament, John i. 47, covereth many other wants. Gen. XX. 6, is a necessary ingredient in all other graces, without which they are but counterfeit shadows, Prov. xv. 8, and addeth strength and courage to the heart in the day of sore trial. Job xxvii. .5, G. The second piece of armour is " righteousness :" not the imputed righteous- ness of Christ, which seemeth to be included under the buckler of faith, but the inherent righteousness of a holy conversation, whereby we are inclined, and do accordingly endeavour, to give both to God and man their due and right. Acts xxiv. 16, according to both the tables of the commands, Luke i. 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 dotti guard the vital parts of the soul, and that wherein the life of a Christian doth consist, to wit, the root and seed CHAPTER VI. 267 of inherent grace in the heart, 2 Pet. i. 10, and the faith of his interest in God ; for righteous walking is an evidence of interest, 1 John ii. 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. Thej' must stand as watchmen, Hah. ii. 1, to observe and take up their enemy's mo- tions and approaches, 1 Pet. v. 8, and they must stand as fighters, to resist and withstand all his furious assaults, 1 Pet. v, 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 stand- ing, that they would here stand as soldiers ; " Stand therefore." 2. Assurance and certainty of through-bear- ing 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 tlie more watchful, active, and diligent ; yea, and nothing weaken- eth more the hands of a Christian soldier, than dilEdence and distrust of success ; for from what he promised, ver. 13, that they should stand j 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 teacliing 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 gii't about with truth." 5. The grace of truth and sincerity is a neces- sary piece of the Christian's armour, without the which we cannot choose but be exposed and laid open to several deadly blows and dangerous temptations from our spiritual adversary ; with- out sincerity we are easily driven to dissemble both with God, Psa. Ixxviii. 36, 37, and man, Psa. Iv. 21, to go about choicest duties for base and by-ends. Matt. vi. 2, Phil. i. 16, to curtail our obedience, restricting it to some commanded duties only, neglecting others, Mark vi. 1 7, with 20, yea, and to despair 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. Matt. xxvii. 4, 5 ; for the apostle commandeth the Christian soldierto arm himself with truth and sin- cerity ; " 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 over- come him with his own weapons, but ought to be sincere and straight ; he must not lie, no, not for God, Job xiiL 7, 8, neither think to outwit 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. iii. 8, and is incon- sistent 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 Christian's armour, without which we are exposed and laid open to several deadly blows and dangerous temptations from our spiritual adversary, even such as question our interest in God, and brangle [dispute concerning] our peace with him, Isa. xxxii. 1 7 : without this purpose and endeavour, we are easily driven to break all or any of God's commands, Prov. xi. 5, and xiii. 6, and more particularly to take a sinful course for our own vindication under unjust reproaches, Isa. Ii. 7, to distrust the providence of God under straits. Gen. xxx. 33, and to make a foul retreat in the day of trial, Prov. xxviii. 1 ; for the apostle commandeth the Christian soldier to arm himself with righteousness ; " And having the breast-plate of I'ighteousness." 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 " right- eousness," which giveth to both God and man their right and due. Ver. 15. And your feet shod with the prepara- tion 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 ren- dered " preparation," is used elsewhere for such firmness of resolution. Acts xxi. 13 ;) which resolute frame of heart is wrought and begotten by the doctrine of the gospel, in so far as if is the means of making peace and friendship be- tween 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 harness, 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 thi-ough all difficulties, doth not only guard the EXPOSITION OF EPHESIANS. soul against the pollation of filthy temptations which it doth meet with in the way, Ps3. cxix. 105, but also engageth the Christian soldier to go through all the crosses, hardships, and diffi- culties of the way, with courage and cheerfulness. DOCTRINES. 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, per- fection 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 temptations and afllictions, as with so many sharp stones, piercing briers and thorns, which make a way impassable to bare-footed travellers : for there was no need of the foot- harness, 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 diffi- culties, how dear soever it may cost him ; this being another necessary piece of the Christian's armour, without the which we are exposed and laid open to several deadly blows and dangerous temptations 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. xxx. 1 ; re- pining against the Lord, Jonah iv. 9 ; a spirit of revenge against instruments, 2 Sam. xvi. 9 ; fainting in duty, Heb. xii. 12 ; closing with sin- ful means for attaining an outgate, 1 Sam. xxviii. 7 ; despair of an outgate, I Sam. xxvii. 1 ; ques- tioning an interest in God because of the cross. Judges vi. 1.3 ; 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 temptations, 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. xl. 30 : but the Christian who is armed with this, endureth to the end, as knowing God is his friend, Psa. xxiii. 4 ; there is not wrath in his cup, Isa, liii. 5 ; his wearisome journey will at last have a happy close, Heb. iv. 9 ; for the apostle com- mandeth 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 prepa- ration of the gospel of peace." 5. The gospel is only that doctrine which bring- eth peace between God and rebels ; the law indeed discovereth the feid [feud], Rom. iii. 20, but the gospel doth not only show that peace and friend- ship may be had, Luke ii. 14, but also the terms upon which it is obtained, Rom. v. 1 ; yea, and by means of the preaching thereof the Lord doth work us up to embrace these terms, Rom. x. 14, 15, 17 : for he ascribeth the making up of our peace with God to the gospel, while he calleth it " the gospel of peace." 6. Where the gospel is blessed of God for making up of friendship and peace, it will be attended in all to whom it is so blessed with a firm and stedfast resolution to follow God in the way of duty, notwithstanding of all difficulties and hardships ; for he maketh their putting on this prepared frame of heart to be the native re- sult 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." Ver. 1 6. Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. The fourth piece of armour, the putting on and use-making whereof is recommended to them above all the rest, is the grace of " faith," by which we believe the truth of God's word in general. Acts xxiv. 14, and in a special manner do receive, John i. 12, and rest upon Christ, Isa. xxvi. 3, for grace here, Phil. iv. 13, and glory hereafter, 1 Tim. i. 16, as he is offered in the gospel. Gal. ii. 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 ex- tent that it reacheth help to the soul in all its several cases, Hab. ii. 4 ; it strengtheneth and supplieth the inlacks of all other graces, Acts XV. 9, yea, and guardeth against temp- tations of all sorts, Mark ix. 23 : but more par- ticularly, as the apostle doth here express, it quencheth those of Satan, that wicked one, his temptations, which are called " fiery darts ;" that is, violent and piercing temptations, where- by the soul is inflamed with a vehement heat, whether of boiling lusts, or raging despair; and faith doth not only repel some of those temp- tations before they cease upon the soul, but also quench and extinguish that heat, pain, and hor- ror which boileth in the soul, being wounded by these : all which the grace of faith eft'ectuateth, 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 de- spair, which those temptations do kindle in the heart wherein they light and are entertained. Hence learn, 1. Though the Lord's ministers ought to make known unto his people the whole counsel of God, Acts xx. 27, there being no truth CHAPTER Vr. 2G9 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. iii. 16, 17 ; yet they are most to inculcate and press upon people's consciences the know- ledge 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 Christian's armour, without the which we are destitute of Christ's imputed righteousness, Phil, iii, 9, and so exposed to the dint of sin- pursuing justice, John iii. 36, and to all the bitter accusations and challenges of the devil our ad- versary, Rom. viii. 33. We are destitute also of Christ's covenanted strength, which is communi- cated and engaged for our through-bearing in all our spiritual conflicts only when it is laid hold upon by an act of faith, John xv. 4, 5 ; and con- sequently, without the exercise of that grace, we are exposed as a prey to every temptation, 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, John XV. 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 Christian's armour, in so far as faith (though weak and imperfect in itself, Luke xvii. 5, yet) laying hold on the pro- mise, it engageth the almighty power of God and Christ to be for us, Matt. xv. 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 xv. 9, 1 Tim. i. 5 ; it maketh up all imperfections, by covering them with Christ's most perfect righteousness, Phil. iii. 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. iii. 18 ; it bringeth a fresh supply of strength to the rest from Jesus Christ, when they are weakened, wounded, and almost rendered unpro- fitable, Isa. xl. 31 ; yea, it alone doth sometimes keep the believer from total fainting and quitting all, when the rest are shattered, braugled, [squab- bled,] disappear, and for the time are useless. Job xiii. 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 use-making of it ; so it should 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 I 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 excel- lency 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 pai 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 woful work, under one chief head and prince. Matt. xii. 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 temptations which he maketh use of for that end, according to the diversity of sins to which he tempteth, and the different tempers and disposi- tions of those whom he tempteth ; he hath not only subtle wiles and stratagems, spoken of ver. 1 1, but also fiery darts, whether of violent, boiling lusts, or raging despair, which he throweth afar off, and indiscernibly, with great force and vio- lence, wherein they resemble darts : " All the fiery darts of the wicked." 8. Among all the temptations which Satan maketh use of to carry on his woful work, his fiery darts are most hard to be i-esisted, 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 temptations being entertained, do not only defile the soul with guilt, but also disturb and disquiet it with their force and violence, Hos. vii. 4, or vex, perplex, and put it to pain with that anxiety and horror which they breed in it, Gen. iv. 13 : for he commendeth faith above all the rest, from its quenching those temptations, which implieth that they are both hardly resistible and most dangerous : " MTierewith 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 temptations, nor yet doth it always repel them, but sometimes they pierce even the believer's 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 implied 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 it is also medicinal to cure those dangerous wounds which the soul rcceiveth in this spiritual conflict, through j the prevalency of temptations and the negligent use-making of our other graces ; it is both defend- ing 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 suf- | ficient 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." 270 EXPOSITION OF EPHESIANS. Ver. 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 sal- vation, or the hope of salvation, the thing hoped for being put for hope, as the apostle explaineth himself, 1 Thess. v. 8, which hope is a grace, whereby we patiently expect salvation, both temporal, Psa. Ixii. 1, and eternal, Titus i. 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 ap- pearance unto his enemies. In like manner this grace of well grounded hope doth lift the heart upwards, Psa. xvi. 9, keepeth the head safe and ..above water, so that the Christian sinketh not, 2 Cor. iv. 16, Rom. v. 3, 4, and bringeth him to so high a pitch of Christian courage as maketh him formidable to his adversary, 1 Sam. xvii. 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 temptation, Matt. iv. 4, 7, 10, and maketh Satan retire as one ashamed and wounded, Matt. iv. 10, 11, and it is here called " the sword of the Spirit," because the Spirit of God hath revealed this word, 2 Pet. i. 21 ; it worketh powerfully upon the spirits of men, Heb. iv. 12 ; and its efficacy in working de- pendeth on the Spirit, 2 Cor. x. 4, DOCTRINES. 1. Though believers have heaven and salva- tion already in right and by promise, John iii. 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 salva- tion promised ; " and take the helmet of salva- tion," 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 temptations upon all hands : for what need of an helmet, if there be not appearance of blows ? " And take the helmet of salvation." 3. A well grounded hope of salvation accord- ing to the promise, is another necessary piece of the Christian's armour, without the which he is deprived of one strong motive and encourage- ment to the work of sanctification in general, 1 John iii. 3, exposed and laid open to several deadly blows and dangerous temptations from Satan, and more especially to immoderate grief for the death of near relations, 1 Thess. iv. 13 ; to the evil of covetousness. and of placing our portion and happiness in this life, as knowing nothing of abetter, Psa. xvii. 14, with 15; to the evils of fainting, discouragement, and despair, arising from delayed performance of what is pro- mised, Prov. xiii. 12 ; from hard sufferings and persecutions for the gospel, 2 Cor. iv. 16, with 18 ; and from the fear of approaching death, the king of terrors, Prov. xiv. 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, ac- cording as it hath more or less of a mixture of contrary diffidence, Rom. iv. 18, and though the meanest degree of hope doth serve for good pur- pose to defend the Christian in some measure against the forementioned temptations, Rom. v. 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 exonerated until he fully sub- due them : for the Spirit of God enjoineth the Christian soldier to make use, not only of defen- sive 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 Lord's written word, together with a dexterous use-making of it, is another necessary piece of the Christian his ar- mour, without the which he cannot choose but be exposed to several dangerous blows and dead- ly temptations, seeing he can neither know sin to be sin, Rom. vii. 7, nor the right way of resisting sin, or of discharging duty, Psa. cxix. 9, and bearing afflictions with Christian courage and patience, Matt. v. 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 temptation which inciteth to it. Matt. iv. 10, 11, to furnish the heart with resolution and strength for duty, Psa. cxix. 50, and with Christian courage under the cross, Psa. cxix. 92 ; for he commandeth the Christian soldier to arm himself with the know- ledge 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 human inventions or magical charms with CHAPTER V: 271 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. Ver. 18. Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and suppli- cation 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 fore- mentioned pieces of the spiritual armour from him, together with the right use-making of them against the enemy, and the Lord's successful blessing thereupon. This mean is the duty of prayer, whereby we oiFer up our desires to God, Psa. Ixii. 8, for things agreeable to his will, 1 John V. 14, in the name of Christ, John xvi. 23, with confession of our sins, Psa. xxxii. 5, 6, and thankful acknowledgment of his mercies, Phil. iv. 6. Which duty is enjoined, not simply, but with six necessary qualifications, the opening up whereof doth serAC for so many doctrines. As, first, 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,) to- gether with an endeavour to keep our hearts daily in a praying temper, that when God offer- eth occasion we may not want a suitable frame and disposition. 2. We must use all kinds of prayer, tM'o whereof are here expressed; first, prayer strictly taken, whereby we seek those good things which we want from God. Next, supplication, whereby we deprecate evils and judgments whether felt or feared. 3. Our prayers and supplications must be in the spirit, as not be- ing a work of the lip, tongue, and memory only, but of the heart and inward man, Matt. xv. 8, being stirred up and assisted by the Spirit of God, Rom. viii. 26, 27. 4. The exercise of prayer must be joined with watchfulness, a watchful- ness especially of the mind. See upon Col. 4, ver. 2, Doct. 3. 5. It must be with most impor- tunate perseverance, called here "all persever- ance," implying that we are not to break off begun diligence in the practice of this duty, Luke xviii. 1 ; yea, and are to reiterate our pe- titions for one and the same thing, so oft as oc- casion ofFereth, until it be granted, 2 Cor. xii. 8, a seeming repulse or denial making us more vehement, Luke xviii. 5, Matt. xv. 22, &c. Lastly, it must be extended unto others be- sides ourselves ; which others are first expressed more generally in this verse, to wit, all saints, that is, all those who having given up their name to Christ, are standing church-members, and especially those who have more convincing evi- dences of saving grace than others. See upon Phil. iv. ver. 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 John v. 16, no, not our very enemies. Matt. V. 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. vi. 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. i. 5, and to supply emergent necessities and wants, whereof while he breatheth there will be always some new discoveries made, 2 Cor. xii. 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 Lord's special assistance and concur- rence, whereby he actuateth those graces, and without the which habitual grace could never be improved or made use of by us to any good pur- pose, Phil. ii. 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 sol- dier, as that by which he obtaineth all his other armour from God, Ezek. xxxvi. 26, with 37, to- gether 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, Psa. li. 10 ; furbish, sharpen, and make it clear, when it is eaten and consumed with the rust of security, deadness and hardness of heart, Isa. Ixiii. 17 ; and by diligent prayer, Satan's assaults and temptations are either kept off and diverted, so that the other armour getteth not much ado. Matt. xxvi. 41, Luke xxi. 36, or otherwise vig- orously resisted ; and the other armour, the several graces of God's Spirit, made thereby temptation proof, Luke xxii. 32. In a word, prayer is the soul's 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, John xvi. 23 : for he enjoineth the exercise of prayer as most necessary to the Christian soldier ; " Pray- ing 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 j emptiness, and in the faith of God's fulness and willingness to supply all his wants ; for he should I be praying always, and therefore always sensible of his need to pray, and confident of God's rea- diness to answer, James i. 6. As there are several sorts of prayer, some mental only, Exod. xiv. 15, others vocal also, Psa. v. 1, 2, some | sudden or ejaculatory, Nehem. ii. 4, others more solemn and of greater length, Rom. xv. 30, and of those latter sort, again, some public or church prayers, 1 Tim. ii. 1, others jirivate or family prayer. Acts x. 1 — 3, and others secret, as closet prayers. Matt. vi. 6 ; some, again, are ordinary for ordinary causes, and performed at EXPOSITION OF EPHESIANS. ordinarj^ times, Psa. Iv. 17, others are extraor- dinary upon some special and weighty occasions, requiring more than ordinary aifection and time of continuance, Joel i. 14, SiC. ; so all those seve- ral 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 supposing there are several sorts of prayer, enjoineth them " to pray with all prayer." 6. It pleaseth God to exercise his dearest chil- dren, 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 for- mer 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 de- precate evils and judgments : now, the apostle enjoineth them to use both these ; " With all prayer and supplication," saith he. 7. However there be more intense affection, and fervency of spirit, together with more assist- ance from the Spirit of God required in some sort of prayers, to wit, extraordinary, Joel ii. 12, to 18, than in others ; yet all our prayers, even those which are ordinary, sudden, and ejacula- tory, ought 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, John iv. 24; for he requireth that "all prayer and supplication be in the Spirit." 8. There is not any duty which Satan is a gi'eater 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 supposed 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 supposed, while he requireth them to persist "with all perseverance," and this not only in some, but in 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." Ver. 19. And for me, that utterance may be j 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 liimself 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. i. 7, 8, shame, Rom. i. 16, partiality, 1 Tim. v. 21, or diffidence of the truth of what he should deliver, Psa. cxvi. 6, 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. iii. 8, 9, he might make known the doctrine of the gospel unto his hearers : which doctrine is here called a " mystery." See upon chap. i. ver. 9, Doct. 1, besides what is already observed upon the parallel place. Col. iv. 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 ac- quaint one another with their pressing wants and necessities, James v. 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 Lord's 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 sin- gular dexterity to express his conceptions unto others pertinently, plainly, and takingly, without which his other abilities can avail but little to in- form the judgments, 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 sa- crifice 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 CHAPTER VI. 273 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 utter- ance he desircth 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. xxx. 10, so much is there of un- mortified fear of flesh, even in the best of minis- ters, Matt. X. 26, 28, together with a sinful loath- ness to intrust the Lord with the event or personal hazards which may follow upon their faithful boldness, Exod. iv. 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, forbearing 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 in- trusted 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 mystery 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 them- selves exonered before men, but that the Lord's 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." Vek. 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 intrusted by God, as an ambassador in Christ's stead, to publish the glad tidings of reconciliation with God, contained in the gospel, 2 Cor. v. 20. Secondly, from his bonds, which did not hinder him to preach, seeing as the original word, sig- nifying " in a chain," doth imply that at this tinie 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 soldier's left arm. Next, he repeateth the gift which he would have them to seek from God on his behalf, even to deliver his message with courage and bolduess : and he extendeth it further to all those other things which a minister ought to advert unto in preaching. See upon Col. iv. ver. 4, Doct. 11. Hence, learn, 1. As Chi-ist'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. v. 20; so, their deportment, for gravity, prudence, and holiness, ought 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, con- cealing nothing of what is intrusted to them to speak, but delivering all of it with that authority and gravity, boldness and majesty, which becom- eth the ambassadors of him who is Prince of the kings of the earth. Rev. i. 5 ; for such is the honour and duty of ambassador 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. Matt, xxviii. 19, and absolutely to be trusted as men who could not err, at least in what they wrote, 2 Tim. iii. 16, yet as to many other respects, and chiefly those which are mentioned in the doc- trine, it doth belong to all sent ministers; and therefore they are called the angels of the churches. Rev. ii. 1, &c. " 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 import- ance 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 ofi'ered in it, that he dealeth Avith them not as with traitors and rebels ; but as persons of dig- nity 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 sin- ners : " 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 Lord's people mind and respect those who are intrusted with it, and particularly to hold up their case unto God by prayer for strength, wisdom, and every other thing which becometh those who are employed in such an honourable errand from the great God : for he 274 EXPOSITION OF EPHESIANS. 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, Psa. Ixxxi. 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, Phil. i. 19, 20, and that they may be enabled by God to bear persecution with such undaunted courage as persecutors may see their labour to be but in vain. Acts v. 34, &c. and the truth of God, for which they suffer, may receive no hurt but advantage by their suffer- ings, Phil. i. 12: for he urgeth them to pray for him, from this, that for the gospel " he was an ambassador iu 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 na- tions, imprisoned and wronged ; yet, he doth not presently give up with them, and denounce an irreconcilable 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 kept 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 preach- ing 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 faith- fully 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 ex- tremity 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 not- withstanding; "That therein I may speak boldly," saith he. 10. The Lord's servants are to deliver the truths of God with much holy freedom and bold- ness, 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. Matt. xxvi. 33, and will rea- dily condemn all as faint-hearted cowards and base backsliders, who ride not out the storm with as much cheerfulness, courage, and resolu- tion, as they conceive themselves would do. Job iv. 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 M'ell 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 sub- tile 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 encourage- ment 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 baldness, or rather brazen-faced impudence, to vent every thing may tend to commend a man to his hearers, or to please their fleshly humoui's ; nor is it foolish temerity, or presumptuous rashness, to speak and utter the holy oracles of God, without premedita- tion or serious consideration of what is most fit- ting to be uttered, and likely to have success at such a time, on such persons, and at such a place ; but it is a spiritual holy boldness, con- joined with modesty, gravity, and prudence, and such as carrieth along with it in the person where it is the sense and feeling of his own in- firmities, 1 Cor. ii. 3 ; for the beseemingness 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." Ver. 21. But that ye also may know my af- fairs, 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 V] 275 I 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 espe- I cially of PauFs own affairs, as how it went with I him in prison, how the work of the gospel did I thrive by his ministry, and generally how he I did, or how he carried himself with courage and : constancy under every dispensation. And that I the bearer might get the nioi'e respect and credit, ! he is described, first, from his name Tychicus, I see Acts xx. 4. Secondly, from his state as a j Christian, in which respect he is called a bro- I ther ; (see upon Phil. ii. 25, Doct. 1 ;) and " a be- loved brother," thereby to show that he was loved by Paul, and worthy to be loved by them for his piety and parts. Thirdly, from his office, in which respect he was a minister, and a " faithful minister in the Lord," as answering the trust re- posed in him by the Lord Christ, whose servant he was. Fourthly, from the confidence which Paul professeth he had of his fidelity in his pre- sent 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, John xx. 31, yet our vain curiosity to know other things not so necessary to be known, is not thereby satis- fied ; for Paul, having committed unto writing the sum of necessary doctrine, relating both to faith and manners for the church's benefit in all ages, doth not write any thing of his own parti- cular concernments, but intmsteth 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, ought to be such as they need not to be ashamed who do know it ; yea, and edi- fication to the church of God may arise fi-om the knowledge of it ; for such was Paul's conversa- tion, he acquainteth Tychicus with all, and send- eth 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 sufi"erers for truth, and of the several passages of God's gracious providence towards such, though not to satisfy their vain cu- riosity. Acts xvii. 21, yet that thereby they may be incited to sympathize with them, Heb. xiii. 3, to follow their example, James v. 10, and to bless the Lord on their behalf, 2 Cor. i. 1 1 ; for therefore doth Paul send Tychicus to "make them know his aff'airs," 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 appeareth from 2 Tim. iv. 6, 10, with 12, 16, yet he sendeth Tychicus unto them, choosing rather that him- self shovdd want an attender, than they a com- forter ; " Tychicus shall make known unto you all things." 5. The minister of Christ should in like man- ner be ordered with prudence in giving expres- sions 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 there- fore the apostle doth not commit the evidences of his affection to be carried to them by every man, but one whom he could trust, and they would re- spect, even to " Tychicus, a beloved brother and faithful minister." 6. As ministers would be loath to give their recommendation and testimony to naughty per- sons and those who are not deserving, lest thereby they wrong the church of God, and pre- judge 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 pur- pose 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 minis- ter in the Lord." 7. Though God may make use of unconverted ministers to do good in his church, Matt. x. 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 Ty- chicus 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 Lord's people allow them room in their affections, and receive their mes- sage with better will off their hand ; and divi- sions, carnal emulations, and strifes among mi- nisters 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 re- spect from them: "Tychicus, a beloved bro- ther." 9. It is in a singular manner required of a mi- nister, and the prime piece of a minister's com- mendation, that he be faithful, that is, diligent in his work, 2 Tim. iv. 2, sincere in his aims and endeavours at the glory of God and the good of souls, 1 Pet. iv. 11, neither adding unto nor paring what God hath committed unto him to speak, 2 Cor. ii. 17. Whatever a minister be for learn- ing, prudence, utterance, and other abilities, if he be not faithful, he is but naught. Matt. xxv. 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 conversing with the liOrd's people ; yea, and in every thing will labour to answer the trust re- posed upon him ; for Paul showeth Tychicus would be faithful, even in relating the case and EXPOSITION OF EPHESIANS. state of Paul's particular affairs : " He shall make known unto you all tilings." Ver. 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 show- eth, first, he had not fallen upon Tyehicus acci- dentally, hut had chosen and sent him of pur- pose. And next declareth a twofold end for which he sent him, first, that he might acquaint them with Paul's affairs, as ver. 2 1 ; and secondly, that he might be comfortable unto them by his presence, message, preaching, and otherways. DOCTRINES. 1. The greater pains are taken by Christ's ser- vants 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 Tyehicus 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 Chris- tians 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 : i for " Tyehicus 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 Tyehicus, 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 tlie intelligence he commuuicateth unto them, concerning God's 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 Tyehicus 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 God's gra- cious providence towards his sutfering servants, together with their undaunted courage under suf- ferings, and the use which God doth make of their sufferings to advance his truth and cause, is and may be sulEcient ground of comfort and encouragement unto the Lord's people against the sorrow and sadness which their sharp suffer- ings, considered in themsCdves, cannot choose but affect the lovers of truth with ; for Paul im- plietli, that their hearing of his sufferings had saddod them, and showeth the relation of God's dealing with him would comfort, them ; "That ye might know our affairs, and that he might com- fort your heart." 6. A Christian sufferer, supported by God, will not be so anxious about his own case, as the case of others of the Lord's 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, chap. iii. 14, doth send " Tyehi- cus of purpose to comfort their hearts." Ver. 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 con- tained the apostle's ordinai-y 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 compre- hended under " grace " in the following verse. 3. The grace of faith, the fountain of the for- mer, 1 Tim. i. 5 ; all which he wisheth " from God the Father," not excluding but including the Son and Holy Ghost, (see upon Col. iii. 17, Doct. 3,) and " from Jesus Christ," the Mediator, through virtue of whose merit and intercession all saving benefits are conveyed unto the elect. DOCTRINES. 1. Ministers, who would have their pains at- tended with success towards the Lord's people, ought to beg that from God by prayer to be wrought in them, which by their preaching they endeavour to inculcate on them ; for peace, love, and faith, are the sum of all which he hath been presently instructing them in, and pressing upon them, and here he seeketh all from God by prayer ; " Peace be to the brethren." 2. A minister's prayers for obtaining the Lord's blessing upon his pains towards his flock, should be serious, fervent, insisted upon, and often inculcated, until a gracious answer thereof be granted ; for the apostle began with this prayer, or wish, chap. i. 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 add- ing one grace to another, 2 Pet. i. 5, 6, and one degree of the snn\e grace to the former, 2 Pet. iii. 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 Gcd to them ; " Peace be to the brethren." 4. Though it be the duty of all to live in CHAPTER VI. peace and love, yet a truly Christian and peace- able 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 ; coldrifeness of affection, and unpeaceable walking, being more unbeseeming them than any others ; for there- fore 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 rending 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. iv. 2, 3 ; for he conjoineth these two in his wish, " peace," whereof one bi'anch 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 dif- ferent, and therefore the one cannot be the form or essence of the other, so they are always con- joined ; where one is, there the other must be also ; for he speaketh of them as two diff'erent graces, whereof the one doth necessarily follow upon the other ; " And love with faith." 7. See what is already observed from Gal. i. 3, Phil. i. 2, Col. i. 2, upon the persons from whom and through those good things are wished and sought; even "from God the Father and the Lord Jesus Christ." Ver. 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 foun- tain 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 i 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 aff'ectionate desire and confidence of an answer. DOCTRINES. 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, espe- cially of those 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 Ephe- sians, under the name of " brethren," ver. 23, doth here extend his charity and prayers to- j wards 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 public-mindedness, 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 en- larged in the exercise of it towards all Christians ' in general, and his faith strengthened to the I owning of Christ as his own ; " Grace be with | all them 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 comprising 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 Lord's 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 dis- cerned 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 in- terest 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 Lord's 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 graceless, that God may bestow grace upon them ; yet the more speaking evi- dences there be of true grace in any, we may be the more encouraged to pray to God for them, and with greater confidence to expect a gracious return of our prayers upon them ; for 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 278 EXPOSITION OF EPHESIANS. Christ, whose love is, and, -when it is tried, -will he found to be hut counterfeit, insincere, and not real ; so the good things promised to tliose who love the Lord Jesus Christ, do not at all belong to any of that sort, whatsoever their deluded hearts may fancy to the contrary, but to such only who love him really, sincerely, and testify their love unto him by keeping his command- ments, John xiv. 15, and especially by loving those who are his, 1 John iv. 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 some love 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, Job xxvii. 8, 9, with 10. So much is implied by the word here rendered " sincerity," as Tit. ii. 7, which also signifieth " incorruption ;" " That love our Lord Jesus Christ in sincerity. Amen." TO THE READEK, Christian Reader, We do offer unto thy view in the fol- lowing exposition, an essay of a reverend bro- ther, the author of this piece, toward the opening up of two parcels of the Holy Scriptures, in such a way as both the sense and use thereof may be given so briefly as may be. And albeit he did, after much entreaty, scarcely permit these first fruits to appear in public : yet we are not afraid (being well acquainted with him) to recommend it to thy favourable acceptance ; and are confident that thou wilt find in it, that measure of solidity and sweetness, joined with perspicuity and brief- ness, as may help thee to converse more profit- ably with God, speaking in his word to his church, and excite thee to bless God for him, and the pains he hath taken for thy good : we hope also that by thy acceptance hereof, he shall be encouraged to give further proof of the gift and grace of God in him, by opening more of that precious treasure ; yea, and that others also may be thereby invited to put their hand to so neces- sary and useful a work upon the whole (or, at least, the most difficult and most profound) Scrip- tures, that so the Lord's people, whose callings and necessary affairs do force them to make most use of this brief way of writing, in their ordinary reading and meditation on the Scrip- tures, may have an easy help, ready at hand, to furnish them with matter of meditation, and di- rection for their uptaking and applying of the Scriptures, according as their duty and present case may require : and this, we say, without pre- judice to those whose ability to buy, and leisure to read, shall sufl"er them to make use of other larger commentaries of holy and learned men. But howsoever this way of brief exposition of ' Scripture, among other means, we humbly con- ceive, may prove a profitable help to propagate the knowledge of the gospel, and to vindicate the truth of the religion professed in this island, when men, even of an ordinary capacity shall see that we profess in our confession of faith no- thing, but what immediately riseth from the text of Scripture, and what is very often confirmed and inculcate therein. As the Lord's stirring up of his servants to lay out their talents in this and the like way, for the good of his people, is unto us a token for good in these times of so great dis- temper ; so the improving and making use of these means would yet further confirm all the lovers of Sion, that notwithstanding all that we have met with, yet there is hope our provoked Lord will dwell among us, and continue the course of his mercy toward this island : we say, " provoked Lord," because as it is obvious to the observation of all the godly on the one hand, with what tenderness and loving kindness the Lord doth follow his process and pleading of his controversy with his church in these islands, for our slighting of Christ, and of the offer of so rich grace in him ; and how he seasoneth our sad af- flictions, by continuing of the gospel preached, and by stirring up his faithful servants, especially in England, by their godly and learned writings, to strengthen all who are on the way toward him, and to reclaim others from their wander- ings ; so it is too manifest on the other hand how openly he is provoked by the great abuse of these mercies ; and that the more we are corrected, we revolt daily more and more ; for by how much more light doth break forth, men love darkness and follow it so much the more. Whence it is 282 TO THE READER. that atheism, irreligion, and profanity, do every where abound, and that the Lord (justly recom- pensing men's wantonness of wit, love of their lusts more than of God, and their not receiving the love of the truth) hath let loose so many errors and delusions, and given up so many to be misled thereby. All which, as they ought not to be lightly looked upon, but as grievous sins, and sad punishments of sin ; so they ought to stir up all those, who would approve themselves to be his hidden ones, to mourn in secret, and to stand in the gap, lest these evils come to a greater height, and ripen us for yet sadder plagues, if we do not entertain more heartily, and improve the light, while we have it, more diligently. And for our encouragement, we may be confident that the Lord, who knows how to be good to such as seek him, in the worst of times, whatever may befall the Lord's people for a season, shall make truth still at last to triumph; and that the labours of his servants shall not be lost, nor their expectation perish for ever. We shall de- tain thee. Christian reader, no longer in the en- try, but requesting Him from whom every good and perfect gift cometh, that he would fit and incline many more to put hand to this work, and would bless this little piece and the like means, to thy eternal welfare ; we remain in him, Thine, to serve thee in the gospel, David Dickson, George Hutcheson. From Edinburah, June 15, 1656. EXPOSITION EPISTLE OF PAUL TO THE PIIILIPPIANS, THE ARGUMENT. ^ AUL having planted a church at Philippi, a city in Macedo- nia, Acts xvi. 12, and now un- derstanding by their minister Epaphroditus, that they re- mained constant in the doc- trine of tlie gospel, although under some hazard of seduc- tion by false teachers, he ■writeth this epigtieunto them ; the scope whereof is to excite them unto constancy and further pro- gress in faith and piety, (having removed the scandal which might arise from his present suffer- ings) chap. i. ; aud particularly to the study of humility and unity, chap, ii.; and to beware of false teachers, chap, iii.; after which he exhort- eth them to the practice of some Christian vir- tues, commending them for their benevolence ; and so concludeth the epistle with some saluta- tions and his apostolical benediction, chap. iv. CHAPTER I. This chapter hath three parts. In the first whereof, (after the inscription, ver. 1, 2,) he ex- citeth and encourageth them to constancy and progress in faith and piety ; partly by showing the good esteem v.^hich he had of them, manifested by his praying to God, and blessing him for them, ver. 3, 4, and that because of their con- stant good carriage since their first embracing of the gospel, ver. 5, and because of his persuasion of their perseverance, grounded on God's saving work of grace begun in them, ver. 6; the evident signs of which grace he perceived in them, ver. 7, which made him sincerely love them, ver. 8 ; and partly by his seeking growth in grace from God to them, ver. 9—11. In the second part of the chapter, lest his pre- sent affliction might prove a stumbling-block in their way, he showeth that the gospel had gained much by his sufferings already, to ver. 19 ; that it should have no loss, but advantage thereby in time coming, to ver. 25 ; and that he was very confident that his trouble should have a happy issue, in his deliverance from imprisonment, for their futui'e benefit, to ver. 27. In the third part of the chapter, he exhorteth them to constancy and unity, ver. 27 ; and to courage under sufferings, by several arguments, unto the end of the chapter. Ver. 1. Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons : • In this verse is the inscription, declaring who was the author of this epistle, together with the joint asserter of the truths contained in it, and to whom it was written. HOCTRINES. 1. Christian sobriety doth teach us to speak sparingly of our own credit and authority, except when weighty reasons do urge thereto : for al- though Paul doth design himself often from his office of apostleship, when he writeth to these churches where his apostolical authority was questioned, (1 Cor. i. 1, compared with 1 Cor. ix. 1, 2,) yet here he doth it not, because these Phi- lippians did not call his apostleship in question. 2. Unity and concord amongst ministers in giving joint testimony to the same truths, doth add a weight unto what they preach in the es- teem of their hearers : for Paul joineth Timothy with himself in the inscription of the epistle, that the truths contained in it, appearing to be attested by them both, might have the more weight with the Philippians : " Paul and Timo- theus." 3. Preachers of the gospel are in a special manner the servants of Christ, as being wholly dedicate, 2 Tim. ii. 4, and perpetually, Luke ix. 62, astricted to his more immediate sei'vice. As servants were of old to their masters, so were Paul and Timotheus " the servants of Jesus Christ." 4. It is abundant credit, and doth conmiend a man sufiiciently unto those who really are Christ's, that he is known to be a servant of Jesus Christ ; for Paul seeketh and expecteth to 284 EXPOSITION OF PHILIPPIANS. be had in due regard for this, that he and Timo- theus were " servants of Jesus Christ." 5. The whole bulk of those visible churches unto whom the apostles did write, is designed by the name of " saints;" partly because some among them, and those the better, though usually not the greater part, were really saints, and inherently holy, Rev. iii. 4, for whose cause the whole com- munity are called " saints ;" partly because it is the duty of every one within the church, and the end of their calling, to be holy. Lev. xi. 44 ; and partly because all and every one within the visi- ble church are federally and external 1); holy, in so far as God, by entering covenant with them, hath separated them from other people, as dedi- cated unto him for his worship and service : and so whole Israel is said to be sanctified, Exod. xxxi. 13, and the child procreate of parents whereof one is a believer, is called " holy," to wit, by this external and federal holiness, 1 Cor. vii. 14. And thus Paul, writing here to the visible church, calleth them " saints, at Philippi." 6. As to make a man internally and spiritually holy it is necessary he be in Jesus Christ, united to him, and drawing influence from him by faith, John XV. 5 ; so to make a man externally holy, to be called and esteemed federally holy, as every member of the visible church is said to be holy and in Christ, requireth a visible and external union with Christ, consisting in external co- venanting, aud serious professing of truths relat- ing to him ; the efi'ect of which union is the communication of common gifts, unto every one according to his measure, 1 Cor. xii. 6, &c.; for this cause the apostle here calleth all the professed Christians in Philippi " saints in Christ Jesus." See John xv. 2, which supposeth some to be in Christ, to wit, in the way presently mentioned, who yet may he found fruitless, and consequently unregenerate. 7. The dignity and parts of a minister, or of any church-officer, do not exempt him from a necessity of being taught, exhorted, reproved, and comforted; for Paul directeth this epistle (wherein he teacheth, exhorteth, &c.) as to the people, so to the church-ofEcers : " to bishops and deacons." 8. The bishops mentioned in Scripture are nothing else but ordinary pastors, and overseers of particular flocks, of whom many might be and were in one city, such as Philippi ; which could not have been if they had been trusted with the actual oversight of many congregations and of whole provinces, as is now alleged by those who distinguish betwixt bishops and pastors, and make them office-bearers of a higher degree in the church ; for the epistle is directed to the " bishops at Philippi." 9. As the Lord Christ hath appointed some office-bearers in his house for the oversight of the souls of his people, as ministers and elders, here designed by the name of " bishops," or overseers, see Acts xx. 17, compared with ver. 28 ; so he hath appointed others to take inspec- tion of their bodily necessities, that those who are indigent may be supplied by their care, and the charity of the flock, who are here called " deacons." See Acts vi. 1, &c. Ver, 2. Grace be unto yea, and peace, from God our Father, and from the Lord Jesus Christ. He saluteth them most Christianly, by wishing unto them " grace," that is God's favour, as the fountain ; and " peace," that is peace with God, peace with their own conscience, peace one with another, and all sort of prosperity, as streams flowing from that fountain : and all this he seek- eth from God through virtue of the merit and intercession of Jesus Christ. DOCTRINES. 1. God's grace and favour is the root and fountain from which peace with God, with our own conscience, and all sanctified prosperity and peace among ourselves, do flow ; for all those are understood here by " peace," which Paul wisheth unto them as the fruits of God's grace, joining " grace and peace." 2. In seeking things needful from God, we would look unto him, not as standing disaff'ected to us and at a distance from us, but accoi-ding to the nearest relations which we can reckon our- selves to have unto him ; so Paul eyeth God as his and their Father, reconciled through Christ : " from God our Father." 3. Whatsoever cometh from God to believers is conveyed unto them by virtue of Christ's merit, (whereby he hath purchased all things for them, Isa. liii. 5,) and of his intercession, whereby he applieth his purchase unto them, Heb. vii. 25. Whence it is that he asketh from God the Father, but " through Jesus Christ." Ver. 3. I thank my God upon every remem- brance of you, 4. Always in every prayer of mine for you all making request with joy, The apostle's scope being to excite those Phi- lippians unto constancy and further progress in faith and piety, doth for this end wisely make known the good esteem which he had of them, in so far that whensoever they came to his re- membrance, which was very frequently, and especially in prayer, he was constrained not only to pray, but to bless the Lord for them! DOCTRINES. 1. It should be the frequent subject of a minis- ter's thoughts to observe how the work of God doth thrive among his flock : so was it with Paul ; for saying " upon every remembrance of you," it is certain he had manj' remembrances of them. 2. When a faithful minister secth the people of his charge thriving by God's blessing upon his labours amongst them, it must needs be to him the matter of much joy and thanksgiving, how sad soever his case be otherwise ; so the Philip- pians' profiting maketh Paul (though a prisoner) glad : " Making request with joy." 3. Then is our joy, for things comfortable and pleasant unto us, rightly expressed when it runs out in praises and thanksgiving unto God ; for so doth Paul express his joy ; " I thank my God." CHAPTER I. 4. Then will a man the more cheerfully bless the Lord for tavours bestowed upon others, when he looketh upon Gud as reconciled to himself; I for hereby Paul is helped not a little to give thanks, when he looketh upon God as his God : " I thank my God." 5. As a minister should rejoice for spiritual favours already bestowed upon his flock, so also he should pray for what is inlacking [deficient] ; for Paul doth both : " Making request with joy." Vek. 5. For your fellowship in the gospel from the first day until now ; He giveth reasons for his joy on their behalf ; whereof the first is, their embracing the gospel, (whereby they were brought unto fellowship with Christ and his church,) and that so readily after the first preaching thereof amongst them ; to- gether with their constancy therein unto that very time. DOCTRIl^ES. 1. There is a real fellowship and communion which those who embrace the gospel have one with another, 1 John i. 7, and all of them with Christ, 1 John i. 3 ; which consistetli in those nigh relations, and the exercise of mutual duties founded upon these relations, under which one of them standeth toward another, 1 Cor. xii. 25, [ and all of them towards Christ, and Christ to- wards them. Rev. iii. 20. Hence he calleth their embracing of the gospel, " their fellowship in the gospel." 2. That a people or person doth readily assent to the call of the gospel, and remaineth constant in the profession of and obedience unto it, is matter of thanksgiving and praise unto God : for this was Paul's joy for those Philippians, "even their fellowship in the gospel from the first day until now." 3. It is not fit that any man, especially a minis- ter, should boast nuach of the reality of grace in any upon a profession newly taken up, until after u time's trial it be seen how the person holdeth up in his profession, by walking equally in the latitude of duties, and constantly in variety of cases and conditions, lest haply he be afterwards ashamed of his confidence ; therefore Paul doth not boast much. of those Philippians, until he take some proof of them : " From the first day until now." \'er. 6. Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ : A^second reason of his joy, was the confidence which he Shad of their perseverance in grace unto the end, and of their being carried on by the same power which did begin the work of grace in them. This he speaketh unto the whole church,, not as if every one in it, to his certain knowledge, in the judgment of infallible verity, had been truly gracious; but, because in the judgment of charity, (which supposeth the best, where it hath any probable appearance, and no evidence to think otherwise,) he found it equit- able to think so of all, especially, being persuaded that there were many such among them, in whom only this and the like expressions were verified, wliich were spoken generally unto all. (See 1 Cor. vi. 11, compared with chap. xi. 21.) DOCTRINES. 1. They who have received grace, shall never totally lose it, but undoubtedly persevere therein to the end : for Paul is " confident of this very thing," to wit, of their perseverance. 2. The certainty of the saints' perseverance, is not grounded upon the stability of their resolu- tions, Psa. Ixxiii. 2, nor yet upon the stability of gracious habits in themselves. Rev. iii. 2, but upon the power of God, which is engaged for their preservation agamst all opposition : for the ground of his confidence is, that God is engaged for the thing; "He who hath begun a good work in you, will perform it." 3. The work of grace is not perfected at the first, but hath its own beginnings, progress, and accomplishment at death ; " He that hath begun, will perform it until the day of Christ." 4. The whole progress of this work, from the first step unto the last, is all from God, and from no power of our own free-will ; " He who hath begun, will perform." 5. Albeit grace in believers will be perfected at the time of their death, Heb. xii. 23, when their soul shall be presented before Christ their J udge, and carried up to be with him ; yet the complete consummation of their blessed estate in soul and body is reserved till Christ's second coming, wherein he shall raise up their bodies in an incorruptible estate^ unite them to their souls, and carry up the whole man witli him, to put on the copestone on that work of grace begun here : for this cause, saith he, "He will perform it until the day of Jesus Christ," not only of their par- ticular judgment, but specially of his second coming, Ver. 7. Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace. A third reason of his blessing God for them, clearing and confirming the former, is, he con- ceived himself bound to judge of them all as truly gracious, and such as should persevere unto the end, by reason of his hearty affection towards them ; which together with his judgment of them flowing from it, was grounded upon the evident signs of grace in them, (the same grace for kind, which he himself had,) in so far, as they had in a special manner owned him and in their own sphere joined with him, both in his sufi"er- ings and actings for the defence and confirmation of the gospel. 1. Where sincere love is among Christians, there will be a communion of prayers, praises, and of good hopes : for from this that " he had 286 EXPOSITION OF PHILIPPIANS. them in his heart," he inferreth, " it was meet," or just "for him" to do all the foresaid duties for them. 2. That -which knitteth the hearts of Christians in the straitest tie of mutual love, is not so much carnal respects and natural relations, 2 Cor. v. 16 ; as the real evidences of God's grace in the person loved : for " Paul had them in his heart," because they were " partakers of his grace." 3. Albeit no precept or practice in the whole Scripture doth evince, that visible churches are to be constituted of those only who ought to be accounted truly gracious by discerning Chris- tians, Matt. xiii. 28 — 30 ; yet this inipedeth not, but the gospel hath been so far blessed in some places, as that the whole members of some par- ticular churches, by their godly and sober con- versation, have given positive evidences of true grace in them, even to very discerning Chris- tians ; and that the gospel may have the same effects in some particular churches, is yet possi- ble : so Paul thinks it meet to judge of them all at Philippi, as truly gracious, to wit, all Avho •« ere of age ; " It is meet for me to think this of you all." 4. The judgment which one Christian passeth upon the inward gracious estate of another, is not alv, ays according to the verity and truth of the thing ; but it is grounded upon, and flowing from charity, which hopeth the best in things which are uncertain, 1 Cor. xiii. 7, and so may be deceived : thus Paul doth not affirm positively that they wore all gracious, only it was meet for him to judge so of them, and that because of his charity and affection towards them, which did, and justly might preponderate with his judgment in the present case ; " Because I have you in my heart," saith he. 5. There must be some positive, though not infallible evidences of the inward work of grace in a person, before we can warrantably pass a judgment, even from charity, upon him as truly gracious : for Paul groundeth his charity upon such evidences : " Insomuch as both in my bonds," &c. G. It is the part of each professor to avow, support, speak for, join with, and by all lawful means defend those who are suffering for the truth of the gospel, or employed any other way for the defence or confirmation thereof ; for they were " partakers with him, both in the defence and confirmation of the gospel." 7. When a person living otherwise without offence, is zealous for the truth of God, owning those who do suffer for it, contributing his ut- termost to uphold it, even when the powers of the world would bring it down, and doth not draw back for fear of any hazard ; it is ground sufficient for " chanty " lo judge of that person, as truly gracious : for Paul thinketh it meet to judge so of those Philippians, because they own- ed him, " both in his bonds, and confirmation of the gospel." Ver. 8. For God is my record, how greatly I long after you all in the bowels of Jesus Christ. He coufirmeth what he spoke, ver. 7, of his sincere love towards them, by taking God to wit- ness, how much he was affected towards them with a truly Christian love. DOCTRINES. 1. The most secret inclinations and motions | of our inward affections, are plain and naked be- fore God : otherwise Paul would not have ap- pealed unto him as witness of the sincerity of his love and affection, saying, " God is my record." 2. The taking of an oath, or appealing to God the searcher of hearts, as a witness to the truth of what we afiirm, is not imlawful ; but in some cases a duty : for " God is my record," saith Paul. 3. Though the taking of an oath be lawful in some cases, yet not for every trivial business, but for grave and weighty causes : for here Paul doth it for a weighty cause, even to procure and facili- tate this people's attention to the gospel, and to secure the success of his pains among them, as appeareth from the scope, in order to which he persuadeth them of his hearty affection: for, saith he, " God is my record, how greatly I long," &c. 4. The mutual love of Christians should not be carnal, for selfish and worldly reasons and ends only, but spiritual ; a love like unto Christ's for fervency and sincerity; a love whereof Christ is the author, and having Christ's honour and the spiritual good of those who are loved for its main ground, motive, and end : for that is to love "in the bowels of Christ." 5. Christian love among Christians, doth evi- dence itself much in Christian fellowship, as occasion offereth : for in place of saying, " how he loved them," he saith, " how he longed for them," as desiring to evidence his love that way if he had opportunity. Ver. 9. And this I pray, that your love may abound yet more and more in knowledge, and in all judgment; He exciteth them yet more unto further pro- gress, by seeking those things from God to them, wherein he would have them to advance and grow ; as namely, love to God and their neigh- bour, together with knowledge, and the spiritual sense or tastings of God's goodness and love : for the word rendered "judgment," doth also sig- nify spiritual sense and experimental knowledge. DOCTRINES. 1. There can be no such measure of grace at- tained, but further progress ought to be endea- voured: for he prayeth that those Philippians (whose graces he hath presently commended) " may abouni more and more." 2. Love unto God and our neighbour, especi- ally unto those who are God's, is so necessary, 1 Cor. xiii. 1, so comprehensive. Matt. xxii. 37, 39 ; and meeteth with so many things to extin- guish it. Matt. xxiv. 12 ; that we are not easily to be satisfied with a small measure of that grace ; for he prayeth, " that their love may abound." 3. Such love and zeal are commendable and to be sought after, as have a proportional measure CHAPTER I. of knowledge going along with them : for he prayeth here, " that their love may abound in," or, witli " knowledge." 4. There is a spiritual sense and experimental knowledge, whereby we find what Scripture speaketh of God's goodness verified in ourselves : for so much is understood here by " all judg- ment," or sense. 5. This sense and experimental knowledge, would be sought after, as the most effectual mean to beget, entertain, and increase the love of God iu those who are his : for he prayeth, that their love " may abound in," or, with " sense." Ver. 10. That ye may approve things that are excellent ; that ye may be sincere and with- out offence till the day of Christ ; 11. Being filled with the fruits of right- eousness, which are by Jesus Christ, unto the glory and praise of God. Here four ends are subjoined; for attaining whereof, he would have them abounding in the three forementioned graces : 1. That they might be endued with a spirit of discerning betwixt truth and error, right and wrong : for so the for- mer part of ver. 10, is to be read, " that ye may try things that differ :" of which trial, " the ap- pi'oving of things that are excellent," (as the word is rendered in our Bibles) is the commendable efFect. 2. That they might be sincere, without any mixture of sinful bias in their choice of things after trial. 3. That they might be kept from being occasions of stumbling unto other, ver. 10. And, 4. That they might abound in good works undertaken and gone about in the strength of Christ, and tending to God's glory as their main scope, ver. 11. DOCTRINES. 1. That a Christian may be thoroughly fitted to judge of things controverted, there is more required than notional light in the brain, to wit, practice according to what he already knoweth, and some experimental knowledge and taste of divine truths in his own heart : for the apostle, " with knowledge," requireth, " abounding in love and sense," that so they *' might try those things which differ." (See Heb. v. 14.) 2. Such knowledge as euableth a man to dis- cern betwixt truth and error, right and wrong, is then worthy to be sought after, when sincerity in choosing what is right, and rejecting of what is wrong, is joined with it : for he conjoincth those two, " Ye may discern things that differ, and be sincere." 3. It should be one of our main desires, (what- ever be our wrestlings with corruption within ourselves.) that yet it may not break forth to the offence of others : so Paul prayeth, that " they may be without offence." 4. No shorter term ought to be assigned unto our growth and daily progress in holiness than the day of our death ; for tlien, and not till then, shall grace be completed, Heb. xii. 23. Thus he prayeth they may abound more and more, "unto the day of (."hrist ;" that is, either the day of every man's death, so called, because of the par- ticular sentence or judgment, which is passed by Christ upon every man immediately after death, Luke xii. 20, and xxiii. 43 ; or, the day of Christ's second coming, 1 Thess. v. 2. And this he will have the term-day of their endeavour to continue sincere and without offence : because the final and open acquittance of the elect from sin and misery shall be reserved until then, Matt. xxv. 33, 34. 5. It is not sufficient for Christians to walk without offence, by abstaining from what is grossly evil ; but they must also set about the doing of what is good : " being filled with the fruits of righteousness." 6. It is not the doing of one good work, or of some few, which will sufiiciently evidence a man to be righteous, except he aim at the constant practice of every thing which is good : for that is to be " filled v.ith the fruits of righteousness," or with good works, whereby the sincerity of our righteousness is tried, as the tree by the fruits, Luke vi. 44, 4.5. 7. That a work be truly good, or a fruit of righteousness, it is necessary that the work be done by one who is in Christ by faith, and by , virtue of strength drawn from Christ : for these fruits required "are by Jesus Christ," that is, by ' strength drawn from him : which presupposeth [ the person to be engrafted in him, John xv. 4. j 8. It is necessary also for a good work, that j the doer of it have God's glory for his main i scope, and not vainglory, credit, or any by re- spect : otherwise he is an empty vine, bringing forth fruit unto himself, Hos. x. 1 ; so they are to be " unto the glory and praise of God." Ver. 12. But I would ye should understand, brethren, that the things which happened unto me, have fallen out rather unto the fur- therance of the gospel ; i In the second part of this chapter, lest they should have stumbled at his present suffering, and feared lest thereby the gospel should have been totally extinct; he showeth, first, that the gospel had received much advantage already by all those sad things, which had belallen him, j DOCTRINES. ' 1. It is the duty of Christ's ministers, as to forecast what may prove a stumbling-block in the way of the Lord's people, to retard them in their Christian course; so, by all means to endea- vour the removal of it : thus Paul wisely fore- seeth, and carefully laboureth to remove that offence and discouragement, which Christians were apt to take from his sufferings ; " But I would ye should understand," &c. j 2. So wise and powerful is G(:d in working, that what is intended by adversaries to obscure his glory, and to mar his work, he maketh it tend [ to the further clearing of the one, and pi'omoting i of the other; which holdtih chiefly in the suffer- j ings of his servants for truth, whereby the Lord | hath promoted the gospel iVequenlly as much as j by their preaching : so Paul's sufferings " had | fallen out to the furtherance of the gospel." EXPOSITION OF PHILIPPIANS. 3. That truth is a gainer by our saddest suffer- ings, is sufficient reason for contentment under them : for Paul resteth satisfied, and would have others satisfied also with this, that all his suffer- ings " had fallen out to the furtherance of the gospel." 4. The observing of the advantage that cora- eth to the gospel by the suffering of the saints for Christ's truth, serveth greatly to remove the scandal of the cross : for this end would the apos- tle have "them to understand that what had befallen him, was for the furtherance of the gospel." Ver. 13. So that my bonds in Christ are mani- fest in all the palace, and in all other places ; He giveth two evidences, that advantage had come to the gospel by his sufferings : first, his bonds, or the gospel which was the cause of his bonds, was made famous in Nero's court, and elsewhere, while as every one almost, inquir- ing after the cause of his sufferings, did learn somewhat of Christ and the gospel by that mean. DOCTRINES. 1. That the gospel getteth entry in the houses of kings and great men, is a great advantage and furtherance to it : for this he reckoneth as one advantage, even that the gospel by his bonds " was manifest in all the palace." 2. An occasional report, and general fame of Christ and the gospel, may, through the bless- ing of God accompanying it, take some by the heart, to whom that report doth come : for by the very occasional mentioning of the gospel, as the cause of Paul's sufferings, some were made to inquire and learn so much of it, as made them fall in love with it ; else he would not have thought " the manifesting of his bonds" had tend- ed " to the furtherance of the gospel." Ver. 14. And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear. A second evidence is, that contrary to the expectation of enemies, (who concluded that Paul, one of the chief apostles, being put in bonds at Rome, no minister should have the courage ever to preach again) many ministers of Jesus Christ, having heard of his constancy under sufferings, were encouraged to shake off fear, and preach Christ more boldly than ever. DOCTRINES. 1. The gospel and glad tidings of salvation through Jesus Christ, is the most excellent word that ever sounded in a lost sinner's car : there- fore, it is called " the word" by way of excel- lency, as if there were no other word besides worthy of the name. 2. This tendcth much to the furtherance of the gospel, when preachers of it are men of courage, not fearing their own personal suffer- ings, if so they may get Christ advanced, and the gospel published : for this is given as an evidence of the furtherance of the gospel, even their " speaking of the word without fear." 3. The observation of God's upholding others under sharp sufferings, should make us courage- ous in avowing that truth for which they suffer ; as knowing God who helped them, will not be inlacking to us, if we be put to suffer for the same cause ; for " the brethren in the Lord waxed confident by his bonds." 4. As among all Christians, so chiefly among ministers, there is a relation of fraternity in Christ, whereby they are tied to walk as breth- ren : by loving one another, 1 John iv. 21 ; ad- monishing one another: Lev. xix. 17 ; standing for the just credit one of another, James iv. 11 ; and working to the hand one of another, for carrying on the work of their Lord Christ, 2 Cor. vi. 1. Hence they are called, "brethren in the Lord." Ver. 15. Some indeed preach Christ even of envy and strife ; and some also of good will : 16. The one preach Christ of contention, not sincerely, supposing to add affiction to my bonds : 17. But the other of love, knowing that I am set for the defence of the gospel. Because it might have been objected, that many of those forementioned preachers, of whom he boasted, were but naughty men, and small friends to Paul ; he answereth first, grant- ing, many indeed did preach Christ from a spirit of envy against Paul, to outstrip him, and of " contention and strife," hereby raising a sinful emulation amongst the ministry, while every one laboured who should have most to applaud him, and from a malicious purpose, and desire to procure harder usage for Paul, if not his death, being now in bonds ; supposing the more the gospel was preached, Nero would be the more incensed against him : yet herein he comforteth himself, that all the preachers were not of that stamp, there being many besides them, who preached Christ from love, and good will toward Christ, and Paul his prisoner, aiming sincerely at the good of the gospel ; for the defence where- of, he was now in bonds. DOCTRINES. 1. They may preach Christ unto others, who are but hollow-hearted men themselves : for so were those who preached Christ, even of " envy and strife." 2. Such is the power of unmortified corrup- tion, that it will make a man's most excellent gifts, and the exercise of them in the choicest duties of divine worship, subservient to his basest lusts : for " some even preached Christ out of envy and strife." 3. The Lord taketh notice, not only of the matter which ministers do preach, whether it be truth or error ; but also of the manner how, the ends for which, and the motives from which they preach : even whether they preach Christ " from envy and contention, or from love and good- will ;" for here Paul taketh notice of it. CHAPTER I. 2se 4. An immoderate sinful desire after applause, together with the lust of envy, because of the gifts and estimation of others, is a sin, whereof those who preach Christ are sometimes guilty : for here, some " preach Christ out of envy." 5. The ministers of Jesus Christ had need to resist the very first motions of the foremen- tioned evil : seeing where it is once rooted in the heart, it will make a man prostitute his parts and gifts ; yea the very preaching of Christ, to the service of it. So those of whom the text speak- eth, having once given way to a spirit of sinful emulation against Paul, they rest not, until they even " preach Christ out of envy." 6. Where there are self-seeking men in the ministry, making a trade of their excellent preaching and other exercises of their gifts and parts, (mainly to get themselves much thought of, and others vilipended,) unity cannot long con- tinue in the church of Christ : but such spirits, before they fail of their intent, will rather tram- ple upon the church's peace : for those two are conjoined, they preached Christ " out of envy and strife." 7. Though a man preach truth, and exalt Christ in preaching truth, yet if he do it from a spirit of envy, to get others decried, and himself extolled, he is but an insincei-e, rotten-hearted hypocrite (notwithstanding of all his pi-eaching) in God's sight : for those men preached truth, else Paul (ver. 18,) would not have rejoiced in their preaching; yet, seeing they preached of envy, they are spoken of as insincere, and un- faithful preachers, who preached " not sincerely." 8. Envy, and sinful emulation, because of the parts and esteem of others, is a cruel and insati- able lust, thirsting after the very blood of those against whom they have emulation : for those men who envied Paul, would gladly " have added affliction to his bonds," and have stirred up Nero, by occasion of their preaching, to have taken his life. 9. Though some that preach Christ are but hollow-hearted men, yet all are not so ; and the sincerity of those that are honest, is sufficient comfort against those discouragements which might arise from those who are otherwise : for though some preached Christ out of "envy," yet Paul comforted himself in this, that others " preached of good-will." 10. This is praiseworthy in a minister, when, he is stirred up to preach from love to truth, good-will to the work, and to Christ whose work it is, endeavouring what in him lieth to encou- rage all, even the meanest who have their hand at the work : for that is here commended, even to " preach Christ of good-will and love," to wit, love to Christ, to truth, and unto Paul, 11. An honest heart will respect those much, whom love to truth hath brought to any suffer- ing or hardship : for therefore did those honest ministers preach from good will unto Paul, " knowing he was set," or " did lie," to wit, in prison, " for the defence of the gospel." V2. The sufferings of the saints for the gos- pel are real preachings, and are speaking apolo- gies and defences for the power and truth of the gospel : " I am set," saith Paul, " for an apology of the gospel," as the word is in the original. Veb. 18. "What then? notwithstanding, every way, whether in pretence or in truth, Christ is preached ; and I therein do rejoice. He giveth a second answer unto that which might have been objected, to wit, whatever they aimed at in their preaching, yet Jesus Christ was made known by them : and this made him glad. DOCTRINES. 1. The blessing of the word preached doth not depend upon the honesty and saving grace of the preacher: a graceless minister may (through God's blessing upon his own truth) be an instru- ment of much good unto others : for they who preached Christ in "pretence" only, pretending love to Christ, but really seeking their own ap- plause, were surely doing good unto some ; else Paul would never have " rejoiced " so much that " Christ was preached by them." 2. The apparent diminution of our own esteem and credit ought not to be much regarded, if high esteem of Christ be upon the growing hand : Paul regarded it not ; " notwithstanding," saith he, that is, though they seek to overshadow me, " yet Christ is preached, and I rejoice." 3. The man whose heart is inflamed with love to Christ's honour, and the salvation of lost sin- ners, so as not to value his own particular hazard, being put in the balance with those, may expect to find much joy and comfort under his saddest sufferings : for Paul being thus disposed, rejoic- eth though in bonds : " I therein do rejoice." Ver. 18. Yea, and will rejoice. 19. For I know that this shall turn to my salvation through your prayer, and the sup- ply of the Spirit of Jesus Christ. That he may yet further prevent their stum- bling at his sufferings he showeth, that, as the gospel had gained much thereby already, it should gain yet more; and that his joy in that respect should not be taken from him ; and that, because he knew, partly from Scripture, and partly also, as it appeareth, from special revela- tion, that this, to wit, all the machinations of his adversaries against him, should be so ordered of God, as that by the renewed supply of furniture from the Spirit of Christ, obtained by their prayers, his salvation should be advanced by them : where by " salvation " we understand, not only his eternal well-being, but his constancy also in. avowing truth, and the preservation of his temporal life for the time, as he cleareth after- wards : the contrary of both which was aimed at by his envious brethren, their design being, as it seemeth, either to drive him, through his own fear, unto apostasy from Christ, or otherwise to incite Nero to put him to death. DOCTRINES. 1. A suffering Christian, especially a preacher, may attain not only to present sweetness and joy under a bitter cross ; but also to a sweet strong persuasion of the continuance of that joy in the time to come : for Paul, not only rejoiceth in the EXPOSITION OF PHILIPPIANS. mean time, but also confidently resolveth, " I will rejoice." 2. The joy of a Christian under a cress is grounded, not only upon good presently enjoyed and felt, but also upon that -which by faith is ap- prehended as yet to come; so Paul rejoiceth, and promiseth to rejoice, because he knew by faith, that " this should turn to his salvation." 3. So powerful and wise is God in working, that out of the eater he can bring meat, by or- dering our sad afflictions so, that our salvation, both temporal and eternal, shall be advanced thereby : thus was it with Paul ; " I know that this shall turn to my salvation." 4. That Christians are kept constant under sad sufferings, and made to advance in the way to- wards salvation thereby, proceedeth neither from the nature of the cross, nor yet merely from the power of inherent grace ; but chiefly from the actual influence and renewed supply of furniture from the Spirit of Christ : for that this did turn to his salvation, was, " through the supply of the Spirit of Jesus Christ." 5. Prayer conscientiously gone about, is an excellent mean for drawing from God through Christ the choicest of his mercies, not only to ourselves, but also to others, for whom we pray : so, "through the prayer" of those Philippians, " supply froni Christ" was to be communicated to Paul. 6. They who pray best and most spiritually, are not most taken up with the conceit of their own prayers : for Paul impviteth his receipts more to their prayers, than to his own ; though none will question but he prayed as much, and as well as any of them : " Through your prayers," saith he. Ver. 20, According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as al- ways, so now also Christ shall be magnified in my body, whether it he by life or by death. Paul's envious adversaries aimed at two things ; either to drive him to apostasy, or to in- cite Nero to take his life ; and in the preceding verse it is shown, that Paul knew they should be disappointed in both these : now he explain- eth his knowledge and persuasion of their disap- pointment in the first, and showeth the ground of that persuasion. His persuasion had two parts ; the negative part is, no terror of flesh should ever make him deny the truth as a man ashamed of it. The positive is, that he should continue in the stout avowing of truth, and magnifying of Christ, whether he died or lived : the grounds of this his persuasion were, hope in God's word, his earnest expectation, flowing from his hope and by past experi- ence. DOCTRINES. 1, To turn our back upon truth for eschewing of suff'ering, saith as much as that we are ashamed of Christ and his truth : and therefore they who do so, may expect that Christ will be ashamed of them. See Luke ix. 26, hence in place of saying, he will not deny truth in any thing, he saith, " in nothing I will be ashamed." 2. Christians in the case of trial especially, would be very strict and precise, so as not to re- cede from the least point of truth or duty. Thus the apostle resolveth, " I will be ashamed in nothing." 3. The first step towards defection is, a de- clining of, and relenting in the professing and bold avowing of truth when God calleth us to it : and to avow truth boldly as occasion oftereth, is a sovereign mean to keep us from being ashamed of it. For Paul opposeth those two, his being ashamed of truth, and his bold avowing of it ; the latter as preventive of the former : " In no- thing I will be ashamed, but that with all bold- ness." 4. The avowing of truth boldly under persecu- tion, tendeth much to the magnifying of Christ his truth, for which we suffer ; and his strength which beareth us up under sufferings, being thereby much commended : hence he calleth his boldness for truth, under his bodily sufferings, a magnifying of Christ ; " So now also Christ shall be magnified in my body." 5. A Christian is not to hesitate much in the matter of his death or life, if so he may get Christ magnified by either of them; for Paul standeth not much, if so " Christ be magnified, whether it be by death or life." 6. The hope of a Christian, having a word of promise for its ground (Psa. cxxx. 5,) shall never be disappointed : for Paul concludeth all this should turn to his salvation, and that he should be carried through under sufferings, be- cause there being a general word of promise for it, Rom. viii. 28, he hoped in that word ; " Ac- cording to my hope," saith he. 7. Then is our hope of the right stamp and truly Christian, when being founded upon the word, it exciteth the heart earnestly, and by all lawful means to pursue after the thing hoped for ; so the apostle s hope is joined with earnest expectation : the word signifieth, the expecta- tion of a thing with head and neck stretched out, as pressing to be at it. 8. The frequent experience of God's being nigh unto us, and honouring of himself by us in former trials, is a ground for hope to rest upon, that he will not leave us in the present strait ; so Paul gathereth present confidence from former experience : " That as always, so now also," &c. me to live is Christ, and to Ver. 21. For die is gain. He giveth a reason of his indififerency, whether to die or to live, of which he spake, ver. 20, to wit, if his life be prolonged, " unto him to live is Christ;" that is, Christ was to be the scope of his life, he having destinated it wholly to his service ; but if he die, death should be gain and advantage to him. DOCTRINES. 1. Then, and in no other case, is poor silly life worth the having, when the extolling of CHAPTER I. Christ is tlie main scope at which we aim in our life ; for this maketh Paul indifferent to live, or not to weary of life : " for unto me to live is Christ," saith he. 2. Whoever hath dedicated his life to get Christ exalted by it, will find death itself to be great gain and advantage, as being thereby freed from sin and misery. Rev. xiv. 13, and admitted unto the full enjoying of Christ, 1 Cor. xiii. 12, unto all eternity, 1 Thess. iv. 17 ; for unto Paul " to die is gain ; " because " unto him to live " was Christ. Ver. 22. But if I Uve in the flesh, this is the fruit of my labour : yet what I shall choose, I wot not. He explaineth the first member of the preced- ing verse, showing, if he should live any longer in this corruptible flesh, this, or that life should be the fruit of his labour, that is, the gaining of souls to God by his labour should be the scope of his life : and then declareth his former indif- ferency to be such, that he knew not whether to choose death or life, though it were given him to his option. DOCTRINES. 1 . The manifold infirmities accompanying this mortal fading life do not impede the labour of God's faithful servants from being fruitful, in order to the honour of Christ and good of the church ; the wisdom of God judging it most con^ venient to commit this heavenly treasure to eai'thly vessels, and to bring about the great work of saving of souls, not by sinless, holy, and uncorruptible angels, but by poor weak men, who carry about fading flesh as ourselves, 2 Cor. iv. 7. So if Paul had lived in the flesh, his labours should have had fruit that way : " If I live in the flesh, this is the fruit of my labour. " 2. Whoever knoweth ought of a life to come, and of a right unto it, cannot but speak con- temptibly of the life which now is, while he compareth the one with the other ; so Paul as contemning this life, being compared with that, calleth it a " living in the flesh." 3. A man may be so persuaded of a life of glory after death upon the one hand, and so convinced of the great advantage which may come to the church by the prolonging of his life, upon the other hand, that if to die or live were given to his wish, he could not easily determine himself, which of them to choose : so is it with Paul ; " What 1 shall choose, I wot not," saith he. Ver. 23. For I am in a strait betwixt two, having a desire to depart, and to be with Christ ; which is far better 24. Nevertheless to abide in the flesh is more needful for you. He professeth his strait, showing there were weighty reasons on both sides: when he looked on death, therein he saw his own particular ad- vantage, even to be still with Christ ; when he looked upon life, therein he saw advantage to the church, and hence ariseth his strait what to choose, or refuse. DOCTRINES. 1. Death is not a destruction of the godly, but a separating of the soul from the body, a flitting from one place to another, a releasing of the soul from the captivity of the body, whei-ein it was enclosed, and a setting of it at liberty : for Paul maketh use of a word to express death, rendered here to depart, which signifieth to dis- solve things before conjoined, to change our abode, or our dwelling, to set sail for another country, and to be released from prison. 2. It is lawful, yea, and in some respects a duty for Christians, not only frequently to think upon death, but also to long after it ; for, " Paul hath a desire to depart." 3. Then is our longing after death commenda- ble, when it proceedcth not from desperation, or wearying of the cross which God hath laid on, Jonah iv. 3, 4, but from a desire to be with Christ : for here those are conjoined, " I desire to depart and to be with Christ." 4. The souls of men and women are not an- nihilated after death, neither do they sleep until the resurrection, nor are they detained by the way from immediate passing into glory, if they have been believers, as the souls of others do enter into everlasting condemnation : for Paul knew nothing of a purgatory after death ; but he expected presently " to be with Christ." 5. There is no proportion betwixt the choicest contentments (even those that are spiritual) which can be attained here, and that exceeding weight of glory which the saints shall enjoy hereafter, the latter doth so far exceed the former: for, "to be with Christ," saith Paul, " is far better." 6. Though Christ be present with, and dwell in the hearts of believers by faith, even while they are here, Eph. iii. 17, yet all that presence and nearness is but a distance and kiiad of ab- sence being compared with that measure of near- ness to, and presence with him, which shall be enjoyed hereafter : the former being but me- diate, through the glass of ordinances, 1 Cor. xiii. 12 ; frequently interrupted, Psa. xxx. 7, and no ways full, 1 Cor. xiii. 12. But the latter shall be immediate, 1 Cor. xiii. 12 ; constant, 1 Thess. iv. 17, and so full, that they who shall enjoy the meanest degree, will find no inlack [defect], Psa. xvii. 15 ; for he saith after his departure, " he will be with Christ," as if he had never enjoyed his presence until then. 7. The church of Christ hath much advantage by enjoying of faithful ministers, and sufFereth much by their removal ; for "my abiding in the flesh is needful for ycu," saith Paul. 8. It is only the public good^f the church, and others of whom we have ciiarge, and not particular contentment which can be enjoyed here, that ought to cast the balance of our affec- tions towards a desire of Oiaving our life pro- longed : for only this hath weight with Paul, while he saith, "to abide is more needful for you." 292 EXPOSITION OF PHILIPPIANS. Ver. 25. And having this confidence, I know that I shall abide and continue with you all, for your furtherance and joy of faitn ; 26. That your rejoicing may be more abundant in Jesus Christ for me, by my coming to you again. Having shown (ver. 20, &c.,) that his adver- saries should be disappointed of what they aimed at in the first place, which was to drive him un- to apostasy ; he showeth here they should be also disappointed of what they designed in the next place, which was the inciting of Nero to take away his life : for, from what he hath pre- sently said, how useful the continuance of his life should be to the church of Christ, and withal having probably a special revelation of the thing, he expresseth at least his confidence (if not his certain persuasion) that not only his life for this time should be preserved, but also that being set at liberty, he should come and remain with them ; and all this that they might be further promoved in the way to heaven, especially in the grace of believing, ver. 25 ; and having more abundant matter of gloriation in Christ, having received a new proof of his power, and good will in delivering of Paul from death, and sending him unto them, ver. 26. DOCTRINES. 1. The Lord in mercy often prolongeth the life of useful instruments, and keepeth them from heaven the longer, that the church may reap advantage by their labours : so Paul " was to abide and continue with them all." 2. A faithful minister, though he be not tied to submit to the loss of heaven and salvation, yet he ought contentedly to spare the enjoyment of it for a time, if so be his life may do good to the church of God : for Paul is content upon this account that his life be prolonged : " Having this confidence, I know I shall abide." 3. God always can, and sometimes doth so calm the rage of persecutors, that they do not execute the evil by them intended against his servants, whom he still preserveth and doth de- liver from death and bonds, so long as he hath work for them : for, saith Paul, " having this confidence, I know," &c. His confidence that he should be delivered, doth import that God may deliver when he pleaseth, and that at least, considering the present posture of affairs, it was I very probable that he should be delivered : if it do not also import a certainty of faith grounded upon some particular revelation that it should I be so : for the word most frequently signifieth an assured confidence. See 2 Tim. iv. 16 — 18. Where Paul doth seem to insinuate that after his first captivity and compearance before Nero, he was s4t at liberty and did preach the gospel among ^he Gentiles ; though he was af terward apprehended and put to death. 4. They who have received a great measure of gifts and graces, and have the opportunity of en- joying the fellowship of others, should improve their time and parts, in their place and station, for the spiritual advantage of those with whom they converse : for so doth Paul look on his con- tinuance with them, that it should be for " their furtherance." 5. As there is no grace wherein Christians ought not to aim at progress and growth, 2 Pet. iii. 18, so especially they would labour to grow in faith, as being that grace, which by its growth is cause of growth in all other graces ; it is the mouth which sucketh the milk of the promises; and therefore Satan obstructeth our growth in that gi-ace most, Luke xxii. 31, 32. Hence the apostle would aim at their growing in this grace especially : " For your furtherance and joy of faith," saith he. 6. As there is a joy of sense, John xvi. 24, so there is a joy arising from the solid satisfaction which the heart doth receive from laying hold on Christ and the promise, Psa. Ix. 6, which is here called the "joy of faith." 7. The several instances of Christ's kything [displaying] his power and good-will in the deli- very of his church, or of any particular member thereof from a desperate strait, should be im- proved for strengthening of our faith, and in- c)-ease of holy boasting and gloriation in God : for Paul showeth the fruit of his deliverance "should be the furtherance of their faith," and that their "rejoicing might be more abundantly in Jesus Christ for him ;" that is, because of Christ's power and good-will to them, manifested in his delivery. 8. Where there is sympathy with Christian sufferers under their cross, there will be a shar- ing with them also in all the choice advantages which are to be obtained by their delivery : for the Philippians did partake with Paul in his bonds, (v. 7,) and as a fruit hereof, they are to reap much spiritual advantage by his delivery from them : " That your rejoicing may be more abun- dant," &c., saith he. 9. The more unexpected mercies are before they come, the more of God will be seen in them, and the more of joy in God will be because of them when they come ; for Paul was a gone man in human appearance, being prisoner at Rome, and his delivery almost hopeless, and therefore their "rejoicing" was to be the "more abundant in Jesus Christ by his coming to them again." Ver. 27. Only let your conversation be as it becometh the gospel of Christ : that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind, stiiving together for the faith of the gospel ; In the third part of the chapter, he exhorteth them, that whatsoever should befall him, they would mind their duty, by living like the gospel : which general exhortation he brancheth forth in two branches: first, that they would maintain truth with perfect unity among themselves in the joint defence of it ; which should be great matter of joy unto him, whether he should come and see it, or only hear of it, being absent. 1. There is nothing concerneth Christians wherewith they should be taken up so much, as CHAPTER 29.3 how to beautify the gospel which they profess, by a holy conversation suitable unto it : for this is the only thing he would have them minding ; and that more than any thing which concerned him ; " Only let your conversation be as it be- cometh the gospel." 2. As there is nothing which gladdeth a faith- ful minister more than the holy life of those that are committed unto h's charge, so the joy and contentment of an honest minister should be conscientiously sought after by the people : for he useth this as an argument to incite them to walk as becometh the gospel, that his hearing or seeing of it would make him glad, " that whether I come and see you, or else be absent, I may hear of your affairs :" which words do not necessarily import his doubtfulness of his coming, contrary to what he seemeth to speak, ver. 25, he only hereby showeth, first, that they were not so much to be taken up with that, whether he came or not, as with their own duty. Secondly, how much their living like the gospel would refresh him, so that although he should be deprived of that com- fort which he was confident to enjoy in their fel- lowship, yet to hear of their Christian conversa- tion would refresh his spirit under that want. 3. This is one part of a conversation becoming the gospel, to be zealous for truth, standing to, and striving for the defence thereof against er- ror, and instability in truth, which reflect as much on the gospel as profanity of life ; for Paul explaineth this conversation, which becometh the gospel by " a standing fast, and striving for the faith of the gospel," that is, for the doctrine of faith held forth in the gospel. 4. It concerneth God's people much, to be thoroughly one among thenaselves in this conflict for truth against error : therefore doth he press them so much to be one, while he saith, " that ye stand fast in one spirit, with one mind, striving together ;" where every word expresseth a part of this unity, to wit, union in spirit, or judgment and opinion ; union in mind or affection ; and union in design and endeavour, while they " strive together." Ver. 28. And in nothing terrified by your ad- versaries : which is to them an evident token of perdition, but to you of salvaticn, and that of God. The second branch of living like the gospel (which also explaineth the first) is a spirit of courage under sufferings from the enemies of truth, which he presseth from the consideration of two things, which they might read in their courageous sufferings, to wit, namely, that their j so doing portended destruction to enemies, and salvation to themselves. I DOCTPvINES. I 1. As the people of God have always some to j be their adversaries for truth ; so they may attain j to such a high pitch of courage, that the utmost 1 of adversaries' malice and rage will not terrify I them, to wit, so as to drive them from their duty, I or to make them take any sinful course for their ' own safety, Neh. vi. 11. Therefore are they exhorted to it, as a thing attainable, that they i be " in nothing terrified." i 2. Faithless fears and faintings of spirit, be- [ cause of the boasts and threats of adversaries, are I exceedingly unsuitable for those who live under j the gospel : for this is one part of that conversa- ' tion which becometh the gospel, to he " in no- j thing terrified by adversaries." 3. The more of sufferings for truth the people | of God are made to undergo, and the more there be of Christian courage, and holy contempt of enemies' rage and boasts under sufferings, there is the more evidence of delivery unto the church, and of ruin here and hereafter to her enemies, "which is to them an evident token of perdi- tion." 4. Christian courage under sufferings for Christ and his truth (which always presup- poseth faith in Christ, ver. 29,) though it be not meritorious of heaven ; yet it evidenceth our right unto it: "but to you of salvation.'" 5. It is of God's free grace, and from his spe- cial disposing, that crosses and sufferings for truth (which in themselves look like displeasure and wrath from the Lord) should contribute any thing unto the salvation of the sufferer, or be a promising evidence of it : this much is meant by the last words, " and that of God." Ver. 29. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake ; Here is another argument, exciting them unto Christian courage under sufferings for truth, to wit, that nothing was required of them, but what was given unto them : for as grace to believe in Christ, so grace to suffer courageously for Christ, was a part of Christ's purchase for them, and for his sake to be gifted over unto them. DOCTRINES. 1. To believe in Jesus Christ, or to suffer christianly for him, goeth beyond the reach of natural strength. It is an honourable gift, and that freely given ; " For it is given unto you to believe, and suffer," saith he. 2. All favours, especially saving graces, are given unto us in behalf of Christ, as being pur- chased for us by his merit, Isa. liii. 5, and applied unto us through virtue of his intercession, Heb. vii. 25, for " it is given in behalf of Christ." 3. Faith in Christ must go before Christian suSeriug for Christ ; so that to suffer for him is of greater importance, and in some respects more honourable than simply to believe in him ; for he not only saith, "it is given to believe," in the first place, and then " to suffer ;" but there is a gradation in his speech from the less to the more, " not only to believe, but also to suffer." 4. This may encourage very cowards to be stout under Christian sufferings, that grace to suffer, and all things necessary to make us suffer aright, are pui-chased unto our hand, and freely given unto us in behalf of Christ : for this is the force of the argument contained in this verse : " For unto you it is given," )th also signify, "to eat a little" of such a meat ; then, " to taste it ;" lastly, " to handle it," ver. 21. DOCTRINES. 1. Through virtue of Christ's undertaking to die for believers, and the Father's acceptation of his death for them, it followeth, that all those be- nefits which were purchased by his death, do as much belong unto them upon their laying hold upon him by faith, as if they themselves had died; yea, as to this effect they are reckoned to have died with him : thus they were " dead with Christ " to those ceremonies, and so they had no more power over them, than the laws of men have over those who are dead ; because Christ having by his death fulfilled what was tjpified by them, and so purchased freedom to his people from that yoke, they had as much right to that purchased freedom, as if themselves had died for it : " If ye be therefore dead with Christ," &c. 2. Our being freed from the tie of the ceremo- nial law and ordinances thereof, though ap- pointed by God, doth much more liberate us from the yoke of significant rites and religious cere- monies, which are only instituted by men : he did not abrogate his own ceremonies, that men might appoint theirs : and as it is sinful for men to en- join such, so it is no less sinful, and a very be- traying of that liberty which Christ hath pur- chased, Gal. V. 1, to give obedience to any such injunctions : for he reasoneth from the abolish- ing of the ceremonial law, to our not subjecting of ourselves to any ordinance of that kind : " If ye be therefore dead, why are ye subject to ordi- nances ?" 3. The authors of superstition are very dili- gent to have their superstitious fooleries punc- tually practised, and their commands for that end exactly obeyed. Thus he brings in the masters of superstition delivering their injunctions, as it were to every man in particular : " Touch not," in the singular number. 4. There is no end of superstitious injunctions, when once given way to : they do both multiply and grow also more strict; so here, first, they forbid them " to eat ;" secondly, " to taste ;" thirdly, not so much as " to handle." 5. Satan useth most frequently to lay snares and gins in those things whereof men have most frequent use, especially in our meat and drink : he driveth some to sin in those by excess, Isa. v. 11 ; others by placing religion in simple absti- nence from them, under pretence of a more than ordinary mortification ; so did these doctors who commanded, " eat not, taste not, handle not." Ver. 22. Which all are to perish with the using ;) after the commandments and doctrines of men ? Me addeth two other arguments against those superstitious rites, especially the placing of reli- gion in abstinence from meats; first, they are appointed for the use of man, and perish in the using, 1 Cor. vi. 13. Secondly, all such ordi- nances are but traditions of men. Matt. xv. 9. DOCTRINES. 1. We should use all things for that end for which God hath appointed them : religion is not to be placed in those things which God hath only destinated for a natural or civil use, as the wear- ing of such a habit, abstinence from such and such meats ; for the apostle reasoneth against the placing of religion in meats, because they are appointed only for a natural use ; " Which all are to perish with the using." 2. This doth not militate against the religious use of bread and wine in the sacrament, for God hath appointed those elements to be so used : and the two arguments in this verse are to be taken jointly, that no human authority can enjoin the use of, or abstinence from, such a sort of meat, as a part of religious worship : " Which all are to perish with the using, after the doctrines of men." 3. Though church judicatories have power to determine time, place, and other circumstances of worship, which are common to religious and civil actions, and are left undetermined by the word, as being almost infinite, and often change- able upon several occasions, 1 Cor. xiv. 40 ; yet the Lord hath given no such power unto men, whether the civil magistrate, church-guides, or any other, to enjoin any thing as service to God in "itself, which he hath not appointed ; nor yet to command any thing to be gone about as a reli- gious ceremony, or significant rite in his wor- ship : all such ceremonies were expressly pre- scribed by God under the Old Testament, so that it was not lawful to add any thing unto what was commanded them, Deut. xii. 32, and the rule of worship must be no less complete under the New Testament, Heb. iii. 2, and v. 6. So those rites were to be rejected for this same very cause, they were " the commandments and doc- trines of men." Ver. 23. Which things have indeed a show of wisdom in will-worship, and humility, and EXPOSITION OF COLOSSIANS. neglectiug of the body ; not in any lionour to the satisfying of the flesh. He mentioneth three fair pretences, whereof use was made to plead for and commend those superstitious rites ; first they were " will-wor- ship ;" a giving of more to God than he required. Secondly, the practising of them was an evidence of people's humility in their submissive obe- dience to the injunctions of superiors. Thirdly, their voluntary and excessive abstinence from meat, sleep, and their other laborious bodily exer- cises, did tend to mortification, and was a part of mortification, in "neglecting of the body," which the most part of men strive so much to pamper. All which the apostle, having spoken sufficiently to this purpose already, doth refute in one word, to wit, that they had only a show or pretext, but no solidity of reason or wisdom in them ; and addeth another reason against the practice of those rites, because thereby they with- held that honour or just care (see 1 Tim. v. 3,) from the body, which ought to be had in the satis- fying the necessities thereof. DOCTRINES. 1. There is no error, the maintainers whereof have not somewhat to say in its defence, whereby they labour to extol it as most heavenly and excellent; thus the doctrine of those supersti- tious rites pretended to "wisdom," that is, hea- venly and excellent doctrine. 2. All that can be said for any error, being rightly weighed, will be found but mere pretexts, fair shows, and no soUdity of reason ; " they had " but " a show of wisdom." 3. As men do like well to serve God with their own inventions, thinking they do thereby give unto God his whole due, and somewhat more : so God will acknowledge nothing for ser- vice done to him, but what himself hath re- quired; he approveth willing worship, but not "will-worship ;" for it is here rejected, notwith- standing the fair show of wisdom which is in it. 4. For men to give blind obedience unto the commands of superiors, though it pretend to hu- mility and devout submission of mind, yet it is not real humility, but a prostituting of our souls and consciences to the wills of men ; so this " hu- mility," or submissive disposition, which was their second pretence, hath but a " show of wis- dom" in it, and is not real. 5. Though watchings, fastings, and other bo- dily exercises, are profitable, and may be lawfully used, if they be referred to the right end for bringing the body in subjection, 1 Cor. iv. 27, lest through too much satiety it take loose reins to sin ; and that hereby we may be helped to c?.ll on God more ardently, Joel i. 14, providing there be due moderation in using of Ihem, Josh. vii. 10; yet the excessive and immodei-ate use of those, disabling the body from being serviceable to the spirit, and the placing of worship in them, being considered in themselves, and without rela- tion to the forementioned ends : the neglecting of the body thus, though it hath a show of reason for it, yet it hath no more but a show or pretext, and is a real sin before God : " Which things have a show of wisdom, neglecting the body." 5. As there is an excessive pampering of the flesh, which is sinful and forbidden, when provi- sion is made for it to fulfil the lusts thereof, Rom. xiii. 14 ; so there is a lawful and necessary care of the flesh or body, whereby things necessary for food and raiment are provided for and bestowed upon it, in so far that strength and health be not in lacking for discharging the duties of our call- ing : and they who deny this care and honour to it, though even upon a rehgious pretence, do sin against God ; so he condemneth those supersti- tious rites in this, that many of them did carry with them the neglect of this care ; " Not in any honour to the satisfying of the flesh." CHAPTER III. The apostle (having asserted the truth of the gospel, and refuted some contrary errors) ex- horteth them next unto suitable practice. And in the first part of this chapter he presseth upon them general duties belonging to all conditions of men. And first, he exhorteth unto all those duties in the bulk, under the name of seeking heaven, and things heavenly, and of neglecting- things on earth. First, because of Christ's being there in great state, ver. 1, 2. And secondly, because they were dead to sin, and things under heaven. And thirdly, though their spiritual life was now hid, ver. 3, yet it should kyth [appear] after- wards, ver. 4. Next he presseth those general duties in two particular branches ; as first, mor- tification, reckoning forth several sins to be mor- tified ; first, more carnal corruptions, ver. 5, and arguments are used, ver. C, 7. Secondly, more spiritual corruptions, ver. 8, 9 ; by an argument taken from their regeneration, ver. 9, 10, which he cleareth by removing those things which have no influence upon regeneration, ver. 11. Next he presseth vivification, and the exercise of several virtues ; whereof he giveth some ex- amples, intermingling divers arguments, to ver. 16, where he inciteth to the study of Scripture, and giveth a general rule for all our actions, ver. 17. In the second part, he presseth some duties belonging to Christians, as they arc members of families : first, the duties of wives, ver. 18. Secondly, of husbands, ver. 19. Thirdly of children, ver. 20. Fourthly, of fathers, ver. 21. Fifthly, of servants, ver. 22, 23, which are en- forced by a promise, ver. 24, and a threatening, ver. 25. Ver. 1. If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2. Set your affection on things above, not on things on the earth. He exhorteth from the ground (held forth chap. ii. 12,) of their being risen with Christ, that they would earnestly seek, know, and from knowledge, delight in things which are above, to wit, heaven, happiness, and all spiritual graces ; CHAPTER III. and not in things earthly, such as riches, hon- ours, pleasures, together with those superstitious rites placed in things earthly and perishing, whereof he spoke before ; and that because Christ their head, their husband, is above, at the right hand of God, completely glorified, and in- trusted with full power to dispense all things for his people's good, Eph. i. 20 — 22. DOCTKINES. 1. Our serious minding of the main and sub- stantial duties of piety and righteousness, would serve to divert exceedingly from unnecessary debates about, and practising of superstitious rites and ceremonies in divine worship : for the apostle (having reasoned against those, chap, ii.) subjoineth this exhortation, to " set their affec- tions on things which are above," as a most ex- cellent diversion from them. 2. The doctrine of salvation and free grace is then rightly learned, when the fruits of a holy life do flow from the knowledge of it ; otherways, the grace of God is turned into wantonness, Jude 4. So Paul (having given a short sum of saving doctrine) exciteth to holi- ness of life, as the most suitable fruits of such doctrine : " Seek the things which are above," &c. 3. As heaven and glory, so the saving graces of God's Spirit are "things above;" as coming from above, James iii. 17 ; and elevating the heart of him who hath them, above things earthly, to entertain communion with God here, that he may live above with God for ever, Phil, iii. 20, 21. Thus they are said to be above ; " Seeking the things which are above." 4. Heaven, and saving graces which lead to it, are to he sought, and diligently sought : " Seek the things which are above." The word signifieth a diligent search, and is applied to those who are vehemently desirous to have that which they seek, 1 Pet. v. 8 ; Mark xii. 12. 5. That heaven and things heavenly may be thus sought diligently, we must know some- what of the worth which is in them, and from knowledge put a price upon them : " Set your affection on things above." The word rendered " affection" here, in the original comprehendeth the operations of the understanding, will, and affections : so it is to know them, from know- ledge to affect them, and so to seek them. 6. Things earthly, and things heavenly, are in two contrary balances ; so that the more of the heart is given to the one, the other getteth the less : for he opposeth those two, " Set your affection on things above, not on things on earth." 7. Though we may use the world, and things worldly, yea, and seek them moderately, that so we may have the use of them, 1 Tim. v. 8 ; yet they are to be sought in subordination, and not in opposition to things heavenly : they must not be sought as our last end and furthest shot, Psa. xlix. 1 1 ; not by unlawful means, Eph. iv. 28 ; or with neglect of God's worship. Matt. vi. 33 ; not so, but to revei-ence and submit to God, when he crosseth and disappointeth us in them, Job i. 21 ; for in this sense he commands, " Set your affection on things above, not on things on earth." 8. Not only are real believers risen with Christ ; first, judicially, Christ's resurrection (as all his other actions, wherein he sustained our person) being imputed to us, so as to obtain what was purchased by them ; (see chap. ii. 20, Doct. 1 ;) and secondly, in their own persons, all be- lievers being really and personally quickened and raised from the death of sin, to newness of life, by virtue of Christ's resurrection, Rom. vi. 4, as that whereby he evidenced his purchasing of holiness for them by his death, which he doth afterward bestow upon them : but besides, all the members of the visible church are in some sense risen with him, in so far as they are actu- ally tied by their professing an interest in him, 1 John ii. 6, and by the covenant sealed in their baptism, Rom. vi. 2, 3, to make use of the virtue purchased by his resurrection, for raising of them up from the death of sin to the life of grace ; for he supposeth they are risen with Christ : " If ye be therefore risen with Christ." 9. From this it foUoweth, that all within the visible church, whether regenerate or unregene- rate, are to make use of this consideration of their being raised with Christ, as a strong argu- ment to make them seek after heaven, and en- deavour holiness of life. The latter sort being engaged to make use of the power of his resur- I rection for this end, and having heaven and holi- j ncss purchased for them, if they will but by faith flee unto him: the former sort having an ac- tual right unto those things already, as being judicially risen with him, and the begun life of holiness bestowed upon them, by virtue of his resurrection, and more of that virtue for com- pleting of what remaineth in readiness to be communicated unto them, if they will but em- ploy it by faith : for from this ground he enforc- eth holiness ; " If ye be therefore risen with Christ, seek those things," &c. 10. Jesus Christ in his human nature is now in heaven, and not upon earth ; else the apostle's argument would not hold, " to seek things which are above," because " he is there." 11. The love which Christians do bear unto Christ, ought to be such, that the very place where he is ought to be lovely for his sake : their affections being wholly set upon it, and upon those things which are in it, and flow from it, or tend towards it : for so he rcasoneth, " set your affection on things above, where Christ is." 12. The great glory which Christ our head enjoyeth in heaven, together with the power and authority put upon him for the church's good, especially for bestowing of grace and glory. Acts V. 3, is a strong encouragement to make the members of the church, and chiefly real be- lievers, set about the study of holiness : for this j glory and power of his is signified by his sitting at the right hand of God, Eph. i. 20—23 ; and from this he reasoneth, that they should seek those things which are above, whereby he conipriseth all those duties wherein holiness con- sists, even from this, " that Christ is sitting there at the right hand of God." Ver. 3. For ye are dead, and your life is hid with Christ in God. EXPOSITION OF COLOSSIANS. 4. When Christ, vho is our life, shall ap- pear, then shall ye also appear with him in glory. He giveth further reasons to enforce the ex- hortation ; first, they were spiritually dead to sin, and by consequence to those earthly things, so as not to place their happiness in them, or to be sinfully eager in seeking after them. Second- ly, though their spiritual life, whereof they were partakers by their rising with Christ, was for the time hid under crosses and infirmities ; yet it was surely kept for them by God in Christ, ver. 3, and should hereafter gloriously appear in Christ's second coming, ver. 4. DOCTRINES. 1. Real believers are spiritually dead, not in sin, Eph. ii. ], but to sin, Rom. vi. 11, the domi- nion and reign of sin being shaken otf, Rom. vi. 14, and its strength much weakened by the power of grace. Gal. v. 17, though not totally subdued, Rom. vii. 18, and Christ having under- taken to subdue it wholly in them, Eph. v. 27. And all the members of the church (though not as yet real believers) have engaged themselves to employ the strength of Jesus Christ for the subduing of sin ; whence in some se'nse, to wit, judicially, by obligation, they may also be said to be dead : for the apostle supposeth of all of them, every one in his own way, that they were thus dead ; for " ye are dead," saith he. 2. The consideration of this, that we are thus dead to sin, is a strong argument for the not-en- slaving of our affections to things earthly : for that would argue sin to be yet reigning, and were an adding of fuel to sin, for keeping of it alive, after we have undertaken to be its death : it is used as an argument here to that purpose : j " For ye are dead." 3. The spiritual life of grace- here, and of I glory hereafter, is a life desirable, and only I worthy of the name of life, our natural life being but short, uncertain, and common to us with i devils, reprobates, yea, and with beasts ; and so unworthy to be called " life," being compared with this, 1 Tim. v. 6. " Our life is hid," saith 1 he, speaking of this spiritual life, as if there had I been no other life but it. I 4. This spiritual life, though really enjoyed by j believers, as having grace in possession, 2 Pet. i. I 4, and a right to future glory, John iii. 16, yet it is hid : the cross which accompanieth godliness. Acts xiv. 22, together with the many out-break- ings and infirmities of the godly, Gal. vi. 1, and the nature of this life, which consisteth in things spiritual, as adoption, justification, &c., Gal. ii. 20, those things make this life not at all discern- ible by the wicked, 1 Cor. ii. 14 ; yea, and hardly by the regenerate man himself, who is carried much to judge of things according to sense, Psa. Ixxiii. 13, 14. So "our life is hid." 5. Though this life be hid, yet it is surely kept, being hid with Christ in God, as out of the knowledge, so out of the liazard of the world : God the fountain of all grace and glory, having given all the fulness thereof unto C^hrist the me- diator, John iii. 35, from which fulness he is to bestow so much as is fitting for our condition here. Acts v. 31, reserving the rest to be forth- coming for us in glory hereafter, 1 John iii, 2. " It is hid with Christ in God." 6. So near is that union which is betwixt Christ and believers, that he is their life : his life and theirs are in a kind one, Gal. ii. 20, he having purchased this life for us, 1 John iv. 9, and possessing the fidness of it in himself, John xiv. 6, that he may communicate it unto them, John V. 40, and having communicated the first principles and seeds of it already, Rom. vi. 11, besides that, he is the object of this life, their happiness and life consisting in their knowing and enjoying of him, John.xvii. 3 ; for "when Christ, who is our life," saith he. 7. As Christ now in his bodily presence is re- moved from us, so he is again to appear, when he shall come the second time unexpectedly, 1 Tliess. V. 2, and with great glory, accompanied with angels, and flames of fire, 2 Thess. i. 8, to judge the quick and the dead, 2 Tim. iv. 1 : " When Christ shall appear." 8. There is a state of glory both in soul, 1 Cor. xiii. 12, and body, Phil. iii. 21, waiting for the people of God : " Then shall ye also ap- pear with him in glory." 9. This glory of theirs is to be suspended until Christ's second coming : there will be al- ways somewhat inlackingtill then ; but then their glory shall be complete, which should make us long for it, Phil. iii. 20 ; " Then shall ye also appear with him in glory." 10. The faith of approaching glory at Christ's second coming, is a strong argument to make us wean our affections from things earthly, and en- deavour earnestly the study of a holy life : an heir of a kingdom will not be much taken with petty pleasures, his mind is so carried up to higher things : for Paul presseth them to set their affections on things which are above, be- cause, saith he, " ye shall also appear with him in glory." Ver. 5. Mortify therefore your members which are upon the earth ; fornication, un- cleanness, inordinate affection, evil concupi- scence, and covctousness, which is idolatry : He proposeth the former exhortation more particularly, by branching out the Christian man's task in two ; first, mortification of sin ; and presseth them to mortify or put to death their members, not of their natural body, for that were a sin against the sixth command, but of the mass of corruption, or body of death, which was in them, to wit, their corrupt lusts and affections, which are said to be "upon the earth," because they draw the soul down towards earth : whereof he mentioneth some whicli are carnal and fleshly, as tending to fulfil our un- lawful pleasures, " fornication, uncleanness," &c. DOCTRINES. 1. The work of mortification, whereby a sinner sensible of the evil of sin. Acts ii. 37, 38, doth honestly resolve, Job xxxiv. 31, and ac- cordingly endeavour, 2 Cor. vii. 11, to subdue CHAPTER III. sin thoroughly, root and branch, or to put it to death ; and this not only one sin, but all known sins, Hos. xiv. 2, eschewing carefully the occa- sions of sin, Job xxxi. 1, and using all means which may tend to the subduing of it ; such as prayer, 2 Cor. xii. 8, hearing of the word, 1 Pet. ii. 1, 2, yea, and in some cases fasting, Mark ix. 29 ; but chiefly, acting faith in Christ for strength, Phil. iv. 13. This is a work so neces- sary, that the life of glory to be manifested at Christ's second coming cannot be attained with- out it : for from what lie said, ver. 4, of their appearing with Christ in glory, he inferreth, "mortify therefore," &c. 2. This work of mortification is not perfected at an instant ; so much of this body of death re- maineth still in life, that the best of Christians must make it their daily task to mortify their members, though they be already mortified in part, for, ver. 2, they were dead, and yet he com- mands here, " mortify your members." 3. Scripture commands for mortifying of sin do not evince a power in men unrenewed, to obey what is commanded ; if we consider that such commands are given even to those who are already renewed, and ai'e hereby enjoined to car- ry on the begun work of mortification towards some perfection, from a principle of habitual grace already infused in them ; they are indeed directed also to the unrenewed, who are hereby taught what they ought, but not what they are able to do, Jer. xiii. 23, and are also enabled to do -what they ought ; the Lord making use of those exhortations as means for conveying of strength to do that which he comniandeth to be done ; so speaking unto them who were dead, ver. 2, he prescribeth, "mortify your mem- bers." 4. There is a body of sin and corrupt nature in us, to -which our particular vices, sinful lusts, motions, and affections are as members ; our cor- rupt nature and will making use of them and working by them, as the natural body doth em- ploy its members : besides that, sin doth spread itself through all the members of our body, making each of them servants unto iniquity, Rom. vi. 19. Hence he saith, " mortify your members," meaning those sinful lusts and affections. 5. Not only are the outward acts of fornica- tion or filthiness betwixt parties, both free from the yoke of marriage, to be eschewed, and of un- cleanress, whereby are usually signified all other sorts of filthy lusts, Rom. i. 24 ; but also that im- potency of mind, whereby temptations to lust do easily take impression, and are not much resisted, set forth here by " inordinate affection," or, as it may be turned, softness of mind, which yieldeth easily to the temptation ; " Fornication, unclean- ness, inordinate affection." 6. Yea, the first inordinate motions of lust in the heart, which are not followed forth after deliberation and advice, and are set down under the name of " evil concupiscence," even those are to be mortified ; " Evil concupiscence." 7. We do then set against sin to some pur- pose when we pursue it to the den, and labour to pluck it up by the very roots, withdrawing from those things which add fuel to it; for he will I have them going from the outward acts of filthi- I ness to the inward root, " evil concupiscence ;" and to set against " covetousness" also, whereby lust is fed and nourished ; " Evil concupiscence and covetousness." 8. Covetousness, which consists in an immode- rate desire to acquire or keep worldly riches, is a sin which all Christians are to mortify ; not only because it provideth oil to make all other sins burn, but it hath a kind of idolatry in it, as drawing our love, trust, fear, and joy, from God and his service, to be taken up with and laid out upon wealth and riches, more than any other sins : " And covetousness, which is idolatry." Ver. 6. For which things' sake the wrath of God cometh on the children of disobedience : He presseth the exhortation by arguments. The first is taken from the wrath of God, mani- fested in its sad effects upon those who have continued contumacious and impenitent under those sins. DOCTRINES. 1. Unbelief of divine promises and threaten- ings, and obstinate irapenitency under sin, go together, the latter following upon the former : for " disobedience" signifieth both misbelief and contumacy, or disobedience. 2. It is not sin in itself so much as obduration in it, which draweth down wrath, chiefly lasting wrath, upon the sinner ; " For those things wrath cometh upon the children of disobedience," or children of contumacy. 3. Whatever judgments be already inflicted upon wicked men, they have ground to look for more ; for " wrath cometh" in the mean time, and is still coming " upon the children of dis- obedience." 4. Though the Lord be sometimes wroth with the truly godly because of sin, yet he is not wroth for ever, Isa. Ivii. 16, he debateth with them but in measure, Isa. xxvii. 7, 8. The wrath which is due unto, and is accordingly poured forth upon contumacious sinners, is of another kind, as being everlasting, without any mixture of fatherly mercy, and flowing from sin- pursuing justice. Matt. xxv. 4 ; for which cause he holdeth forth that wrath, " which cometh on the children of disobedience," as being most terrifying. 5. As the consideration of divine wrath is a strong aweband to restrain from sin, so it is most moving, when considered in the sad and woeful experience of those who have found the doleful effects of it : for he mentioneth the effects of this wrath upon others to scare them. 6. Sin keepeth so much of its old interest in the best, and even believers sometimes are so much overtaken with spiritual deadness, Isa. Ixiv. 7, that there is need to present the terror of divine wrath unto them, to scare them from sin, and excite them to duty ; for the apostle pro- poseth the terror of divine wrath, even to those believing Colossians. Ver. 7. In the which ye also walked some time, when ye lived in them. 360 EXPOSITION OF COLOSSIANS. Here is a second argument, taken from tlieir by-past long continuance in these sins, " when they lived in them," or were in their natural state. DOCTRINES. 1. It is not some more, or fewer particular acts of a man's life, but his ordinary strain and way, according to which sentence is to pass upon his state, whether it be good or bad ; it was their walking in sin, and making a daily trade of it, which argued them to be in nature, or " living in sin." 2. Before a man's effectual calling, there is no difference betwixt him and the most godless man that is, so as to make God his debtor either by promise, or because of any worth which is in him to give him grace, Rom. xi. 35 ; for as long as those Colossians were unconverted, they were as much enslaved to sin as the most obstinate of natural men are : " In the which ye also walked." 3. A man's walking in sin, or his ordinar}' strain of breaking forth in the outward acts of it, dependeth upon his living in sin, or upon the inward power and dominion which sin exer- cisetli in him, even as natural life is the cause of outward motion ; so the best way to curb the outward acts, is to strike at the life and power of sin within : " la which ye walked when ye lived in them." 4. Our calling to mind of by-past sins, and our long continuance in them, should not be without a holy indignation at them, and at our- selves for them, so as to scare us from them in time coming ; for the apostle mentioneth their by -past continuance in those sins, as one argu- ment to scare them from them. Ver. 8. But now ye also put off all these ; anger, wrath, malice, blasphemy, filthy communication out of your mouth. 9. Lie not one to another — He returneth to the former exhortation of mortifying sin, and exemplifieth it in another sort of corruptions, to wit, those which are more spiritual, whereof he mentioneth six: the first three are sins of the heart, the rest are sins of the mouth. DOCTRINES. 1. So deceitful are our hearts in adhering to sin, even when they seem to quit it, Psa. Ixxviii. 36, 37, that we should not be easily satisfied with our mortifying or subduing of it : for Paul having commanded them to mortify and kill sin, ver. 5, he biddeth them here " put it off," which speaks somewhat further, to wit, a removing of it quite out of sight, as we do dead bodies when we bury them ; for so the word sometimes sig- nifieth. 2. Though all sins be not alike thoroughly mortified, there being some more deeply rooted than others, Psa. xviii. 23, yet the grace of mortification striketh at all known sin, and spareth none ; for it opposeth sin as it is sin, Gen. xxxiv. 9, and so all sin. So the apostle commandeth, " But now also put you off all those ;" and the particulars after mentioned are not for restriction, but for instance, or ex- ample. 3. In the work of mortification, we are not to rest upon the subduing of these sins which are gross and fleshly, but are to proceed against more spiritual sins also, which have as much of guilt in them before God, Gal. v. 20, though not so much of infamy before men ; so the apostle ex- horteth to " put off anger, wrath," &c. 4. Anger, which (as distinguished from wrath and malice) is an unjust desire of revenge, is a sin unbeseeming Christians, and so to be put off; chiefly when wrath is joined with it, which, as it is distinguished from anger, pointeth at the gorging and swelling of the blood about the heart, which fireth the eye and tongue, even that passionate commotion which useth to accompany anger, transforming a man to a very beast, thrusting him forward to act some mischief, Luke iv. 28, 29, and banishing the Spirit of God, Eph. iv. 30, 31; "Put off anger, wrath," &c. 5. But then is anger and wrath most danger- ous and unbeseeming Christians, when "malice" is joined, which, as it is distinguished from anger and wrath, is rooted anger and continuing wrath, making a man implacable, and obstructing the current of pardoning grace, Mark xi. 26, and making all he doth in God's service to be lost labour, Matt. v. 23, 24 ; " Put off malice." 6. Sins of the tongue and outward man are to be mortified, as well as sins of the heart ; they being in some respect more dangerous. Matt, xviii. 7, because more scandalous : " Put off blasphemy, filthy communication," &c. 7. The right order to be kept in mortification, is to begin with the heart, and from thence to proceed to the tongue and outward man : for he commandeth them to put off heart evils in the first place, " anger, wrath, and malice :" and the evils of the tongue, as " blasphemy," &c., in the next. 8. Disgraceful and contumelious speaking against our neighbours, as it is the result of anger, wrath, and malice ; so it is a sin to be mortified, as very unbeseeming Christians ; whether it be by open railing, secret backbiting, Prov. xxvi. 22 ; by derision, or jeering at their sins and infir- mities to shame them, Eph. v. 4, or by impreca- tions, cursing of and wishing evil unto them, Rom. xii. 14 ; for seeing the rest of the evils mentioned here relate to our neighbour as their immediate object, we conceive the word " blasphemy" relates to him also, and is to be taken for disgrace in words uttered against men, as Rom. iii. 8 ; " Blasphemy." 9. Filthy speaking, or speaking of those things which belong to the lust of uncleanness, is un- beseeming Christians, and so to be mortified, as an evidence of a rotten heart. Matt. xii. 34, and because it maketh the heart more filthy, infect- ing also the hearers, 1 Cor. xv. 33 ; the heart of man being as powder to the fire, easily taken with such temptations : " And filthy communi- cation out of your mouth." 10. The sin of lying, whereby one speaketh that which he knoweth to be false, is a sin also to be mortified ; and this indefinitely, whether CHAPTER III. we mean the hurtful lie, tending to our neigh- bour's prejudice, or the officious lie, tending to our profit, or yet the sporting lie, tending to recreation or delight. Scripture condemneth all without restriction. Rev. xxi. 8, and xxii. 5 ; and all of them violate that natural order which God hath appointed betwixt the mind and the tongue ; " Lie not one to another." Ver. 9. Seeing that ye have put off the old man with his deeds ; 10. And have put on the new man, which is renewed in knowledge after the image of him that created him : Here is a further argument enforcing the ex- hortation taken from the work of regeneration, to which all of them were engaged by their pro- fession and covenant sealed in baptism, and which was really begun in those who were true believers among them, whereof he assigneth two parts ; first, " the putting off the old man with his deeds," that is, our natural corruption con- veyed unto us by carnal generation, and actual sins flowing from thence, ver. 9. Secondly, " putting on the new man," that is, new aiid spiritual qualities, whereby our corrupt nature is renewed, the saving and operating knowledge of God in Christ being imparted to it, which work God by his creating power doth carry on, that thereby he may repair his defaced image in man. BOCTKINES. 1. From this, that our original corruption is called an " old man," and is said to be " put off, " by a metaphor taken from clothes, we learn se- veral things of the nature and power of it ; first, original corruption spreadeth itself far, even through the whole man, soul, Gen. vi. 5, body, Rom. vi. 19, and all; therefore is it called a " man." Secondly, not only is it born with us, but hath its rise from Adam's fall, Rom. v. 12 ; it then took life, and is conveyed since from father to son, unto all descending from Adam, Psa. li. 5, by ordinary generation, Luke i. 35, hence it is called an " old man," as also because in the godly it is drawing towards expiration, and upon the declining hand, Rom. vii. 20. Thirdly, it adher- eth very closely to us, as a man's garments, and more closely than any garment, yea, or a man's skin, for human art can draw off the one, but only the power of God can free us from the other, Rom. vii. 24. Fourthly, it is not of the substance or being, either of soul or body, it is only an adventitious quality, Eccl. vii. 29, for it is compared to garments. And, fifthly, as old as this corruption is, yet it is very active and rest- less ; not as other things, which as they grow in age, so fall more quiet ; but this " old man hath his deeds." And, sixthly, as near unto us, as far spread through us, as old and active as this cor- ruption is, the child of God getteth it " put off," though not fully, yet in its guilt, Rom. viii. 1 ; and in its esteem and reign, Rom. vi. 14 ; in his resolution, Rom. vii. 19 ; and in some measure in his practice and execution, I Cor. vi. 11. This is supposed here ; " Seeing ye have put off the old man." 2. According as the old man of our inbred corruption is put off and weakened within, so actual sins flowing therefrom, are weakened without ; the old hand and tongue are inconsis- tent with a renewed heart ; " Ye have put off the old man with his deeds." 3. From this, that gracious and spiritual quali- ties are called the new man, and said to be put on as new garments, we learn several things relat- ing to the nature of grace ; first, it spreadeth itself as far through the whole man as sin doth, 1 Thess. V. 23: so it is called a "man." Se- condly, it is not born with us, Eph. ii. 3 ; neither cometh it from the first, but second Adam, Christ Jesus, Eph. ii. 8 ; and is upon the growing hand towards its full strength in the godly, 2 Cor. iv. 16, therefore it is called "new." Thirdly, it adhereth closely to us as sin did, 1 John iii. 9 ; and yet is not natural to us, but an addition to our nature, 1 Cor. iv. 7 ; we are naked without it, and it is a beautiful ornament to the soul, as new garments are to the body. Rev. iii. 17, 18, from which the metaphor is taken ; " And have put on." 4. We once had this new man, those gracious qualities, at our first creation : for God made man perfect, Eccl. vii. 29 ; " Which is renewed." It signifieth to restore a thing deformed and an- tiquated to its ancient form and beauty. 5. Those gracious qualities were all lost unto us, to wit, in Adam ; the law dealing with him in that first covenant, as with a public person, representing all who were to come of him, Rom. V. 12. This is supposed while he saith, "which is j-enewed." 6. It is Christ's aim in giving grace, to recover that in his own which was lost in Adam ; " which is renewed, " or restored to its ancient form and beauty ; " and after the image of him," &c. ; that is the image of God which was lost in Adam, Gen. v. 3, and did consist in perfect con- formity to God's law, in both the tables thereof, and accordingly is set forth by righteousness and holiness, Eph. iv. 24. 7. The recovery of that which was lost in Adam, as it is begun in the first instant of re- generation, so it is not completed at first, but is a continued action even unto death; "which is renewed." It imports a continued action, the word being in the present time. 8. The sum and compend of this " new man" is the knowledge of God in Christ, not theoretic and notional only, but practical and operative, which worketh such a change both in the out- ward and inward man, that the grace of God in Christ is really acknowledged by us in our mind, affection, and work, Eph. iv. 21 ; "Renewed in knowledge or acknowledgment ;" for so the word signifieth, and is rendered 1 Cor. xvi. 18. 9. So dead are we by nature to holiness and grace, that no less than creating power is re- quired to work it in us; " The image of him who created him." 10. There is not any argument more moving and effectually exciting unto holiness of life with a sincere Christian, than that which is taken from his engagement to it by profession, and the first I EXPOSITION OF COLOSSIANS. beginuing thereof wrought in him ah-eady by the Spirit of God ; for this is the scope, that they would mortify and put off such and such sins, " seeing they had put off the old man, and put on the new." Ver. 11. "VATiere there is neither Greek nor Jew, circumcision nor uncircumcision. Bar- barian, Scythian, bond nor free : but Christ is all, and in all. He amplifieth, cleareth, and strengtheneth the former reason taken from renovation, by re- moving false causes of helping or hurting us before God in that matter, such as, first, differ- ence of nations. Secondly, the observation of Mosaical ceremonies, the practice whereof as of a thing indifferent, was allowed for a time unto the Jews, Rom. i. 5, until they should be honourably buried by the more clear and universal propaga- tion of the gospel. Thirdly, polished civility and human learning, which flourished among the Greeks, to whom all other nations were barbari- ans, chiefly the Scythians, as being more rude and unpoHshed than any other nation. Fourthly, the different conditions of life, as of master and servant, under which are comprehended all the different states of men in things of this life ; of all which he affirmeth that (however some of those differences had their own weight under the Old Testament, yet) now every man, in every state, was alike unto God in the point of renova- tion and salvation through Christ ; the having of those things did help no man, and the want of them did hurt no man, Christ being all which in point of religion can commend us to God. DOCTRINES. 1. It is usual for men to dream that they will be the better liked of by God because of outward relations, privileges, and accomplishments, which they enjoy beyond others ; as that they are of such a nation and stock of people, Matt. iii. 9, that they enjoy such privileges, Jer. vii. 4, that they are tight and smooth in their outward car- riage, Luke xviii. 11, that they are great, wise, and rich, John vii. 48 ; for it is to obviate this apprehension, that those words are added, show- ing that the having of those things doth not help : " Where there is neither Greek nor Jew." 2. It is usual also for men to conclude that God will take the less notice of them for the want of those things, as that they are come of an evil kind. Matt. viii. 8, unpolished and rude in their naturals, John vii. 49, poor and base, Mark v. 28 ; for it is to obviate this apprehension also, that he showeth the want of those doth not hurt : *' Where there is neither Greek nor Jew." 3. Though under the Old Testament God did dispense grace, and the means of grace, with I respect had to different nations, yea, to the seve- I ral sexes, and the outward conditions of men ; 1 the Jews being then his only people, Psa. cxlvii. I 19, 20, and among them the males. Gen. xvii. 10, I and freemen, Lev. xxii. 10, being admitted to ! enjoy some privileges, which the females and bondmen enjoyed not ; and though the Lord doth yet, under the New Testament, allow and command, that civil respects be put upon men according to their different degrees, Rom. xiii. 7, and hath not abolished all church privileges either, which are to have their own weight and use with Christians, Acts ii. 39 ; yet he doth not regard any of those in the matter of regenera- tion, so as either to give grace the more readily, or to dispense with the want of grace, or with intermitting the exercise of grace, because of having those things ; or to withhold grace the more, or to think the less of it where it is, be- cause of the want of those things ; " Where there is neither Greek nor Jew." 4. Jesus Christ is all which God regardeth in the matter of regeneration : what is inlacking through want of privileges or outward eminence is made up in him, and what natural men expect from those, is to be found in him, and much more : for he is all, to wit, which is required in this matter ; whatever a man be otherwise, he is well, and commended sufiiciently to God if he have him, and he is nought if he want him, even him, who is made of God, wisdom, righteousness, sanctification, and redemption, 1 Cor. i. 30 ; and this not only because he hath merited all, but by his Spirit he applieth afl to, and worketh all in us ; " But Christ is all." 5. Before Clirist be thus all unto the soul, he must first be in us, not personally, as the God- head is in the human nature, chap. ii. 9 ; but spiritually, he being united to us, and we to him by faith, Eph. iii. 17 ; so " he is all, and in all." 6. Christ, in uniting himself to sinners, hath no exception of persons because of outward re spects ; he will neither respect nor reject the poor for their poverty, nor the great for their dignity ; " He is all, and in all." Ver. 12. Put on therefore as the elect of God, holy and beloved, bowels of mercies, kind- ness, humbleness of mind, meekness, long- suffering ; Thus far of mortification, from ver. 5. The second branch of a Christian man's task, is the putting on and exercising of several virtues, whereof he numbereth five in this verse ; the first three respect our neighbour in misery ; the last two respect our neighbour also, but as having injured us ; and he presseth them from their election, sanctification, and state of favour with God. DOCTRINES. 1. It is not sufficient to cease from doing evil, but we must also learn to do well, and the same arguments which enforce the one, do also en- force the other ; for having pressed upon them to mortify sin in the verses preceding, he exhorts them to do good in this verse, and that by the same argument, as appears from the illative par- ticle " therefore ;" " Put on therefore." 2. There is a necessary connexion betwixt the new man, or habits of grace in the heart, and the exercise of Christian virtues in those duties which we owe to our neighbour ; for from what CHAPTEU III. 5G.3 he hath said, ver. 10, of their having put on the new man, he presseth upon them the exercise of those virtues ; " Put on therefore." 3. The knowledge of our election in its own nature, is so far from making us loose the reins to profanity, that it layeth on a strict obligation to lead a holy life ; so he reasoneth from their election to the exercise of those virtues ; for those arguments, as it seemeth, speak only to the truly gracious among them ; " Put on therefore, as the elect of God." 4. Then do we rightly pass sentence upon ourselves as elected, when our holiness doth kyth [appear] ; for he joineth these two, " the elect of God, holy ;" the latter as the evidence of the former. 5. Our having holiness, and our knowing so much, is a strong argument to excite unto more holiness ; so he reasoneth from their being holy : " Put on therefore as the elect of God, holy." 6. The Lord's love of complacency towards us, whereby he delighteth in those who are truly gracious, approving of his own graces in them, John xiv. 21, should constrain us to love him again, and kyth [show] our love in the exercise of those graces which he calleth for in relation to our neighbour ; for he calleth them " beloved," to wit, with the Lord's love of complacency, seeing it is distinguished from his eternal love of election ; and reasoneth from their being so be- loved ; " Put on as beloved." 7. We ought to have a most inward sense of, and sympathy with, the misery of others : " Put on bowels of mercy ;" the word expresseth such •an intense motion of the heart and soul, that the very fleshly bowels are commoved by it. 8. Our sympathy with others under misery ought not to be inward only, but outward also ; by helping them in their misery, according to our power; which is here expressed by "kindness," which they were to " put on." 9. The grace of humility, whereby a man, from the sense of his own infirmities, hath a moderate esteem of himself, Phil. ii. 3, and desireth that others should have such an esteem of him also, 1 Cor. iii. 5, is most necessary, as making way for more grace, 1 Pet. v. 5 : " Humbleness of mind." 10. The grace of meekness, which maketh a man tractable, so that he is not easily provoked with the fooleries, infirmities, and lesser wrongs done unto him by others ; as also " long-suffering," which moderateth anger, even under greater in- juries ; both of those are necessary graces : for hereby we are made to bear with the infirmities of others, and so to cure them. Gal. vi. 1, we are kept from avenging ourselves, Rom. xii. 18, 19, and in our patience made to possess our souls, Luke xxi. 19. " Put on meekness, long-suffer- ing." Ver. 13. Forbearing one another, and forgiving one another, if any man have a quarrel against any : even as Christ forgave you, so also do ye. He recommendeth the practice of meekness and long-suffering, which consists in bearing with and pardoning even of real injuries done by others, and persuadeth them unto it from Christ's example in pardoning us. 1. Christians are not so perfect but they will be in some things unpleasant; yea, and some- times injurious to others. This is supposed while they are commanded to " forbear one another." 2. It is the duty of Christians mutually to tolerate and forbear one another, even though they be injurious : for hereby a man overcoraeth himself and his own corrupt nature, which thirsteth after revenge, Prov. xvi. 32 ; hereby he overcometh and shameth the party who did him wrong, 1 Sam. xxi v. 17, and koepeth God's way in overcoming of him, Rom. xii. 17, 21. "For- bearing one another." 3. It is not only required of Christians to for- bear avenging of themselves, but also to forgive and pardon those who have done them wrong ; which, besides ceasing from private revenge, doth import the banishing of malice and desire of revenge out of the heart ; yea, and loving those who do us hurt, Luke vi. 27. " Forgiving one another." Only the magistrate is not hereby bound up from executing his oSice against public offenders ; nor yet private men are discharged from having recourse to the magistrate for attain- ing restoration to their right, and reparation of their wrongs ; providing they be not acted with private spleen and a spirit of rigour, Phil. iv. 5, but with zeal to justice, and pity to their party, lest he, and others also, be hardened in mischief; for magistracy is God's ordinance, Rom. xiii. 4, and so may be employed by Christians. 4. Duties of forbearance and forgiving wrongs ought to be mutual; there being no man who hath not somewhat which maketh him the object of those duties, James iii. 2 : so, "forbearing one another " is required. 5. The fore-mentioned duties are also to be gone about by all, towards all, without exception of persons or quarrels; the rich are to perform them towards the poor, as well as the poor to- wards the rich : for he speaks indefinitely, both as to persons and injuries ; " If any man have a quarrel against any." 6. The more a man attains to know that Christ hath pardoned himself, he will be the more in- clinable to show forgiveness unto others : hence he speaketh confidently to such, " even as Christ forgave you, so also do ye." 7. The example of Christ is a most convincing pattern for exciting us to pardon and forgive one another, if we consider either the greatness of those wrongs which he pardoneth, Isa. i. 18, or our baseness who do injure him, Isa. xl. 22, or his omnipotence to right himself of the wrongs done unto him. Matt. x. 28. Hence the apostle holds forth this pattern, " even as Christ forgave you, so also do ye." Ver. 14. And above all things put on charity, which is the bond of perfectness. The apostle, following the metaphor taken from garments, exhorteth them to put on the grace of charity, as the upper garment above the 364 EXPOSITION OF COLOSSIANS. rest, and so more precious than the rest ; com- mending it from this, ihat it is a tie or bond which knitteth all the members of the church together, and maketh all their several gifts and graces cohere, and so be useful for the public good: thereby the church is made a perfect body, able to discharge those actions which are competent to it. DOCTRINES. 1. The grace of charity, whereby from the fountain of love to God we do love our neigh- bour. Matt. xxii. 37, 38, is a most necessary grace ; for whatever we do without it is not the exercise of any saving grace, but, at the best, only of a moral virtue, 1 Cor. xiii. 2, 3 ; and the acts of all other virtues relating to our neighbour are commended by it, and so are ascribed to it, 1 Cor. xiii. 4, &c. Hence the apostle command- eth to " put on charity," as the upper garment, " above all those." 2. As the church while rent asunder is a dis- jointed and lame body, unfit for discharging those actions which are competent to it, (the rent and scattered members not working together for the church's good, but rather employing their parts, and abusing their esteem for graces, to their own mutual prejudice ;) so, such is the nature and power of this grace of charity, that it knitteth together all these scattered members, and makes their graces and gifts subservient to the good one of another, and chiefly to the good of the whole ; so that the church is hereby made a com- plete, entire body, which was lame without it. In this sense " charity " is called " the bond of perfection." Vee. 15. And let the peace of God rule in your hearts, to the which also ye are called in one body ; and be ye thankful. He exhorts, first, unto a peaceable frame of spirit towards others, such as God approveth of ; so that when any strife should arise among them, it might be overruled, and, as it were, judicially composed by this peaceable temper: and this, because they were called by God to entertain peace, and were all members of one body. And secondlj-, he exhorteth unto mutual thankfulness for favours received ; for as all the former duties relate to men as their immediate object ; so it would seem this of " thankfulness " must relate to man also. DOCTRINES. 1. The virtue of peace, importing a sweet quieting of a man's own turbulent affections, such as pride, envy, malice, &c., Isa. xi. 13, and a peaceable inclination towards the procuring and preserving of concord with others, Heb. xii. 14, is most necessary for Christians : " And let the peace of God rule." 2. It is not every peaceable frame of spirit which is to be sought after, but that whereof God is the author and approver ; which for attaining unto, or preserving of concord, will dispense with the loss, not of truth and holiness, Heb. xii. 14, but only of what is our own, especially with the restraining and curbing of our sinful and tur- bulent humours, 2 Cor. xii. 20. So it is " the peace of God," to wit, whereof he is author and approver, which should '■ rule." I 4. Our esteem of peace ought to be such, that when any contention doth arise, our love to peace ! may presently compesce [appease] it, if it be possible ; or, at least, order all our actions which ' we are put to for our own necessary defence ! until it be composed, Gen. xiii. 8, 9 : " Let the I peace of God rule in your hearts." It is a meta- phor taken from judges in plays or strifes, unto whose decree all were bound to stand. | 5. Christians are called in a singular manner j to put on this peaceable temper ; for Christ doth i frequently enjoin it, John xiii. 34 : nothing marreth their work more than the want of it, I whether the thriving of grace in their own heart, or the success of the gospel towards others, 1 Cor. iii. 3 ; they are called to be members of an ex- cellent society, and so ought to be peaceable in it, 1 Thess. V. 13 : "To the which also ye are called." 6. The invisible church of real believers is one mystical body, knit by faith to Christ their head, Eph. iii. 17, and by the bond of love among themselves, John xiii. 3.5 ; and the visible church is one politic body, 1 Cor. xii. 27, conjoined with Christ the head, and amongst themselves by the external profession of the same truths, which union is sealed by their partaking of the same sacraments, 1 Cor. x. 17 : "In one body." 7. The consideration of this, that Christians are one body, is a strong argument to excite imto peace : " In one body." 8. Gratitude and thankfulness for favours re- ceived from others, so as in our affections to prize the receipt, to acknowledge it unto the bestower, and to recompense it according to our power, and as the necessity of the benefactor or common de- cency doth require ; this is a virtue necessary for Christians, as for other causes, so that peace may be kept : peace being broken, as frequently for injuries received, so sometimes for favours not recompensed, 1 Sam. xxv. 7, 13 : therefore unto the exhortation to peace, he subjoineth, " and be ye thankful." Ver. 16. Let the word of Christ dwell in you richly in all wisdom; teaching and admonish- ing one another iu psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. The apostle having spoken of many virtues, and it being almost impossible to speak of all, he exciteth them to the diligent study of Scripture, I as the rule of all virtues ; showing also what use they should make of Scripture. First, for them- selves, that they might be made completely wise by it. Secondly, for others, that they might teach and admonish them by it. Thirdly, in relation to God, they might take matter for spiritual praise unto him from it. DOCTRINES. 1. Ministers should excite people to the diligent study of Scripture ; and people ought to be dili- gent in the study of it, so as they may become CHAPTER in. familiar with it, and it may sink down tlirough the ear and brain to the heart, and reside in it, being fixed there by frequent reading, hearing, meditating upon, Psa. i. 2, and conferring about it, Psa. cxLx. 46 ; whereby also they may attain to a copious measure of the knowledge of it : for, saitli he, " Let the word of Christ," that is, chiefly the Gospel, Heb. ii. 3, not excluding other Scrip- tures (for the prophets were inspired by the Spi- rit of Christ, 1 Pet. iii. 19, and did also write of Christ, John v. 39 ; so that whole Scripture is the word of Christ) : " and let it dwell in you." It is a metaphor, which speaketh inward receiving of it, and familiar conversing with it : "and let it dwell richly," or copiously, " in you." 2. There is that in Scripture which is sufficient to make a man completely wise unto salvation, as containing all things necessary to be believed or practised, 2 Tim. iii. 15; for this is the first fruit to be reaped by the study of Scripture, it affordeth all wisdom : " In all wisdom." 3. It is not only the duty of ministers, but also of private Christians, keeping themselves within their station, and not usurping upon the minis- terial calling, Rom. x. 15, privately to teach and instruct, as also to admonish and reprove one another ; and the knowledge and wisdom which they draw from Scripture, is to be employed for this end, next after the advancing of their own salvation, and not for vain ostentation, profane jesting, or idle jangling, 1 Tim. i. 4, 6 : " In all wisdom, teaching and admonishing." 4. The duties of teaching and admonishing among private Christians ought to be mutual ; there being none so complete for knowledge, so straight in his practice, but he standeth in need to have those duties performed sometimes to him by others : " Admonishing one another." 5. Singing to God with the voice is a profitable ordinance of God's worship under the gospel ; as not only holding forth that which the word read doth, but also staying the heart upon the sweet and lively meditation of the matter which we sing, and is most natively directed to the glorify- ing of God as its proper and immediate scope : " Singing," &c. 6. The psalms of David, and other scriptural songs in the Old Testament, may, and ought to be sung in this part of gospel-worship : for saith he, " in psalms, hymns, and spiritual songs, sing- ing," &c. or rather, " singing in psalms, hymns," &c. for so the words may be rendered : now all agree that hereby are designed the psalms of David, and other scriptural songs, though there be some difference about the kind of songs which are intended to be expressed by every one of those in particular. 7. That this piece of gospel-worship may be gone about acceptably, first, our songs would be spiritual, and this not only for the matter, but because of the assistance of God's Spirit, and of a spiritual frame of heart which is required for singing aright, Eph. v. 18, 19. Secondly, they would carry with them a kind of delectable edi- fication to the hearers, as being sung with grave and melodious tones, and so, as the matter which is sung may be understood by others, 1 Cor. xiv. 1.5. This is " to sing with grace," or, in a deli- cious and edifying strain, so is the word taken, chap. iv. ver. 6. Thirdly, except the heart and i inward affection be stirring in this duty, the outward grace and delectation which is in it serveth for no purpose : " Singing in your hearts." Fourthly, in singing, the heart ought to be taken up immediately with the thoughts of praise unto God, arising from the consideration of the matter, which will always furnish a heart rightly dis- posed with some thoughts of that kind : " Sing- ing in your hearts to the Lord." Ver. 17. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. He giveth a common rule for all our actions, that they be undertaken in Christ's name, and that thanks be given to God the Father through Christ for the event or success of them. DOCTRINES. 1. Christians are not left to their liberty, nei- ther in things necessary, nor yet altogether in things of their own nature indifferent, neither in their words nor deeds, nor yet their thoughts, (for those are deeds or actions of the mind and inward man,) to do as they please in them ; but are tied to walk by a rule : and particularly they are to be ruled by Christ's command, with in- calling of his help, and aiming at his glory in what they do. For " doing in his name," import- eth all those three, Matt, xviii. 20 ; Luke x. 17 ; Psa, xxxi. 3 ; and however it be impossible to have an actual purpose to glorify him, and em- ploy his help actually for every thought, word and deed, yet the heart would be habitually in- clined to do all things in his strength, and for him ; and in solemn and weighty actions there ought to be an actual purpose of this kind ; " And whatsoever ye do in word or deed, do all in the name of the Lord Jesus." 2. They who do all things in Christ's name, will have still abundant matter of thanksgiving to God in the close of their action, whatever be the event ; " Do all things in the name," &c. " giving thanks." 3. We ought to acknowledge thankfully our obligation to God for the success and event of our lawful undertakings, not sacrificing to our own net, or burning incense to our own drag, Hab. i. 16. " Giving thanks to God, and the Father," or " God, who is the Father :" (see upon chap. i. ver. 3,) which excludeth not the other two Persons ; but the Father being the fountain of the Deity, from whom, as the prime author, all good things are derived to us, by mediation of the Son, the Holy Spirit working them in us ; therefore, that the order both of nature, and of operation may be pointed at, for the most part we express the Father both in our prayers and praises, not excluding the other two Persons. 4. There is no address to the Father in any duty whether of prayer or praise, so as to be borne through, or accepted in it, but through Jesus Christ : " Giving thanks to God and the Father by him." EXPOSITION OF COLOSSIANS. Ver. 18. Wives, submit yourselves unto your own husbands, as it is fit in the Lord. In the second part of the chapter, from this verse to the end, he treateth of these duties which relate to Christians, as they are members of a family ; and as there are in every complete family three pairs, to wit, husband and wife, parents and children, masters and servants, whereof the lat- ter is always inferior to the former, so he points at the duty of each of those, and still beginneth with the inferior first, 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 also : and first he presseth upon wives their duty, to wit, subjection to their husbands, from the conve- niency of it ; and qualifieth their subjection, that it be " in the Lord." DOCTRINES. 1 . It is not sufficient for Christians to go about general and common duties of Christianity, but those other duties which belong to them as being in such a state of life, to wit, as magistrates, mi- nisters, husbands, wives, &c. must be in a special manner made conscience of : for the apostle having exhorted unto those common virtues, doth now press such duties as concern Christians in their particular vocations : " Wives, submit your- selves," &c. 2. It is much for the advantage of religion, that particular families be well ordered, the whole church being made up of those ; hence he press- eth much those duties which belong unto Chris- tians, as they are members of families ; " Wives, submit yourselves," &c. 3. The sum of a wife's duty unto her husband is subjection, which comprehendeth a reverend esteem of him, Eph. v. 33, respectful speaking of him, and to him, 1 Pet. iii. 6, and obedience to him in things lawful, 1 Pet. iii. 5, 6. " Wives, submit," or, " subject yourselves." 4. However a woman's own husband may come far short of others in parts, gifts, and every other thing which deserveth reverence and sub- jection, 1 Sam. XXV. 17 ; yet because of the ordi- nance of God, and that peace may be kept be- twixt man and wife, she is to submit to her own husband, respecting none so much as him, de- pending upon none, and following the counsel and direction of none so much as his ; for so the apostle commands, " submit unto your own husbands." 5. Whether we consider the ordinance of God enjoining, or the infirmity of the woman, as being of the weaker sex, or the great inconveniency of jealousy, hatred and strife which followeth upon the denying of this subjection, it will be found most convenient, equitable and just, that " wives be subject unto their husbands, as it is fit." 6. The subjection which a wife doth owe unto her husband, is in the Lord Christ, so that in the first place she is to subject herself to Christ, and from love unto him, to subject herself to her husband ; whence it will follow, that she is to obey him only in things lawful, and to look upon her subjection as service done unto Christ, which may give her comfort against an unkind return from her husband ; the Lord." for he saith. Ver. 19. Husbands, love your wives, and be not bitter against them. He exhorteth husbands to love their wives, as the sum and fountain of all other duties which they owe unto them, and forbiddeth bitterness towards them. doctrines. 1 . As the Lord hath not tied inferiors to their duty, leaving superiors at liberty to do what they will in theirs ; so the mutual discharge of duty betwixt superiors and inferiors, man and wife, parent and children, master and servant, is a great encouragement for every one to set about their own duty, as having not only tlie command of God for it, but an answerable return from those to whom they do that duty ; hence, having pressed upon wives their duty, he doth the like unto the husbands, and so in the rest : " Hus- bands, love your wives." 2. The sum of an husband's duty towards his wife is to love her : there ought to be love in affection, and that most ardent, Eph. v. 2.5, and love kything [appearing] in its eflects, so as that he delight to dwell with her, Prov. v. 18, 19, so as that he lovingly direct and instruct her, 1 Cor. xiv. 35, and so as he provide for her in all things according to his power, which either her neces- sity, or dignity of her rank doth call for, 1 Tim. V. 8. " Husbands, love your wives." 3. Bitterness in husbands towards their wives is a sin to be eschewed much : he is to eschew bitterness in his affections, so as not to hate her, or cold-rifely to love her, Eph. v. 29 ; bitterness in words, so as not for light causes to upbraid her, or speak contumeliously of her, Prov. v. 18. And most of all, bitterness in deeds, which con- sists in giving her little or no trust in the family, Prov. xxxi. 15, and withholding from her things necessary for her supply, 1 Tim. v. 8 ; and in beating her, which is contrary both to the law of God, Eph. V. 29, and nature, so that very hea- thens did abhor it : " Be not bitter against them." It is a word taken from unsavoury meats, pointing that his conversation in all things should be de- licious, sweet, and meek. Ver. 20. Children, obey your parents in all things: for this is well-pleasing unto the Lord. He commandeth children (under which, ac- cording to the Scripture-phrase, are compre- hended sons and daughters-in-law, &c. Ruth i. 11, 12, &c.) "to obey their parents in all things," to wit, which are not forbidden by God ; and that because hereby they do acceptable service to God. DOCTRINES. 1, The sum of children's duty towards their parents, is obedience : the Greek word signifieth obedience flowing from inward respect and re- verence, which is to be testified by reverent CHAPTER III. 367 speaking of them, and to them, Prov. xxx. 17, by giving obedience to their just commands, and by thankful recompensing of them, cliiefly if they fall in straits, 1 Tim. v. 4. " Children, obey your parents." 2. Age, or length of days, doth not exempt children from this duty : children indeed, who are foris-familiate [have left the family], are not tied to cohabit with parents, and to care for their aiFairs according to their direction, Gen. ii. 24, (which children under the care of parents are tied unto, as being members of the family. Gen. xxxvii. 12, 13,) but they are bound to reverence their parents, and be thankful to them as their necessity requires : for the word rendered " chil- dren," signifieth all who are begotten, whatever be their age : " Children, obey your parents." 3. The obedience which children owe to pa- rents is of very large extent, even to " all things," to wit, not forbidden of God, Eph. vi. 1, which hmitation is insinuated here in the reason of the command, " for this is well-pleasing unto the Lord :" but it extendeth to all other things ; as, if the thing commanded be good, or in its own nature indifferent ; yea, even their rigid and seemingly unreasonable commands in things in- different, are not to be disobeyed. Gen. xxii. 6, if they cannot be otherwise diverted : " Obey your parents in all things." 4. As obedience to parents is very acceptable to God : for it is enjoined in the first command with promise, and in the second table, Eph. vi. 2. So that children may obey their parents aright, it is necessary that their hearts be touched with some reverence towards God, and a desire to please him, which will make them endeavour to please their parents in God, and thei-eby do ser- vice to God : the argument used to enforce obe- dience, beareth this much ; " For this is well- pleasing unto the Lord." Ver. 21. Fathers, provoke not your children to anger, lest they be discouraged. Because parents are apt to abuse their parental authority, and chiefly the fathers, therefore he enjoineth them to use it moderately, not irri- tating their children, lest they turn heartless and discouraged. DOCTRINES. 1. Fathers are so to use their authority over their children, as not to give them just cause of irritation, whether by denying unto them that which is their due in food, raiment, or means of education, 1 Tim. v. 8, or by commanding things in themselves unjust, 1 Sam. xx. 31, 34, or by unjust and rigorous commands about things in their own nature indifterent, or inveighing with bitter words against them, chiefly when there is no cause, 1 Sam. xx. 30 ; and lastly, by beating them either unjustly, when there is no fault, or immoderately, when there is a fault ; for just and moderate correction is necessary, Prov. xiii. 24. " Fathers, provoke not your children to anger." 2. As parents by too much indulgence towards children make them sluggish, petulant, or pro- fane, Prov. xxix. 15, so by their immoderate severity, they make them dull to action, heart- less and discouraged, from whence do flow sick- nesses and death, yea, and sometimes desperate contumacy ; the consideration whereof sliould make parents deal more gently with them, though they are always to keep up their fatherly authority ; for this is given as a reason of the prohibition, " lest they be discouraged." Ver. 22. Servants, obey in all things your masters according to the flesh ; not with eye-service, as menpleasers ; but in single- ness of heart, fearing God. He entereth here upon the duty of servants, whereon he insisteth, not only because their con- dition was most hard, as being for the most part bought slaves ; but also it seemeth several of them, under the pretence of chi-istian liberty, did shake off the yoke, their mastei's being un- converted pagans, whereby Satan did labour to make the gospel odious ; therefore Paul exhort- eth them to obey their masters (who had power over their flesh and bodies) in all things lawful ; and that not only when their masters were pre- sent, as labouring merely to please them, but in sincerity of heart, as fearing the all-seeing eye of God. DOCTRINES. 1. The freedom purchased by Christ, and offered in the gospel, is spiritual, to wit, from the condemning power of the law. Gal. iii, 13, from the dominion of sin, Rom. vi. 18, and the legal ceremonies. Gal. ii. 4. But it is not bodily ; the gospel doth not meddle with a man's outward estate ; as it finds him, whether master or ser- vant, so it leaves him, 1 Cor. vii. 21; for some of i those Colossians were servants before conversion, ' and they remain so after conversion ; " Ser- vants," &c. 2. The dominion which masters have over servants, is only in things temporal and of the flesh : it is not over the conscience, in which respect there is only one Lord and Master, Matt, xxiii. 8, and Lawgiver, James iv. 12 ; for they are called " masters according to the flesh," to denote the extent of their mastership. 3. As the sum of those duties which servants owe to their masters is obedience, which sup- poseth respect and reverence ; so this obedience , is of large extent, to wit, to all things not for- I bidden of God, even their rigid commands are not to be contemned, 1 Pet. ii. 18 ; " Obey in all things your masters." 4. When servants seem respective to their master's person, and careful of what concerneth him, himself being pi-esent, or when they know the thing which they do will come otherwise to his knowledge, but at other times are unfaithful or careless, this is a sin much to be condemned, as evidencing they seek no more but human ap- probation ; so that if they can get the eyes of men sylored [blinded], they regard not the anger of God ; for this is " eye-service" here condem- ned, and he calleth those who are guilty of it, " men-pleasers ;" " Not with eye-service, as men- pleasers." EXPOSITION OF COLOSSIANS. 5. Servants ought to serve their master and to mind his business " in singleness of heart," that is, whether their master be present or ab- sent, whether their actions come to his knowledge or not, they may be always most seriously af- fected towards the thriving of his affairs ; " In singleness of heart." 6. It is only the impression of the awe and fear of God upon the heart, which will make a servant mind his master's business thus : service in singleness of heart, is not to be expected from wicked servants, destitute of the fear of God ; " But in singleness of heart, fearing God." Ver. 23. And whatsoever ye do, do it heartily as to the Lord, and not unto men ; He qualifieth the obedience required, that it be hearty and willing, without grudging, because therein they ought to eye God more than man : for the negative particle doth not deny simply, but comparatively ; so that " as to the Lord, and not to men," is to the Lord more than to men, as Mark ix. 37. DOCTRINES. 1. Servants should do their service willingly, carefully, readily and pleasantly, for then do they it from the heart, otherwise it is neither ac- ceptable to God nor men; for though man do not see the heart, yet heart-unwillingness doth kyth [appear] in a backward and unpleasant carriage ; " Whatsoever ye do, do it heartily." 2. Servants should so go about their duty to men, as therein to look unto God more than man, by doing it because God commandeth it, and in the way wherein he doth command it, and in making conscience of their duty to man out of conscience to God, even when masters fail in theirs, 1 Pet. ii. 18, 19 : and except servants eye God thus, they have but small encouragement otherwise to do their duty heartily ; for he com- mandeth them to " do as unto the Lord, and not unto men," in order to make them do " heartily." Ver. 24. Knowing that of the Lord ye shall receive the reward of the inheritance : for ye serve the Lord Christ. That he may excite servants to their duty, he uscth some arguments, the first taken from that free retribution of tlie heavenly inheritance which Christ shall give unto those who serve him in their calling, and to believing servants among the rest. doctrines. 1. There is no calling so moan or base, which is lawful, and piously gone about, wherein a rich reward is not to be expected from God ; even " servants shall receive the reward." 2. So poor is the reward which servants have to expect from their masters, and what is pro- mised is often so slightly paid, that for their encouragement, they would cast their eye fre- quently upon the reward of this heavenly inherit- ance : for the apostle holdeth it out to be eyed by them, Avhile he saith, " of the Lord ye shall re- ceive the reward of the inheritance." 3. In heaven there is no distinction of servants and sons : all are children and heirs who are j there : even servants " shall receive the inherit- ance" of sons. 4. Whatever reward is promised to any work of ours, it proceedeth not from the worth which is in the work, but from God's free grace, who freely promiseth ; " for it is the reward of an inheritance ;" the word signifieth an inheritance obtained by lot, wherein least of man is seen. 5. Promises have no influence to excite unto duty, except the truth of them be known and believed : divine truths are looked upon by many as fancies, hence there is so much preaching of them, and so little wrought by them : " Knowing that of the Lord." 6. As Christ will have none to serve him for nothing, so the meanest service that is, being done with the right qualifications, is service done to Christ; for so speaketh he here of servants; " ye serve the Lord Christ," and hereby assureth them of the reward. Ver. 25. But he that doeth wrong shall receive for the wrong which he hath done : and there is no respect of persons. Here is a second argument taken from God's judgment to come, whether upon masters or ser- vants who do wrong, confirmed from this, that God is no accepter of persons. doctrines. L Hope of reward is not sufiicient to draw men to their duty, except they be also driven to it by the fear of punishment ; for so much is grounded upon those words, as they speak to servants, to whom the promise was but presently proposed ; " But he that doeth wrong shall receive." 2. So just is God, that he will not pass by those wrongs which are least thought of by men ; such are the mutual injuries of masters and servants ; for he, whether master or servant, " that doeth wrong shall receive for the wrong." 3. The Lord keepeth a proportion betwixt sins and strokes, so that the more wrong a man doth, the sorer shall his punishment be, Heb. x. 29 ; "for he shall receive his wrong," that is, a just retribution according to his wrong. 4. It is usual for people to conceit of some- what in themselves, for respect to which they will not be so dealt with by God, as others, though they be alike guilty ; some do thus con- ceit of their riches, some of their poverty, some of their parts. (See Doctrine 1, upon ver. 11.) For his vindicating God from having any such respect to persons, imports, that it is usual for men to have contrary thoughts of him. 5. There is no such respect of persons with God ; he will spare none for outward respects as being free of all those base passions, which make men wrest judgment for respect to per- sons ; he feareth not the great, he is not pre- posterously compassionate towards the poor, he coveteth not the gold of the rich, and hath no interest divided from that of eternity and jus- tice. Gen. xviii. 25 ; so that with God there neither is nor can be " respect of persons." CHAPTER IV. 369 CHAPTER IV. In the first part of this chapter, the apostle (having set down the duty of masters towards servants, ver. 1,) exhorteth those Colossians unto several duties, as to prayer, ver. 2, and to pray for himself in particular, ver. 3, 4, and to circum- spect walking towards heathens, ver. 5, and to aim at delectable edification in their discourse, ver. 6. In the second part he declareth why he sent Tychicus and Onesimus unto them, whom he highly commendeth, ver. 7 — 9. In the third part are, first, salutations, whereof some were sent to the Colossians from three of the circumcision, who ai-e described and com- mended, ver. 10, 11 ; some from their own min- ister Epaphras, whom he highly commendeth, ver. 12, 13 ; some from Luke and Demas, ver. 14, and the rest from Paul himself to the Laodiceans, ver. 15. And secondly, some directions unto them for use-making of this epistle, ver. 16, and that they would admonish their minister, ver. 17, and so he puts a close to the epistle, ver. 18. Ver. 1. Masters, give unto your servants that which is just and equal ; knowing that ye also have a Master in heaven. This verse seemeth to be a part of the pre- ceding chapter, whether we look to the purpose which goeth before, or to that which doth follow ; wherein he exhorts masters to give unto their servants that which they were obliged, whether by strict law and condition, or by the law of charity and Christian meekness ; and that, be- cause they had a Master in heaven, who would reckon with them if they did otherwise. DOCTRINES. 1 . Masters ought to give unto their servants that which is just, that is, what they are tied unto by the rule of strict justice; as first, food competent to their service and state, Prov. xxxi. 15 ; se- condly, their hire, James v. 4 ; and thirdly, work, wherein they are not to press them rigorously, and above their power, Prov. xii. 10, nor yet suffer them to he altogether idle, Prov. xxix. 21 : for, saith he, " Masters, give unto your servants that which is just." 2. They are also bound to give unto them that which is equal, that is, what they are tied unto by the rule of charity and Christian meekness ; as first, to see that they serve God, which is en- joined to masters in the fourth command ; se- condly, not to do all with them by boast and ter- ror, as if they were beasts, but to draw them on with meekness, as being of the same nature with themselves, Eph. vi. 9 ; thirdly, not to be tyran- nical, by making their will an absolute rule for them, but to hear them when in modesty they produce reason to the contrary, Job xxxi. 13, 14 ; fourthly, to have respect unto their infirmities, by caring for them when they are sick. Matt. viii. 6 ; yea, and fifthly, to let somewhat fall beyond condition unto those who are faithful, Prov. xiv. 35. "Give unto your servants that which is equal." 3. A right to heaven and the heavenly inherit- ance ought not to prejudge a man in what is due unto him of things worldly. A right unto the one doth not enervate, but rather establisheth their right unto the other ; and so they may with- out offence seek and plead for what is due unto them : thus notwithstanding that heaven is pro- mised (chap. iii. 24) to godly servants, yet mas- ters are commanded to " give them that which is just and equal." 4. The greater that men are in the world, they stand in more need to have the terror of God pre sented unto them, that thereby they may be ex- cited to their duty ; for as he proposed a comfort- able promise unto the poor servants, (chap. iii. 24,) so he boasteth masters with the considera- tion of God's greatness ; " Knowing that ye also have a Master in heaven." 5. Superiors and masters should so carry them- selves, as remembering they have one above them to call them to an account ; " Knowing that ye also have a Master in heaven." 6. We would so represent God unto ourselves, as may serve best to restrain from sin, and put us upon our duty ; for to enforce the exhorta- tion, he proposeth God unto them as their " Mas- ter in heaven," which speaketh his absolute do- minion, 2 Chron. xx. 6 ; his omniscience, Psa. xi. 4 ; his holiness, Isa. Ivii. 15 ; and his omnipo- tency, Psa. cxv. 3. So that their sin could not be h.d from him : his holy nature did hate it, he had both right and power to punish it : " Ye also have a Master in heaven." Ver. 2. Continue in prayer, and watch in the same with thanksgiving ; He exhorteth unto the exercise of prayer, and to some conditions required for the right dis- charging of this duty ; as, first, instant and ve- hement persevering in it ; secondly, watchful- ness and fervency ; thirdly, thankfulness. DOCTniNES. 1. The exercise of prayer is necessary for the right performance of commanded duties, it be- ing a mean in the use whereof covenanted strength and influence is conveyed unto us, Matt, vii. 7, without which we can do nothing; for unto the former exhortations he subjoineth, " Continue in prayer." 2. We ought to continue and persevere in this exercise, opposing all temptations mightily which tend to make us quit it: " Continue in prayer." The word signifieth to continue with strength, so as no labour or toll do make us weary, or give it over. Which continuance relateth, first, to" the disposiiion of the heart, being still kept in a fitness to go about that duty when occasion offer- eth ; and next to the actual exercise itself, that it be sometimes every day at least gone about, and always when there is opportunity, though we are not to quit all other duties, that we may be wholly, constantly, and only in this. (See 2 Sam. ix. 13.) 3. That this exercise of prayer be discharged aright, watchfulness is required, a watchfulness especially of the mind; and this, first, before we come to the duty, watching for an opportunity of EXPOSITION OF COLOSSIANS. praying, searching out, and observing those things which may furnish matter for prayer, as God's mercies, and our own escapes. Secondly, in the duty, that we be intent upon it, our graces kept in exercise while we are at it, and what is God's dealing with the soul in it may be observ- ed, as if he straiten, give liberty, hide his face, or show himself gracious. Thirdly, after the duty, as what answers we receive, and lest we be overtaken either with pride for doing well, or with discouragement for our coming short : " And watch in the same." 4. Thanksgiving for favours already received, ought to be joined with prayer, as a choice argu- ment whereby to plead and prevail for new ones, (Psa. xliv. through the whole,) yea, though we should not prevail for the time, yet we owe thanks in that he hath been sometimes entreated, and is only delaying now, until a more fit time, wherein he may give that which is sought, Psa. xliii. 5. " Watch in the same with thanksgiving." Ver. 3. Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds : 4. That I may make it manifest, as I ought to speak. He recommendeth one particular unto their prayers, to wit, that they would deal with God for him and other faithful ministers ; that in that time of persecution chiefly, wherein he was made a prisoner for truth, they might be endued with a spirit of boldness and freedom in the delivery of their message, the subject whereof was most precious, as being a mystery, and a mystery of Christ, and so a most necessary and profitable mystery, ver. 3 ; and that he might be gifted with plainness in preaching, and with all other pro- perties requisite in an able and faithful preacher, ver. 4. DOCTRINES. 1. Christians are bound to pray for others as well as for themselves, and chiefly for their mi- nisters, and for every one as they are less or more instrumental in the work of Christ: so Paul, who was much employed in the work of the gospel, enjoineth, " Withal, praying also for us." 2. Those only are fit to pray for others, who are making conscience to pray for themselves ; for the apostle having exhorted them, ver. 2, to pray indefinitely, (which certainly containeth princi- pally the duty of every man's praying for him- self,) here subjoinith, " Withal," and "also pray- ing for us." 3. Whatever a minister be for abilities and graces, it becometh him well to seek the help of God's people committed to his charge, for his further enabling to go about the duties of his calling, and especially he is to seek the help of their prayers, for even Paul seeketh this from those Colossians : " Withal praying also for us." 4. In times of persecution chiefly, a faithful minister will be more anxious and careful for the thriving of the gospel and work of God, than for his own particular interest. If it go well with the gospel, come of him what will, he is well. So Paul (though lying in bonds) urgeth upon them to pray, not so much for his own liberty as the gospel's ; not that the prison doors might be open, but " that God would open to them a door of utterance." 5. Holy boldness and freedom is much to be wished for in a minister, that so he may speak all seasonable truths. Acts xx. 27, and to all per- sons, 1 Tim. V. 20, 21, and at all times, 2 Tim. iv. 2, and may speak then\ as the truths of God with courage and authority, 1 Kings xxii. 14. This holy boldness and freedom is meant by the " door of utterance," as the apostle himself ex- poundeth it, Eph. vi. 19, 20 : "' That God would open unto us a door of utterance." 6. There are many difiiculties to be overcome before a man can attain unto this holy bold- ness, and those such that only God can remove them. There is a difficulty to find out pertinent matter, and to vent it when it is found ; partly through want of courage, partly through the suspending sometimes of Divine influence. And there is a difficulty to vent it rightly; that is, first, confidently, arising either from want of ex- perience, or from an evil conscience. Secondly, pertinently, through want of prudence. Hence Paul, speaking of this holy boldness, useth the metaphor of a door, and of a door shut until God do open it : " That God would open unto us a door of utterance." 7. As Christ in his person, natures, and of- fices, and the gospel, which treateth of those, is a mystery ; so Christ and the gospel should be the main subject of a minister's preaching. He ought so to preach the law, and press duties, as that the due relation betwixt Christ and those may be clearly held forth ; Christ being the end of the law for righteousness, Rom. x. 4 : " To speak tlie mystery of Christ." 8. Persecution for the gospel tendeth to the advantage of the gospel: the more it is sup- pressed, the more it groweth. Paul is " in bonds," and yet he preacheth. Acts xxvi. 29. 9. Then are people chiefly to bear burden with their ministers by praying to God for them, when they are under persecution for the gospel ; for Paul mentioneth his bonds as an argument exciting them to pray : " For which I am also in bonds." 10. It is a great part of a minister's task, as to preach, so to make what he preacheth plain unto the people, by dimitting himself in the whole convey of his purpose, for method, 2 Tim. ii. 15, style, 1 Cor. ii. 4, and close application, 2 Tim. iv. 2, so far as is possible unto the capacity of the meanest : " That I may make it n)anifest," saith he. 11. Besides this holy boldness and plainness, there are many other things which a minister would advert to in preaching, as that he preach pertinently to the conditions of all, Isa. 1. 4 ; that he speak affectionately and with pity, even to the most stubborn, Jer. iv. 19 ; and patiently, not wearying for want of success, 2 Tim. ii. 25 ; and zealously, with indignation against sin, Isa. Iviii. 1 ; and frequently, 2 Tim. iv. 2 ; and silf-denying- ly ; 2 Cor. iv. 5. These, and many other things CHAPTER IV. 371 I requisite, are all summed up by Paul in this com- prehensive expression, " as I ought to speak." Ver. 5. Walk in -wisdom toward them that arc ■without, redeeming the time. He exhorteth them to wise and circumspect •walking, with relation chiefly to the heathens among whom they did live, who were without the visible church ; and that, in order to this, they should close with every opportunity of do- ing well, and particularly wherein they might gain any of those infidels'to Christ, though Avith much loss to themselves in things worldly. DOCTRINES. 1. It is not sufficient for Christians to pray much, or go about the duties of God's immediate worship, except they also set about other parti- cular duties of a holy life ; so, besides prayer, he enjoineth, " Walk m wisdom." 2. There is great wisdom required in a Chris- tian's carriage towards those who are without, to wit, unconverted heathens without the church, and by proportion those who evidence their non- regeneration by a profane life within the church, Titus i. 16, lest we scare them from Christ, giving them occasion to .speak evil of religion, 1 Tim. V. 14, or we ourselves be infected by them, 1 Cor. v. G : " Walk in wisdom toward them that are without." 3. The loss of credit, riches, case, or not com- ing up to the full extent of our Christian liberty, and that which is our right in things worldly, is not to be stood upon, rather than we lose the op- portunities of doing good, chiefly of gaining a godless man to Christ ; for by the loss of these things, " we are to redeem the time," or oppor- tunity. It is a metaplior from merchants, who prefer the least profit that may be, to thi-ir plea- sures and ease, closely following tlieir business when the markets are best. Ver. 6. Let your speech he alway with grace, seasoned with salt, that ye may know how yc ought to answer every man. He directeth them how to order their speech and ordinary conference, so as it may always caiTy along with it delectable edification unto the hearers, being seasoned with the salt of holy and divine wisdom, whereby they should acquire ability and prudence to answer pertinently in any thing whereof they should be questioned, chiefly about the grounds of Christianity. DOCTRINES. 1. We are not left to run at random in our or- dinary discourses, so as to speak idly. Matt. xii. 36, much less profanely, Eph. iv. 2'J, but are at all times, and with all persons, to have an eye to the good of those with whom we speak, so as both to delight and edify them by our speech ; for this is to speak " with grace :" (see Eph. iv. 29.) " Let your speech be ahvay with grace." 2. That our speech may be with grace, and so both delight and edify the hearers, the salt, not of bitter and satiric jesting, Eph. v. 4, but of divine wisdom, is required; that noisome, putre- fying, and profane discourse may be eschewed, and what we speak may be so ordered upon an exact survey of time, place, and company, as it may prove most savoury and acceptable unto the hearers ; for this is the use of salt, to extract pu- | trefying humours from meats, and make them delicious to the taste, fit for digestion, and good for nourishment : " Seasoned with salt." 4. As Christians should endeavour that mea- sure of knowledge, whereby they may be enabled to give a reason of their faith unto those who ask them ; so it is not sufficient to answer mate- rially to that wherein we are questioned, except we answer in the right manner also, that is, con- fidently, understandingly, reverently, and gravely, not jestingly ; for he saith not " that ye may know with," but "how to answer." 5. The habituating of ourselves to edifying discourse in our ordinary strain, is a profitable mean for growth in knowledge, and the thorough understanding of those things which we know ; for the fruit to be reaped by speaking " alway with grace," is " that ye may know how ye ought to answer every man." Ver. 7. All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellow-servant in the Lord: 8. Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts : 9. AVith Onesimus, a faithful and bjloved brother, who is one of you. They shall make known unto you all things which are done here. In the second part of the chapter, the apostle (having commended Tychicus from the esteem which he had of him, and from his ministerial calling,) showeth, he had sent him to them, to give them certain information concerning his own case, and to return unto him certain in- formation concerning theirs ; and that he might prove comfortable unto them by his presence, preaching, and otherwise, ver. 7, 8. And joineth Onesimus with him in the commission, whom he also commendeth as a faithful Christian, beloved of Paul, and, as it would seem, their own coun- tryman, ver. 9. doctrines. 1. It concerneth a minister much to be of a good report among, and well esteemed of by people, that so the word may be the more readily received from him ; for this cause Paul, being to send Tychicus to comfort their hearts, commends him much unto them, as a Christian, whom he himself loved dearly, "who is a beloved bro- ther ;" as a minister who was faithful for his Master, " a faithful minister ;" as one whom Paul EXPOSITION OF COLOSSIANS. had associated to himself sometimes as a col- league in the work of the miuistry, Acts xx. 4 ; I " And fellow-servaut in the Lord." I 2. It is good to be rightly informed of the i state of those who are sufferers for Christ, that I -we may accordingly sympathise with them, Heb. xiii. 3, be preparing for the like sufferings, John XV. 20, and encouraged by their constancy, Phil, i. 14 ; for Paul sendeth Tychicus to inform them of his case. 3. The carriage of those who suffer for trutn, ought to be such as they need not be ashamed who should know of it ; "Paul sendeth Tychicus " to declare all his state unto them." 4. Public and common reports, especially of j things at a distance, are not much to be trusted ; a man may easily wrong both himself and others, by being too credulous of such. Hence Paul sendeth Tychicus to inform them certainly of his case ; " All my state shaU Tychicus declare unto you," and " whom I have sent unto you for the same purpose." 5. It concerneth a minister prudently to in- quire and seek to know the state of those who are committ^^d unto his charge, that he may be thereby directed how to speak to their state ; for " he sendeth Tychicus to know their estate." 6. The carriage of people ought to be such, as they need not be ashamed that those who are over them in the Lord, come to the knowledge of it ; for he sendeth Tychicus, "'that he may know their estate." 7. A Christian sufferer for truth ought not to be so much taken up with his own particular concernment, as not to be affected with the trials and sufferings of others, though possibly they be much lighter than his own ; so Paul, though now in bonds, sendeth Tychicus to strengthen and comfort those Colossians under their present trial from the false teachers ; " And comfort your hearts." 8. As true grace will bring a man to esteem and credit, chiefly with those who themselves I are gracious, and sometimes with others also, for it cutteth off those vices which make men con- temptible, and adorneth with the contrary vir- tues ; so where true grace is, it will make a man reckon interest in all those who have grace, and testify his affection unto them, whatever hath been their carriage formerly, and notwithstand- ing of any present disparity which may be among them otherwise; for here Ouesiaius, whom many take to be the same who is men- tioned in the Epistle to Philemon, and so was once a fugitive servant, is now, being converted, intrusted with an honourable commission, and is owned by this eminent apostle as his beloved brother ; " With Onesimus, a faithful and be- loved brother." 9. Though grace in a person be the main thing which should commend him to us, yet other natural and civil relations ought to have their OM'n deserved weight ; grace doth not dissolve such bonds, but rather strengtheneth them ; so Paul commendeth Onesimus unto them from this, that he " was one of them." Ver. 10. Aristarchus my fellow- prisoner salut- eth you, and Marcus, sister's son to Barna- bas, (touching whom ye received command- ments: if he come unto you, receive him;) 11. And Jesus, which is called Justus, who are of the circumcision. These only are my fellow-workers unto the kingdom of God, which have been a comfort unto me. Here are salutations sent to the church at Co- losse, by three of those who were in Paul's com- pany, and they are described, first, severally from their respective names and other adjuncts; next jointly from their nation, they were Jews ; from their pains in promoting the gospel ; and from their usefulness to Paul himself. DOCTRINES. 1. Distance of place should not cool those af- fections of love and good-will which ought to be among Christians ; for those salutations were outward expressions of their inward love, and they do salute, though at a distance. 2. As little mercy is to be expected from per- secut<)rs, so the cross of Christ, and suffering for truth, is a thing not to be ashamed of; for Paul, as it were, glorieth in the style of " prisoner," though he was used as a captive slave : " Aris- tarchus my fellow-prisoner." The word signi- fieth a captive of war. 3. As real friendship doth not expire with prosperity, so the sharpest sufferings of God's people have some sweet ingredient in them ; for Paul hath a fellow with him while he is prisoner, even Aristarchus, who was his companion in travels, Acts xix. 2, and xx. 4, and now doth not quit him in his sufferings : " Aristarchus, my fellow-prisoner." 4. Such love and respect should be had to those who are faithful instruments in the church of God, that even those who have relation to them, ought to be the more respected, chiefly if they walk in their steps ; so Mark is commended from this, that he "was sister's son to Barnabas," who was separated for the work of God, Acts xiii. 3. 5. Notwithstanding a man hath fallen, to the grief and scandal of others, yet after evidences given of his amendment, he ought to be received and conversed with as formerly; so Mark, otherwise called John, did desert Paul and Bar- nabas, Acts xiii. 13, whereupon arose that hot contention betwixt those two apostles. Acts xv. 37 ; but now having given proof of his remorse for what he did, he is recommended by Paul to those Colossians ; " Touching whom ye received commandments ; if he come unto you, receive him." 6. As folk should not follow the multitude of the kind, from whom they are descended, in an evil course, so th's tendeth much to a man's commendation, when he breaks oft' his evil kind, and is not carried away with them ; for those three were of the Jews, a people for the most part enemies to the gospel, Rom. xi. 28 : " who are of the circumcision," which is mentioned for their commendation, that thougli they were Jews CHAPTER IV. 373 yet they had become Christians, and companions of Paul under bis afiSiction. 7. There is no way which leadeth to the king- dom of glory, but that which is held forth in the gospel. Acts iv. 12; and Christ doth rule in the world by the gospel, subduing thereby the hearts of men to live by his laws, Psa. ex. 3, written in I the gospel, Rom. ii. 16, and exercising govern- ment and discipline in his visible courts, accord- ing to the rules prescribed by the gospel, Matt. xviii. 17, 18. Therefore the gospel in this place is called the kingdom of God, see Matt. iv. 23, Mark iv. 11. "Fellow-workers unto the kingdom of God." 8. This maketh much unto a man's commend- ation, when he hath any hand in the promoting of this kingdom, and especially when his dis- couragements are many, and encouragements are few, from the example of others who should join with him in that work, and do it not : for they are commended from this, that they only of the circumcision were Paul's "fellow-workers unto the kingdom of God." 9. It appeareth hence how small ground there is for the pope's pretended supremacy and head- ship over the church ; the main pillar whereof is, that because Peter was a bishop at Rome, there- fore the pope must be his successor : now beside that they can never prove Peter to have been head of the church, it is certain that he was not at Rome, when Paul wrote this epistle, there being only there then those three of the circum- cision, who were his fellow-labourers unto the kingdom of God : neither is there any word in Scripture to prove, that ever Peter was at Rome, but much to the contrary. 10. The most eminent servants of God in time of persecution, have need of comfort, encourage- ment, and up-stirring, so ready are the best to faint in the hour of temptation, Dan. xi. 35 : but God in mercy doth not suffer them to be desti- tute of some, who are comfortable and encou- raging unto them, when their necessity calleth for it : for saith he, " which have been a comfort to me :" the word signifieth they had been for comfort, counsel, or encouragement unto him ; which supposeth that even Paul had need of those sometimes. 11. As most eminent Christians are ready to acknowledge with thankfulness, how steadable any are made unto them in their suffering case ; so it is matter of no small commendation, to be in any measure helpful, by counsel, advice, en- couragement, or comfort unto those who are suffering for Christ, and any part of his truth : for herein are those three commended, that they had " been a comfort unto Paul," as is acknow- ledged by himself. Ver. 12. Epaphras, who is one of you, a ser- vant of Christ, saluteth you, always labour- ing fervently for you in prayers, that ye may stand perfect and complete in all the will of God. Here are salutations directed from Epaphras, who is described from his country, his office of the ministry, and his affection to those Colossians, testified by his fervent and constant praying to God for them, that they might be gifted with perseverance in universal, sincere, and hearty obedience to the will of God. DOCTRINES. 1. A minister ought not to omit any duty of civility, tending to keep a good understanding betwixt him and his flock : for Epaphras who was their minister, (chap. i. 7,) "saluteth them." 2. The power of a call from God and his people, ought to make a man venture upon appa- ! rent inconveniences, which otherways he were obliged to eschew: for Epaphras, their own coun- tryman, had embraced a call to the ministry among those Colossians ; though Christ showeth a minister is in hazard to meet with disrespect in his own country, John iv. 44. " Who is one of you." 3. As it is the duty of a minister, not only to preach unto, pray with, but also to pray for his flock, and that always when opportunity offereth; so an honest minister, who malseth conscience of this duty in earnest, will find it no easy task, con- j sidering how indisposed he is sometimes to pray for himself. Matt. xxvi. 40; and how many in the flock pray not for themselves. Matt. xiii. 47, &c. and so are a heavy burden unto any who would I pray for them ; and how many they are also, con- j cerning whom God will not be entreated. Matt. | xxii. 14 : thus " Epaphras was always labouring fervently for them in prayer." The word signi- fieth, to be striving in a battle, and in an agony for them. 4. A minister ought not to rest satisfied, that he himself preacheth truth plainly, or that the people committed to his charge attain thereby to the knowledge of truth ; but practice and obedience to the will of God so known must be added, together with p<^rseverance and constancy in their begun obedience, lest by their fiiUing away, they lose themselves, and disgrace the truth : for he prayeth that they " might stand perfect and complete in all the will of God." 5. It is neither the pains of a minister, nor re- solution of a people, Rom. ix. 16, but the power of God, which worketh constancy in the way of holiness, against the stormy blasts of several temptations : for Epaphras " prayeth unto God for it, that they may stand perfect and complete in the will of God." 6. Approven obedience to the will of God, and that which is to be aimed at, is that which is, 1, " perfect," to wit, with a perfection of parts, or sincere, and not hypocritical ; " That ye may stand perfect." 2. Hearty and willing, the af- fections being, as it were, filled with, and carried on by the command ; " and complete," or filled. It is a metaphor from sails filled with wind. 3. Universal, as having respect unto all the com- mandments ; " In all the will of God." Ver. 13. For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis. He confirmeth by his own testimony, what he presently spoke concerning the zeal, or fervent EXPOSITION OF COLOSSIANS. and burning care (for so the woi-d signifieth) which Epaphras had of them and their neigh- bouring churches. DOCTRINES. 1. Men in place and eminence, are bound to give a testimony to the graces and gifts of any whom they know to be deserving; that so the person of whom they testify, may be in better capacity to do good unto others, Avith whom such a testimony will have weight : for Paul giveth as it were a testimonial unto Epaphras, " I bear him record," &c. 2. It is a great part of a minister's commend- ation, that he be zealous or fervently careful for the spiritual good of his flock ; so Paul "beareth record, that Epaphras had a great zeal for these Colossians," the people of his charge, chap. i. 7. 3. A minister's zeal ought to be extended to- wards others of Christ's members, than those of his proper charge, and chiefly unto those churches which lie nearest unto him, as being ia a nearer capacity by their good or evil example, to advance or retard the work of God among his own flock : so Paul " beareth record, that Epaphras had a great zeal for those in Lao- dicea, and Hierapolis," which were neighbouring churches. Ver. -14. Luke, the beloved physician, and De- mas, greet you. Here are some saluttitions sent from Luke and Demas. I I DOCTRINES. I 1. As Christ, when he is about to supply his 1 church with a ministry, will take men of any I calling, whom he pleaseth to choose, and make I them ministers ; so worldly advantage is not to : be stood upon -when Christ calleth : for Luke, the same, as it seemeth, who wrote the gospel, was before a physician, and had now become a mi- I nister; though his former calling would have advantaged him more, chiefly at those times when civil authority did allow no niainteuance ; for ministers ; " Luke, the beloved physician." I 2. Men in place chiefly, should lay out their love and respect so wisely, that it may tend to a man's commendation to be respected by them as being known to lay out their affection upon none but such as are v/orthy of it ; so Paul calleth Luke, " beloved," to wit, by him, that hereby he may commend him to them ; " Luke, the beloved physician." 3. There are many fair professors within the visible church, who may afterwards turn apos- tates, mIu) so long as they keep the mask of a profession, will not be behind with the best in external duties, yea, and often do outstrip others: for this Demas (whom many lake to be the same Mho is spoken of, 2 Tim. iv. 10, to have turned apostate, and as some write, an idolatrous priest) is here among the first iu saluting those Colos- sians : " And Demas. greet j ou." 4. Though judicious ministers may have their own fears concerning such forementioned pro- fessors ; yet so long as they continue in the ex- ternal duties of Christianity, they ought to give unto them that outward respect which is given unto others : but withal ministers would be sparing to engage much in the commendation of any, whom they have ground to suspect will prove such, until time try what they are : for Paul writeth the salutation of Demas among the rest, though it is like he had his own fears con- cerning him ; for he commendeth him not as he did the rest ; " And Demas, gi-eet you." Ver. 15. Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house. The apostle directs them to salute, in his name, the Christians at Laodicea, that so they might be prepared to hear this epistle with greater at- tention : and above all the rest he saluteth one Nymphas, (a man eminent for piety,) and the church at his house; whereby may be meant both a congregation of Christians, to whom he had given his house for a place of public assem- bling to divine worship ; as also his owu family, who were piously instructed, and orderly govern- ed, as if they had been a church. DOCTRINES. 1. People are not so to make use of the re- spect and affection which a public minister carrieth unto them, as to make others equally deserving, jealous of him, as if he did carry no such respect unto them : for the apostle em- ployeth those Colossians, "to salute" in his name '• the brethren which were in Laodicea," as if he had said, let them know, I carry the same re- spect unto them, which I carry unto you. 2. However a minister be tied to respect all the members of the church, and to evidence so much, by discharging all common duties towards them, yet he is bound to put some more respect upon those who are more eminent for piety auioiig them ; that so by his coimtenanciug the appear- ances of piety, he may make it the more desirable and lovely : for Paul " saluteth Nymphas " iu particular. 3. As the primitive church had not the coun- tenance of civil authority to provide, upon the public expense, places for the congregation to meet, and public maintenance for ministers ; so such was the fervour of love to the gospel then, that private Christians did contribute largely and freely for the upholding of it : Charity did move to give more then, than force of law can now : for Nymphas gives his house to be a public place of meeting for the church : " And the church at his house." 4. Masters of families should so train up their household, in the exercise of divine worship, and in a godly con\ ersation, by instructing the igno- rant, 1 Cor. xiv. 35, rebuking and censuring the disobedient and profane, Psa. ci. 7, and by dis- charging all duties of worship, competent to the master of a family, and causing his family to join with him. Josh. xxiv. 15, that they may de- serve the name of a church : so much is imported CHAPTER IV. by those words, " the church at his house," as they contain a designation of his family. Ver. 16. And when this epistle is read among you, cause that it be read also in the church of the Laodiccans ; and that ye likewise read the epistle from Laodicea. He directeth them, that after they have road this epistle themselves, they would cause it to be road in the church of the Laodiceans, who being their neighbours, were infested with the same errors ; and that some other epistle written from Laodicea, either from the whole church or from their ministers, as it seemeth unto Paul, inform- ing hitn of their case, should be read by the Colossians, for better clearing of some passages in this epistle. 1. As Sci-ipture is to be read and perused even by private Christians, so the doctrine contained in Scripture, even that which is expressly di- rected to some particular churches or persons, is of universal use unto all others : thus they are commanded, having read this epistle themselves, to cause read it in the church of Laodicea, as being useful for them also. 2. The helps of other men's writings may, and should, be made use of for the better under- standing of Scripture : for this epistle from Lao- dicea was not written by Paul himself, who had never been there, chap. ii. 1, but by the Lao- diceans themselves : and Paul will have it read for the further clearing of this epistle, which was written by himself: " And that ye likewise read the epistle from Laodicea." Ver. 17. And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it. He directeth them to admonish their minister Archippus (who in the absence of his colleague Epaphras had the more burden, and it seemeth had fallen somewhat slack) both to consider the nature and weight of the ministerial charge with which he was intrusted by Christ, and that he would faithfully discharge all the parts of it. DOCTRINES. 1. There is no ground from this Scripture, for placing a power of jurisdiction in people over their ministers, to call them to a judicial account, and to inflict the censures of the church upon them : for all that is here said, inferreth no more than an admonition from charity, which any private Christian might have given to their min- ister, and not an authoritative censure or re- buke : Paul speakt'th otherways, when he would establish any power of that kind ; as 1 Tim. vi. 17 ; " Charge them that are rich," &c., but here, only " say unto Archippus." 2. As the best of ministers are ready to fall slack in their duty, and have need of up-stirring, they have so much to do, 2 Cor. ii. 16, and for the most part see so small fruits of what they do, Isa. xlix. 4 ; so it is the duty of people to have an eye upon their minister, how he dischargeth his office, and when they see a fault in him, to tell himself of it, admonishing him for it : but withal, they would do this in love, and so, as they may evidence all due respect both to his person and function : for he directeth them to "say unto Archippus, take heed to thy min- istry," and not backbite or rail upon Archippus. 3. That a man may conscientiously go about his calling, he would know the nature of such a charge, and what it requireth : particularly a minister would know ; first, that his calling is a " ministry," a laborious service, or a woi'king, as it were, through dust and mire : for so the word signifieth. And secondly, that however the designation of the person unto the ministry be from man, Acts vi. .3, and xiv. 2.3, yet the office itself is from Jesus Christ, to whom he must be accoimtable for his carriage in it : for, saith he, " say unto Archippus, take heed to thy ministry, which thou hast received in the Lord." 4. It is not sufficient for any man, chiefly for a minister, to know the nature of his calling and what it doth require, unless also he make con- science to discharge it when it is known, and to discharge all the parts of it, that so he may fulfil it; "That thou fulfil it:" so were they to say to Archippus. Ver. 18. The salutation by the hand of me Paul, Remember my bonds. Grace be with you. Amen. This verse containeth the conclusion of the epistle, which he showeth was written with his own hand, and not by a secretary, as the rest of the epistle was : and in it, having saluted them, he craveth they would remember his bonds, and wisheth unto them God's grace and favour, with all sp'ritual benefits flowing from it. DOCTRINES. 1. Satan's malice and man's impudence, did come to that height, even while the apostles themselves were alive, as to endeavour the cor- rupting of Scripture, by calling that Scripture which was not : for to prevent such impostures, Paul writeth the salutation with his own hand, that the epistle may be known to be his, 2 Thess. iii. 17. " The salutation by the hand of me Paul." 2. God hath sufficiently provided in his word against the foremeutioned evil, by putting such marks upon Scripture, as may be a clear diiFer- ence betwixt it and all human writings; Paul's own hand-writing did serve for such a mark in his epistles ; " The salutation by the hand of me Paul : " and though this mark doth not ex- tend unto all Scripture, neither can it give faith now, the first copy of his epistles being lost ; yet there are other marks or arguments taken from Scripture, whereby it doth sufficiently evi- dence itself to be the word of God, as the con- sent of all its parts, though written at diverse times and by several hands ; the fulfilling of its I 376 EXPOSITION OF COLOSSIANS. prophecies, the majesty and simplicity of the style, the power of its doctrine, &c. 3. As the most eminent servants of Christ may be put to personal suiFerings for truth ; so it is the duty of all Christians to remember them under their sufferings, so as to pray to God for them, ver. 2. 3, to see the worth of truth, for which they suifer in their resolute undergoing of the cross, and suffering for it. Acts xxi. 13, so as to fore-arm themselves for the like suffer- ings, John XV. 20, and to supply them also in their outward necessities, Phil. iv. 14. In order to all those, it seemeth, Paul had desired them to " remember his bonds." 4. Though Christians may use an ordinary form of words in saluting of, and expressing their best wishes unto those with whom they converse ; yet they ought to be real, and not formal only in using of it, as understanding I what they wish, and being affectionate and sin- 1 cere in their wish : for Paul doth affix his amen j unto his ordinary farewell wish : " Grace be I with you. Amen." TO THE READER. Christian Reader, Whkn the design of giving the sense and use of the Scriptures so briefly as might be, was set on foot by some who looked upon it as very useful for the present and succeeding generations, the reverend author of this piece was prevailed with to take a share in that undertaking ; from whom much service of that kind, considering his abilities and indefatigableness in his studies, might have been expected, if, as himself else- wnere intimateth, his papers upon some books of Scripture had not been destroyed by a sad acci- dent, in the times of our calamity and trouble. Notwithstanding which discouragement, he fell to work again, and did go through the Epistles to the Galatians, Ephesians, Philippians, and Colos- sians, his expositions upon which were published in his own life-time ; and left this Exposition upon both the Epistles to the Thessalonians ready to be transcribed for the press, some time before his death. I shall not here insist to give any full character of this reverend person, who, having served his own generation by the will of God, is now fallen asleep and doth rest from his labours, and who being dead, yet speaketh, by the savoury effects of his faith, love, and patience, expressed in his personal walk and ministerial administrations, besides what his public writings do declare con- cerning him. His piety, learning, prudence, and moderation, and that in very contentious and distracting times, were not only well known and much esteemed in the congregation where he served, and the province wherein he lived, but did render him very famous throughout this na- tional church. Such as conversed with him in ordinary, and were acquainted with his studies, did discern more of his spirit and abilities than himself was willing to make show of; and were convinced that (beside his abilities for explicat- ing and applying of the Scriptures in this more plain and compendious way, and for enlarging and pressing of Scripture truths, with solidity and seriousness in his ordinary preaching) he was a man of a deep reach, and well fitted for giving of advice in perplexed and intricate cases, whereof not a few did occur in his time ; and, withal, well furnished for discussing of contro- versies, and stopping of the mouths of gain- sayers ; whereof he gave an ample proof, when, in public preaching, he did solidly and perspicu- ously examine and refute these errors which of late did infest this church and island. But (for- bearing to write eulogies of him whose true worth did set him far above the commendation of such a one as I am) all that I need to say at this time is, that, as I doubt not, thy acquaintance with what of his is already published, will sufficiently commend unto thee what further of that kind hath flowed from his pen ; so I dare assure thee, upon unauestionable evidence, that this piece is genuine, and the work of Mr. Fergusson : the copy made use of at the press being transcribed from the original written with his own hand, and revised by two of his brethren in these parts ; from one of whom I received it, that I might also read it over before it went to the press. And though I be otherwise crowded with abundance of work in my present service, yet I have taken some time to peruse it, to my own very great satisfaction. It remains therefore, Christian Reader, that thou study how to improve this advantage, which, among others, is, by the good providence of God, put into thy hand; lest in a time wherein many means of knowledge do abound, the in- crease of ignorance, atheism, and popery prove a sad plague and snare, and the abuse of light provoke God to send darkness wherein no man can walk. From which that thou may be de- livered, is the prayer of Thy servant In the work of the Gospel, Geokgi; Hutcheson. EXPOSITION THE FIRST EPISTLE OF PAUL TO THE THESSALONIANS. THE ARGUMENT. A U L having planted a church at Thessalonica, the chief city of all Macedonia, Acts xvii. 1, &c., he was driven from thence as far as Athens, by ^^ the violence of the unbeliev- ing Jews, Acts xvii. 5 — 15. And having heard what sad things this church did suffer from those unbelieving Jews, and also from Pagans, chap. ii. 15, he sent Tiniolheus to them to establish and comfort them, chap. iii. 2, upon whose return, together with the glad tidings brought by him of their constancy in the doc- trine of Christ, Paul doth write this Epistle unto them, chap. iii. 6, 7. His scope wherein is, partly, by a relation of their conversion to and constancy in the faith of his own ministerial car- riage when he was among them, and of the soli- citous care he yet had of them, notwithstanding of his absence from them, to engage them yet further to constancy and perseverance in the doctrine received for the time to come ; which he laboureth to effectuate in the first principal part of this Epistle, chap. i. 2, .3. And partly to incite them unto several duties of a holy life, which he doth endeavour in the second part of this Epistle, chap. iv. and to ver. 23 of chap, v., having at the close of chap, iv., from ver. 14, occasionally intermixed a doctrinal truth, con- cerning the state of believers after death, and Christ's com.ing to judgment. And lastly, he concludes the Epistle by praying for them^ and commending some things unto their care, from ver. 23 of chap. v. to the end. CHAPTER I. The first part of this chapter contains the iu- scription of the Epistle, ver. 1. In the second part he propounds and prosecutes a strong motive to perseverance and constancy, to wit, the esteem he had of their gracious receipts from God, to ver. 8, and the general fame thereof in all the churches, to the end. And more particularly he doth first make entry to this purpose, by giving thanks to God for them, ver. 2. And next, he prosecutes it by giving reasons for his thanks- giving : I. The cardinal graces of faith, love, and hope, which he observed in them, ver. 3. 2. The knowledge he hadof their election, ver. 4. 3. That the gospel was preached by him and his associates, in life and power among them, ver. 5. 4. The excellent fruits of the gospel preached, in making them conform to Christ and his ser- vants, ver. 6, which he amplifieth ; first, from this, that they became ensamples for imitation unto their nearest neighbours, ver. 7, 8. Next, from the general report and fame of their graces, which had spread itself far and near, ver. 8, which he maketh appear from this, that foreign churches did give him an account, both how God did countenance his ministry among them, ver. 9, and of the saving fruits thereof towards them, to wit, the work of their conversion, and the sincerity of that work, evidencing itself in a two- fold fruit of their conversion, 1. Their doing service to God, ver. 9. 2. Their hopeful ex- pectation of Christ's second coming, ver. 10. Ver. 1. Paul, and Silvanus, aud Timotheus, unto the church of the Thessalonians tvhick is in God the Father and in the Lord Jesus Christ : Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ. In this verse is the inscription, declaring, first, who was the immediate penman of the Holy Ghost in writing this Epistle, to wit, Paul ; to- gether with the joint asserters and approvers of the truth contained in it, to wit, two of his asso- ciates in the work of the ministry, while he was at Thessalonica ; Silvanus, the same as it seem- eth with Silas, Acts xvii. 4, and Timotheus, an Evangelist, 2 Tim. iv. 5, and of great reputation in this church, chap. iii. 2, 6. Secondly, to whom the Epistle was directed, who are described from their spiritual state ; they were a church called from the world and idols, to serve the true EXPOSITION OF I. THESSALONIANS. and living God, ver. 9, from the place of their habitation at Thessalonica, and their relation "to God the Father," and to Christ the Son; in •whom they are said to be, because of their wor- shipping of and union with God in Christ, whereby the true church is distinguished from heathens and Jews ; an union, I say, either ex- ternal in all visible church members, or internal also in real believers. (See upon Phil. i. 1. Doct. 6.) Thirdly, the apostle's usual salutation or comprecation, whereby he prayeth for " grace " and " peace " unto them. See these words ex- plained upon the former epistle. Beside what hal h been observed already upon the inscriptions of .he former epistles, learn, 1, it is the duty of Christ's ministers, not only to endeavour seriously that a people turn from idols to God, and that a church of Christ be set up among them ; but also to take notice how the work of God doth afterwards thrive with them, what obstructions are in the way of their pro- gress, and how they may be useful for removing these obstructions, and promoting the work of grace among them, and to lay out themselves to the utmost accordingly, and this whether they be present with them, or absent from them ; for Paul having, by the help of Silvanus and Timo- theus, planted a church among the Thessalonians, did perform the pre-named duties afterwards, even when he was absent from them, as appears by the inscription of this epistle. " Paul, unto the church of the Thessalonians." A minister of Christ is not always, or ordinarily, to inculcate his own ministerial dignity and au- thority upon the people, except when it is evi- dent that his so doing may contribute to advance his Master's work, lest otherwise his hearers judge him a man vain-glorious and arrogant, as seeming to be much delighted in reiterating that often, which tends to set forth his own praise, 2 Cor. iii. 1 ; for because (as it seemeth) this church did not question Paul's apostolical authority, there- fore he doth not assert it, nor design himself by it as he did to other churches : " Paul, unto the church," &c. 3. The Spirit of the Lord in Christ's ministers makes them of such an humble condescending temper, in order to their gaining ground upon the Lord's people, as they will not stand to stoop somewhat below what they are, and to make use of all lawful means and helps which may serve to procure respect unto their message among the people, even of such as are below themselves, and whereof they have no need ex- cept in order to that end ; for though Paul's apostolic authority was suflBcient in itself to commend the following truths unto the church of God, Gal. v. 2 ; yet because bis two associates had great weight among the Thessalonians, he doth join them to himself, though far inferior to himself, that by all means he might procure the more respect imto his doctrine : " Paul, and Sil- vanus, and Timotheus, unto the church." 4. It is but small advantage unto a people or society that they bear the name of a church, except they have the marks and characters of a true churcl), whereof this is one, that they wor- ship the unity of the Godhead in plurality of persons, and acknowledge Jesus Christ the second person in his mediatory office, and that by our union with him we come to be one with the Father ; for all this is implied, while they are said to be in God the Father, and in the "Lord Jesus Chiist; whereby he doth distinguish them from all false churches, whether of Pagans, who are not in God but in idols; or of Jews, who worship not a Trinity, nor God in (Christ; " Which is in God the Father, and in the Lord Jesus Christ." 5. Even those who have obtained grace and favour from God, have yet need of more grace for preserving them in that state of grace where- in they are, Rom. xiv. 4 ; for increasing the sense and manifestation of it, Psa. li. 8 — 12 : for pardoning and subduing these evils, which other- wise mijht provoke the Lord to withdraw it, 1 Jchn ii. 1 ; and for enabling them to grow in the graces of his Spirit, that they may in some measure walk suitable to his grace and favour, John XV. 28 ; for Paul wisheth for grace even to these Thessalonians, a great part of whom were in a state of grace and favour already ; " Grace be unto you." 6. The Lord's ministers, in the entrance of their labours towards a people, would endeavour to have their own hearts really affected with en- larged desires after the people's good, both spirit- ual and temporal ; that all their pains taken among them flowing from this fountain, and not from base, carnal, and selfish motives, 1 Pet. v. 2, may be the more acceptable to God, 1 Pet. v. 4, pleasant and easy to themselves, as flowing from an inward principle, 2 Cor. xii. 15 ; more blessed of God for gaining ground upon the people, (chap. ii. ver. 7, 8, with 13,) and the more heartily entertained and accepted of by them, especially when these enlarged desires of minis- ters towards their good are made known unto them. Gal. iv. 13 — 15 ; for therefore doth our apostle not only labour to get his heart so affected, but ordinarily in the entry of his epistles maketh so much known unto those to whom he writes : '• Grace be unto you, and peace," &c. Ver. 2. We give thanks to God always for you all, making mention of you in our j)rayers ; The apostle's scope being to excite those Thes- salonians unto constancy in the faith and doctrine of the Gospel, he doth for this end make known the good esteem which he and his associates had of them, in so far as they did always, that is, in all their immediate addresses to God, make con- science ; first, of thanksgiving to God for them all, to wit, because of the graces of God's Spirit after mentioned, which they in charity, and from some speaking evidences, as it seems, did judge (for what they knew) were bestowed upon them all. Secondly, of praying to God on their behalf, to wit, for constancy and growth in (he know- ledge of the gospel, and practice of true piety : so chap. iii. 12, 13. Hence learn, 1, A begun work of grace in us is then improved aright, when we do not draw an argument fostering laziness and sloth from it ; but are thereby incited to hold fast what is already received, and to seek after more : for Paul's scope is to incite them unto constancy, CHAPTER I. 383 and further progress by making them know what thoughts he had of God's grace already in them, in this and the following verses ; " We give thanks," &c. 2. We should endeavour so to speak unto others of these saving graces which are in them, as thereby they be not pufted up with conceit ; but made in all their richest receipts to see matter of humiliation in themselves, and of thanksgiving unto God : for therefore Paul being to let them know how much he esteemed of their graces, maketh enti-y to his purpose, not by setting forth their praises, but " by giving thanks to God" on their behalf, teaching them to do the like. 3. It is the duty of the Lord's people, in their immediate addresses to God, to present the case one of another before the Lord, and to be suit- ably affected with it, both with their enjoyments to thank the Lord for them, and with their wants to pray to God that he would supply them ; and especially a minister ought to be affected thus to the people of his charge, for so was Paul and his associates : " We give thanks, making mention of you in our prayers." 4. Then do we discharge this duty Mhich we owe one to another faithfully, when we do it constantly, and always when occasion is offered to approach unto God for ourselves, otherwise our seldom discharging of this duty doth speak it is not minded seriously or affectionately ; for Paul gives thanks to God "always" for them. 5. Concerning the extent of Paul's charity towards them all, so as to take matter of thanks- giving to God from all and every one of them, see upon Phil. i. 7, Doct. 3. 6. As the duties of prayer and praise go well together, and do mutually contribute for the help one of another, so we would make such a discovery unto others of the good that is in them, to make them thankful, and set them upon the duty of praise, as to make them also know there is much good yet wanting to keep them humble and to set them upon the duty of prayer ; for Paul doth both these, while he showeth them he not only giveth thanks for the good they already had, but also prayeth for that which was yet lacking : " Making mention of you in our prayers." Ver. 3. Remembering, without ceasing, your work of faith, and labour of love, and pa- tience of hope in our Lord Jesus Christ, in the sight of God and our Father ; The apostle prosecutes the forementioned scope, by giving reasons of his often thanksgiving to God for them : and, first, in this verse he showeth that those graces which he, with his associates saw kything [appear] in them, had left such an impression upon them, that they could not but without ceasing, or whenever occasion offered, make mention of them both to God and men : of which graces he reckoneth three, in the exer- cise whereof all religion doth consist, 1 Cor. xiii. 13. First, faith, whereby we assent in our understandings to the truth of all God's word. Acts xxiv. 14, because of his authority who hath revealed it, John iv. 24, and are acted in our will and affections suitable to what those truths do hold out, Ileb. xi. 13 ; but do especially rest on Christ for salvation, that good thing offered in the promise. Acts xvi. 31. Secondly, love, whereby we wish well to, Psa. xl. IG, Matt. V. 44, and desire to be one with, 2 Cor. v. 8, Gal. V. 12, with 15, and do acquiesce and rest satisfied with what goodness and perfection we find in, Psa. xviii, 1, 2, Prov. xvi. 13, both God and man, (especially his saints,) each in their own order. Matt. xxii. 37—39. Thirdly, hope, whereby we do firmly expect, Rom. viii. 25, Phil. i. 20, those good things which God hath promised, and are not yet performed, Rom. viii. 24. Next, he amplifies, first, each of those graces from their effects : to faith he ascribeth a work, not only because it is the work of God's Spirit in us. Col. ii. 12, but also because it actually work- eth by love. Gal. v. 16; purifieth the heart, Acts XV. 9, and is an active principle of all good ofiices which we perform towards God or man, Rom. xiv. 23, Heb. xi. 6. To love, he ascribeth labour. The word signifieth such labour as wasteth and wearieth the spirit, 2 Cor. xi. 27, whei-eby he intimateth their unwearied industry, wrestling through much discouragement and difiiculty, for the furthering the good of God's church and distressed members thereof. And to hope he ascribeth patience, it being hope in the Lord Jesus Christ, or a well-grounded expectation of eternal life wrought by Christ, and relying on Christ, which makes the person who hath it christianly patient, and courageously resolute to endure all hardships he can meet with, until the good thing promised be at last performed, 2 Cor. iv. 16 with 18. Secondly, he doth amplify them all jointly, by their sincerity and soundness implied in this, that they were studious of those virtues as in the sight of God, see Gen. xvii. 1 ; and by the great encouragement they had to that study, from their common and joint interest in God as their " Father." DOCTRINES. 1. It is a Christian duty incumbent to all, and especially to ministers, through virtue of their office, to be much taken and affected with the good we perceive in others, so as length of time, distance of place, or multiplicity of other busi- ness, make us not forget it ; and that while we remember it, we do not suppress it, or the de- served commendation of those in whom it is, that so we may thereby prevail both with our- selves and others to follow and imitate it, Rom. xi. 14, and especially to bless the Lord for it : for Paul, though now at a distance, and much involved in other affairs, both of his own and of public concernment, doth yet a long time after, always when occasion offered, call to mind and commemorate the graces of God bestowed upon these Tliessalonians, as a ground of thanksgiving to God, both by himself and others : " Remem- bering without ceasing." 2. Then do we rightly remember the graces of God, parts and abilities of others, when the remembrance of them doth not produce discou- ragement, carnal emulation, and envy in our- selves. Numb. xi. 29, or flattering applause unto 384 EXPOSITION OF I. THESSALONIANS. those who hate them, Prov. xxiv. 5, but matter of thankfulness to God who gave them : for as appears from the connexion, Paul's remembrance of their graces produceth this effect in him : " We give thanks, remembering without ceasing." 3. A real believer may look upon the gracious receipts of others, as matter of his thanksgiving unto God, in so far as their receipts do not only commend the giver, Eph. i. 3, but are profitable unto us as a copy to imitate, (see ver. 7 ;) as a ground of encouragement, to expect the like from God to ourselves, 1 Tim. i. 16, and several other ways : for Paul gives thanks to God for their receipts : " Remembering without ceasing." 4. The life of a Christian is not a life of idle- ness, not a life of ease, nor j'et a life outwardly prosperous and free from the cross ; his faith must have work, his love must have labour, and his hope must be attended with patience under the cross. See more in the Exposition. 5. As inward grace in the heart, where it is lively, cannot be hid, but must of necessity kyth [appear] in its etfects and fruits without ; so it is not grace in the nuked habit, but grace in exer- cise, which can yield comfort or encouragement unto the man himself, or matter of thankfulness unto God from others : for it was the " work of faith, the labour of love, and patience of hope," for which Paul giveth thanks to God, and from which he doth both encourage and incite them to constancy. 6. Though only God and a man's own conscience can pass a certain and infallible judgment upon his inward sincerity of heart in the exercise of Christian virtues, Rom. xiv. 4, yet so much of a man's sincerity may kyth [appear] to gra- cious discerners in his outward conversation and carriage, as will afford sufficient ground to pass a charitable judgment upon him, as one who dis- chargeth his duty sincerely, and in the sight of God : for though Paul knew not their hearts, yet he doth charitably judge they were sincere in what they did, while he saith, " your work of faith and labour of love, in the sight of God." 7. Then may we charitably judge that a man's external actions are done in sincerity, and flow from an inward root of grace in the heart, when, for any thing appeareth, he doth labour to make conscience of all those external duties wherein the exercise of any Christian grace doth consist, and neglecteth none when God doth call him to it : for Paul, from their performing not only the work of faith, but also the labour of love and the patience of hope, doth judge in charity they had the inward habits of those graces, and did what they did sincerely, and in the sight of God. 8. The believer's laying claim unto, and main- taining of an interest in God as his by covenant, gives much enlargement of heart unto him to exercise his graces, and to carry himself sincerely, and as in God's sight, in all his actions. It "is our distance from God, our way-giving unto misbelief, first to question and then to deny an interest in God as ours, which mar the exercise of grace, " the word of faith," &c., and in pro- gress of time doth make us not only do less, but also more unsound and less straight in what we do ; for he maketh their " work of faith, in the sight of God," to be accompanied with and carried on by this, that God was looked upon as their Father : " In the sight of God and our Father." Ver. 4. Knowing, brethren beloved, your elec- tion of God. Here is a second reason of their thanksgiving to God, which he doth usher in by two sweet styles he giveth unto them ; to wit, of "brethren " to him, and '■ beloved of God," as the words may well be read : see 2 Thess. ii. 13. And the reason is, the knowledge which Paul, with his associates, had of their " election " to grace and glory from all eternity by God, as election is taken, Eph. i. 4, (where see in the Exposition, and Doct. 1, 2, 3,) and it seemeth election must be taken in that sense here, as appears from a parallel place, 2 Thess. ii. 13, and not for their effectual calling, though the word be so taken elsewhere, John xv. 19. Now Paul is said to know their election, if we mean the election of this or that man in par- ticular, not according to an infallible judgment of certainty, for so none without special revela- tion can know the election of others, no more than he can infallibly know the secret motions of their heart, which alone do infallibly discriminate the hypocrite from the man who is truly re- generate, 1 John iii. 14, and consequently are the only infallible evidences of a man's election ; and therefore he knew their election according to that judgmentwhich is overruled with charity, and grounded upon such evidences as are most pro- bable, though not infallible ; such are the exter- nal acts of piety, further than which no man can infallibly see into another, seeing only God searcheth the heart, Rev. ii. 23. Although, if we conceive, as it safely may be conceived, that the apostle doth mean here of the election not of this or that man in particular, but of the whole church indefinitely and in common : then the knowledge he had of their election was most infallible and certain ; to wit, that not only he knew nothing, as it seemeth, in the contrary to the election of any of them in particular, and had positive pro- bable evidences that many of them were elected, but also, though he could not take upon him in- fallibly to condescend upon particular persons, yet he did know assuredly that some among them were elected, seeing God sendeth his word in power (as he had sent it to those Thessalonians, ver. 5) unto no people, no not to the worst, but where some do appertain to his election of grace, Isa. vi. 13, M-ith 9, and from those some, being the better part, Paul (as usually elsewhere, Rom. i. 7) doth denominate the whole. DOCTRINES. 1. The work of saving grace in the heart, manifesting itself in a man's external actions, is an undoubted mark of his eternal election ; so that according to the evidence, whether infiillible or conjectural only, that we have of the former, we may and ought to be the more or less persuaded of the latter. Thus Paul, because he had promising evidences that those saving graces of faith, lore, and hope were in them, ver. 3, he doth in this verse, from charity, judge that they were elected : " Knowing your election." 2. Then is the faith and knowledge of our elec- CHAPTER I. tion solid, and of the right stamp, when it doth not make us secure, lazy, or to loose the reins to profanity and vice, but stirs us up to greater diligence in keeping the ground we have already gained, and in advancing forward for gaining more : for the apostle's scope in the telling them of their election, is thereby to excite them unto constancy in the doctrine i"eceived. 3. The faith and knowledge of our election, and that God hath singled us out from others to bestow upon us eternal life, may sweeteu the saddest of outward dispensations, and make us raise a song of praise to God for that, at least, whatever be his dealing with us otherways : for though this people did labour under sad afflictions, chap. ii. 14 ; yet Paul doth look upon their elec- tion as a ground of thanksgiving to God from him, and much more from themselves : " We give thanks," ver. 3, " knowing your election." 4. A gracious heart doth judge it a piece of his highest credit to reckon spiritual kindred unto all who are born of God, and will love them dearly, and cany himself affectionately and affa- bly towards such as are beloved by him : for because they were " beloved " by God, they were " brethren " to him, the latter compellation con- taining in it the cause of the former. Ver. 5. For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance ; as ye know what manner of men we were among you for your sake. — Followeth a third reason of their thanks- giviAg to God, which serveth also for an evidence that there was an elect people among them : which reason is first propounded, to wit, the lively manner after which he and his associates had preached the gospel among them ; called " their gospel," because they were intrusted to preach it, 2 Cor. v. 19 ; and the manner of their preaching is set down, first, negatively ; it was " not in words only," that is, as he explains him- self, 1 Cor. ii. 4, "not with the enticing words of men's wisdom," or varnished over with some fair, sophistical flourishes of eloquent language, tending more to amuse the hearers, tickle the ears, and commend the preacher, than to edify the judgment, to work upon the affection, and to commend Christ to people's hearts. Next, posi- tively ; it was, 1. in power; that is, accompanied with such boldness, liberty, gospel simplicity, plainness of language, seriousness, and fervent edge of affection in the preachers, as did render the word so spoken, in some measure, apt to work powerfully upon the hearers : for so doth Paul himself seem to explain what is meant by preaching in power, 1 Cor. ii. 4, 1.3, and iv. 19, 20. 2. Their preaching was in the Holy Ghost ; that is, it was confirmed by signs and miracles wrought among them by the apostle and his associates, as they were extraordinarily assisted thereto by the Holy Ghost : see the Holy Ghost so taken. Acts xix. 2, 3. It was " in much assurance ;" whereby is meant, that full persuasion above all doubt which was in Paul and the other preachers, of the truth of what they preached ; so that they spoke not of I these truths doubtingly, but confidently, and as of things which they had heard and seen, 1 John i. 1. Now that all these three expressions do set forth somewhat in the preachers, according to the sense given, rather than the effect of their preach- ing upon the hearers, spoken of ver. 6, appears from the last clause of this verse, where he ap- peals to the consciences of the Thessalonians, if they, the preachers, had not in all things carried themselves among them answerable to what he presently spoke ; and withal showeth that all that they did of that sort, and that God did by them, was for their sake and good, which doth make the present purpose subservient to the apostle's scope, to wit, that therefore, even upon the ac- count presently mentioned, there was ground of thanksgiving to God for them, and that they were bound to persevere in that doctrine which God had made to be preached among them in such a lively manner for their good. Hence learn, 1. That God hath sent the gospel in life and power unto a people, and given them a lively and powerful ministry, though but for a season, to sow the seeds of grace and saving knowledge among them. It is no small matter of thanksgiving unto God, both from themselves and others on their behalf, even though their faithful pastors afterwards should by force of persecution be for a time removed from them : the good and fruit of such a ministry is not al- ways removed with them, but lasteth after they are gone, John iv. 37, 38 ; for Paul doth thank the Lord upon behalf of this church, that he and his associates had preached the gospel in life and power among them, though they were for the present driven from them : " We give thanks," &c., ver. 2, "for our gospel came unto you in power." 2. The Lord's usual way is not to send a lively and powerful ministry unto a place, but where he hath some of his elect to be converted and saved by that means : for Paul having affirmed, ver. 4, that he knew there was an elect people among them, he giveth this as one evidence upon which that knowledge was grounded, even because God had sent such a ministry unto them ; " For our gospel came unto you in power." 3. That a people, or person, may prove con- stant in faith and piety, they would often remem- ber the love of their first espousals to Christ, with what fervency and seriousness he did bear him- self in upon them, how sweet, how lively, hoM ravishing the glad tidings and report of him in the mouth of his servants were once unto them ; and how much they were then convinced of a beauty in truth, and in the feet and carriage of those who did carry the message of truth and peace unto them ; the remembrance whereof may stir up some longing desires to find that in Christ, .. in truth, and in a sent ministry, which once they j found, at least may render them ashamed to make ' defection from them : for the apostle's remote scope, as we show, in calling them to mind of the lively manner wherein the word was first preached among them, and how they themselves were witnesses to it, and convinced of it, is here- by to excite them unto constancy and perse- verance : " For our gospel came unto you in power." 386 EXPOSITION OF I. THESSALONIANS. 4. As thei-e doth usually but little fruit accom- pany a ministry -when ministers do study words more than purpose, and to busle [set forth] their purpose in such a dress of words as may set out themselves rather than commend Christ, and tickle the ear rather than edify the hearer : so where a minister doth make it his study to get Christ formed in, and ground gained upon the hearts of hearers, and to fall upon such purpose, such words, and such strains of utterance, and delivery of his purpose from affection, plainness, and holy boldness, as may conduce most for that end; the pains of such a ministry are usually seconded most by the Holy Ghost, and does afford much matter of thanksgiving to the Lord; for by the former the gospel cometh in word only, and by the latter it cometh in power also ; and Paul showeth that not the former, but the latter, was accompanied with the Holy Ghost, and looks upon it as a reason of his thanksgiving to God : " For our gospel came not unto you in word only, but in power also, and in the Holy Ghost." 5. That the truths of the gospel were once con- firmed by such signs and wonders as none could work but they who were extraordinarily gifted by the Holy Ghost for that end, may abundantly fix us in the faith of those truths, it being impossible that the God of truth should ever have set his seal unto a lie, Rom. iii. 4 : for Paul would have them confirmed and constant in the faith of these truths preached by him, because they were con- firmed with such signs and wonders, and in the Holy Ghost. 6. The more a minister be persuaded, and above all doubt, of the truth of what he preaches, the more he believes, and doth therefore speak ; and the more he speaks as one who believes and hath ventured his soul upon the truth which he preaches, his preaching will prove the more powerful, and apt to work effectually upon the hearts of hearers ; and the more he doubts, the less he believes and is persuaded of these truths which he preacheth, his preaching will prove the more warsh [light, vain], lifeless, and coldrife [cold-hearted] ; for we may look on the third expression as one ground and cause of what is held forth in the first; their gospel came "in power," because it came " in much assurance," or the preachers did assuredly believe the truths which they preached. (See 1 Cor. iii. 12 ; Psa. xvi. 10.) 7. The Lord hath indued his church, and especially believers in his church, with a gift of discerning, whereby they may be enabled, in some measure, to put difference betwixt a lively, power- ful ministry, and that which is coldrife, dead, and lifeless ; betwixt the man who speaks because he believes, and him who though he speak yet be- lieveth not : in the exercise of which gift they would not be rash in passing an immediate sen- tence upon the hearts of ministers, Col. ii. 2.3, except in so far as their inward temper doth kyth [appear] in their external actions. Matt. vii. 16; they would not be peremptory in passing certain judgment, especially to the worst, upon a doubtful evidence, I Cor. xiii. 7 ; nor yet too open-minded to vent what they judge, James i. 19, especially when they can gain nothing by so doing, but the raising of prejudices against a minister in the minds of others, and consequently the marring of that good which they were reap- ing by him. However, that they are indued with this gift is clear from this, that Paul appeals to the Thessalonians as witnesses of that power and much assurance in which he preached, while he saith, "as ye know what manner of men we were among you." 8. It is a minister's wisdom, and a piece of Christian modesty, in speaking to his own com- mendation, to hold himself most by that for the truth whereof he may appeal to the ears, eyes, and chiefly to the consciences of his hearers : for so doth Paul appeal to their consciences for the tiuth of what he spoke ; " As ye know what manner of men we were among you." 9. These excellent gifts and graces, and other ministerial qualifications which Christ bestoweth upon godly and able ministers, are not bestowed upon them for their own sake, or particular satis- faction and advantage only, or so much as for the behoof of the church, and especially of the elect in it ; he dealeth the more liberally with minis- ters for the sake of those, and therefore they should improve and make use of all their receipts for the good of such : for Paul showeth that he was enabled to preach " in power, in the Holy Ghost, and in much assurance, for their sake." Ver. 6. And ye became followers of us and of the Lord, having received the word in much afiiiction, with joy of the Holy Ghost : Here is a fourth reason of their thanksgiving to God ; which serveth also as an evidence moving Paul in charity to judge all these to be elected of God unto eternal life, in whom he had ground to conceive that this here spoken of was verified : and this reason of thanksgiving, or evidence of election, is taken from the saving effects of the gospel preached upon them, which are, first, generally proposed ; to wit, that in their life and practice they had been followers of, or conformed themselves to, that excellent pattern and example held forth unto them by their preachers and the Lord Christ. Secondly, illustrated ; 1. From the necessary antecedent, or moving cause of their so doing, which was, their receiving the word preached ; to wit, in their judgments, by under- standing the sense. Acts viii. 30, and assenting to the truth of it, Heb. iv. 2 ; and in their heart and affections, by embracing the good things offered by it, 1 Tim. i. 1,5, and subjecting themselves in all things to be ruled by the prescript of it. Matt, vii. 24. 2. From an instance of some things where- in they did imitate such excellent patterns, to wit, that as Christ and his servants had readily preached the gospel with much spiritual joy, John iv. 34, notwithstanding many hard pres- sures and afflictions both from men and devils, Acts v. 41, 42 ; so they had cheerfully embraced the gospel, and adhered to it in the midst of much affliction and persecution, unto which they were so far from a base ceding, that they did courageously sustain the dint of it with joy, and I a joy not carnal and natural, but spiritual, and such whereof the Holy Ghost is author. CHAPTER 387 DOCTRINES. 1. Though charity believeth all things, 1 Cor. xiii. 7, and maketh a man easy to be persuaded of any good thing in another ; yet a Christian ought not to be foolishly credulous, so as to be- lieve things without, far less against, evidence. But his charity in judging ought to be ruled by prudence, so as he believe nothing but upon some probability and appearance; for Paul did not judge them elect, but upon some evidence, even this, that " they were followers of him and of the Lord." 2. The way approved of God for attaining the faith of our own election, or a charitable persua- sion of the election of others, is not to dive in immediately and at the first step upon the secrets of God's decree, as if we had stood in his coun- sel, Jer. xxiii. 18 ; but by way of discourse and reasoning to collect and conclude, that God hath elected us or others, from the work of saving grace, and the effects of thatworkkything [appear- ing] in us or them ; for the apostle's scope here, as I show, is not only to give an additional rea- son of his thanksgiving, but also an evidence from which he did conclude their election, from the fruits and effects of saving grace in them : " Ye became followers of us and of the Lord," saith he. 3. It is the duty of Christians, and such as be- ing made conscience of, doth strongly savour of a gracious change in them, to propound unto themselves for imitation, not the example of a multitude to do evil, Exod. xxiii. 2, but of those in whom they observe the most eminent evidences of a work of saving grace ; for the apostle doth mention this as a matter of their commendation, a reason of thanksgiving to God on their behalf, and as an evidence of their election, that they did imitate him and his associates : " And ye be- came followers of us," saith he. 4. As there would be something worthy of imitation in the life of a minister, besides his plain, painful, and elaborate preaching, other- wise his naughty life may destroy more than his preaching can save, seeing all men are more ad- dicted naturally to be guided with example than with precept. Gen. xlii. 16, and with an ill ex- ample rather than a good, Gal. ii. 13 ; so it is the duty of people not only to lend an ear to their minister's doctrine, but an eye to his pious life and conversation, that the same instructions be- ing inculcate both upon the ear by his doctrine, and their eye by his example, they may work upon their hearts and lives the more effectually ; for both these are implied while Paul commends them from this, that they did imitate their pas- tors : " And ye became followers of us." 5. The most gracious of Christians, whether they be private professors or public ministers, are not to be followed absolutely and in all things, but in so far as they are followers of Christ, whose example is the rule and measure of all ex- amples, and is to be followed absolutely and without reservation in all his moral actions, wherein he intended to cast us a copy, Matt. xi. 29 ; for Paul mentioneth their following of the Lord in the last place, as that which did bound and set the just limits unto their following of men : " Ye became followers of us, and of the Lord." 6. Such power is there in the word of God when it is received, that is, understood, assented unto and embraced, and especially when the word of promise is by faith received, and improved [ both for pardon of sin and subduing of it, Acts '. XV. 9, that it works a mighty change in the j receivers of it, makes them quit their wonted guides, the course of this world, the prince of the power of the air, and the lusts of their flesh, Eph. ii. 2, and give themselves up to follow the examples of men most eminent in gracious prac- tice, in so far as they are followers of Christ. Neither can any gracious change of this kind be expected in them, until the word be thus received by them; for Paul makes their receiving of the word a necessary antecedent of their following of him and Christ : " Ye became followers of us and of the Lord, having received the word." 7. As persecution and affliction from men, in- cited by the devil. Rev. ii. 10, that inveterate enemy of man's salvation, is the common lot of those that embrace the truth ; so it is not suffi- cient to prove a man elected of God, or that a real work of grace is wrought in him by God, that he embrace the truth under a fair sunshine of prosperity attending the professors of it, ex- cept besides other evidences, he be at least con- tent and ready to undergo the utmost of affliction and persecution he may meet with for his profes- sion, nor yet that he imitate Christ and his ser- vants in pleasant, profitable, and creditable du- ties, except he also imitate them in promptness of mind to carry a cross for truth, and to under- go other duties which are more expensive, un- pleasant to the flesh, and liable to shame and dis-^ grace before the world ; for Paul doth evidence their election, not from their following of him and Christ in any duty, or from receiving of the word simply, but from their receiving of it in much affliction. 8. Neither yet is it a sufficient proof of a gra- cious work in the heart, that a man do embrace some piece of a suffering lot for Christ : a hypo- crite may endure somewhat before he change his way. Gal. iii. 4. There must be at least a readi- ness of mind to undergo much affliction, yea, the utmost that Satan's malice and power can reach unto ; for Paul doth instance their praiseworthy imitation of Christ and his followers in this, " they received the word in much affliction." 9. Neither is it yet sufficient that a man endure much aflliction and variety of crosses for the gos- pel's sake, if so be he do it droopingly, and be- cause necessity drives him to it ; a hypocrite may suffer much on that account, I Cor. xiii. 3. There must be also a cheerful frame of spirit un- der suffering ; for, saith he, " ye received the word in much affliction, with joy." 10. Neither is it yet sufficient that a man endure affliction with joy, except it be a joy of the right stamp, and whereof the Spirit of God is the au- thor ; a joy arising from spiritual grounds, such as that the least grain weight of the bitter gall and wormwood in our cup is measured out by the hand of Providence, Luke xii. 6, 7, which turneth all things about for good, Rom. viii. 28, that by much affliction we are made like our 388 EXPOSITION OF I. THESSALONIANS Master, Phil. iii. 10. that by our sufferings the church of God is edified, truth is confirmed, Phil. i. 7, and aliens made to inquire after it, Phil. i. 13, and that if we suffer with him, we shall also reign with him, 2 Tim. ii. 12. A real hypocrite may attain to a carnal, natural joy in suffering, arising from natural grounds, such as a misap- plication of rich promises made unto sufferers, as if they did not suppose the grace of faith in him who suffers, Phil. i. 29, and an ambitious desire to leave behind him the name of constancy, and of being a martyr and sufferer for truth ; it is not this latter, but the former joy which makes a lively frame of spirit under the cross : for, saith he, in " much affliction, with joy of the Holy Ghost." Ver. 7. So that ye were ensamples to all that believe in Macedonia and Achaia. The apostle doth enlarge what he presently said of their courage, patience, and cheerfulness in receiving the truth, and adhering to it, in the midst of many pressures and afflictions ; first, from this, that not only their whole church in general, but almost all the members thereof in particular, were so many ensamples and lively patterns, to wit, for their patience, cheerfulness, courage, constancy, (which he implied to have been eminently in them, ver. 6,) and for their other Christian virtues, unto all believers which were either in Macedonia, their own nation. Acts xxvii. 2, or in the bordering nation of Achaia, Acts xix. 21. DOCTRINES. 1. Then are Christians praiseworthy for the grace of God in them, and their graces a speak- ing mark of their election, both unto them- selves and others, when they do not rest upon the smallest measures, but by growing in grace do, from a principle of holy emulation, labour to out- strip others, even those who were in Christ before them ; for Paul, by way of thanksgiving, ver. 2, (whereof the purpose of this verse may be looked upon as an additional reason,) commendeth the grace of God bestowed upon the Thessalonians, as a speaking mark of their election, ver. 4, from this, that through reason of their growth in grace, they were " ensamples unto all who be- lieved in Macedonia and Achaia." 2. Such may be the conceitedness of old pro- fessors, of their measure of grace already re- ceived, Luke XV. 28, 29 ; such may be their un- dervaluing of others. Acts xxi. 28, 29, provoking the Lord to withdraw his influence in good mea- sure from them, Luke xviii. 14 ; and such may be the edge of zeal in new beginners. Gal. v. 7, and the fresh sense of mercy newly received by them, Gal. iv. 15, occasioning the Lord's dispens- ing more of his special influence to them, Jer. ii. 2, 3, that the former may be far outstripped, as to growth in grace, by the latter, and those who were last may become first; for though some of them, at least, in Macedonia (namely, the church at Philippi, Acts xvi. 12, with 17,) were con- verted to Christ before the Thessalonians, yet in a short space the Thessalonians became " ensamples unto all who believed in Macedonia and Achaia." 3. Though there should be a holy emulation and strife among Christians, who can advance in the way of piety with greatest diligence, Heb. x. 24, yet those who are outstripped would not, yea, need not be carnally emulous or envious at those who are before them, seeing the progress of one is the benefit and advantage of another, in so far as the outstripped Christian hath a new incitement and encouragement to duty, from the example of those who are further advanced than he is ; for those Thessalonians having outstripped all who believed in Macedonia and Achaia, be- came ensamples to them. 4. It adds the more matter of commendation unto a church, when not only their external church state, being exactly framed according to the prescript of God's word, becometh an imit- able pattern for other churches besides, but when also particular church members do so walk in the practice of all Christian virtues and duties suit- able unto that state, as that each of them, for the work of saving grace shining forth in them, be- comes a laudable pattern for others to follow ; for Paul commendeth the Thessalonians not so much from this, that their whole church in ge- neral was an ensaraple, but almost all the mem- bers thereof were so many ensamples and lively patterns to be followed by others : " So that ye were," not an ensample, but "ensamples." 5. As the merciful Lord, besides the word of truth pointing out the way of our duty, hath thought it necessary to furnish us with the ex- amples of others who have trod in the path of duty before us, that so we may know our duty to be feasible, seeing men subject to the like infir- mities have already practised it, James v. 17; and the neglect of duty to be the more hazardous, seeing all who have walked in the way of duty before us will be made use of as witnesses against us, Heb. xi. 7, and xii. 1 : so the same Lord hath thought it fit to provide us with variety of such examples, whereof some are more some less eminent, that they who are discouraged to fol- low eminent examples, as despairing ever to come near their copy, may take unto them cou- rage and heart to imitate those whose examples were of lesser note and magnitude. For not only Christ and the apostles were patterns to be imi- tated by those of Macedonia and Achaia as well as by those of Thessalonica, ver. 6, but the Thes- salonians also are held forth for ensamples to them : " Ye were ensamples to all that believe," &c. Ver. 8. For from you sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad ; so that we need not to speak any thing. In this verse he doth first clear what he spoke, ver. 7, by showing how they became such imita- ble patterns to their nearest neighbours, to wit, [ because the gospel, here called " the word of the I Lord," as being revealed by him, and having the ' Lord Christ for the main subject whereof it treateth, 1 Cor. ii. 2 ; because, I say, the gosj)el I was propagated by them, and sounded out from CHAPTER I. them as with the uoise of a trumpet, for the word in the original beareth so much, towai'ds those regions : whicli must not be understood of the first publishing of the gospel in those places, it being clear that the gospel was pi'eached, at least in Phihppi by Paul himself, before that time, Acts xvi. 12, but of a reiterated report of it, which made the gospel in a manner fresh and new unto them, because of these excellent effects wrought upon the Thessalouians by it, and re- ported of jointly with it : which report, as it seemeth, was carried by those of Thessalonica, who did usually traffic and keep commerce in those regions. Next he doth further amplify what he mentioned of the fruits of the gospel among them, ver. 6, from that general fame of their eminency in gi-ace, and especially in the grace of faith in God, which was spread abroad beyond the confines of their nearest neighbours, in regions where they themselves had no com- merce, yea, " in every place," to wit, where Paul did travel, as the last clause of the verse doth clear, where he showeth the fame of their graces was such in all these places, that there was no necessity for him to speak any thing, as to the giving of information ; they were al- ready made so notorious unto all. DOCTRINES. 1. It is the duty of all who live where the gospel is preached, to carry a good report of Christ and the gospel, both by their word and work, into all places where they do resort, if so they may thereby allure others with whom they converse to think well of Christ and embrace the gospel, which maketh an offer of him : for the publishing of the gospel in Macedonia and Achaia, here spoken of, was chiefly by means of such Thessalonians as did traffic in those places : for, " from you sounded out the word of the Lord." 2. There is not any one thing which maketh the gospel sound louder, the sound of it to be heard better, and its offer embraced more readily, than when a sound profession is beautified, adorned, and seconded by sober, sincere, painful and conscientious practice : for it was such a profession seconded with such a practice in these of Thessalonica, which made the gospel sound from them in Macedonia and Achaia : the word signifies to sound shrill and far, as with the noise of a trumpet or voice of a lion-herald. 3. It tendeth much for giving credit to the gospel far and near, that great cities and honour- able personages do once receive it ; for Thessa- lonica was the chief city in all Macedonia, where were many women of cre^iit and note, Acts xvii. 4 ; and therefore upon their receiving the gospel, the word of the Lord did sound out in all Mace- donia and Achaia. 4. There is nothing more ordinary for God, than to outwit the devil and his most witty in- struments, in so far as what is intended by them as the most probable mean to destroy the gospel, the Lord doth make it tend to the further spread- ing of it : for therefore doubtless did Satan and his instruments raise so hot a persecution against the gospel in Thessalonica, chap. ii. 14, because they thought the noise of that ill usage which the gospel did meet with in that prime city, spread- ing far and near, would scare others from em- bracing it, and yet the Lord makes the very same thing, to wit, the spreading report of the cruelty of persecutors, together with the report of constancy in believers, a mean of spreading the gospel far and near. " In every place," saith he, " your faith to God-ward is spread abroad." 5. Though the grace of faith be rooted in the heart aud cannot be immediately seen, yet where- ever it is, it cannot long be hid, but needs must discover itself by the external fruits, which fol- low upon it and flow from it : for the fame of their faith did spread abroad by manifesting it- self in its fruits. 6. The Lord doth give a nama for faith and piety beyond others, unto some in mercy, that thereby they may be the more engaged unto perseverance and constancy, and so to walk an- swerably unto their name, as knowing that the more famous they are, the moi"e v.ill be expected from them : for he mentioneth this of the general fame that was spread of their graces in all the churches, as a strong motive unto constancy, which, as I show, is the scope of all his purpose in the first part of the epistle. 7. It is a piece of a minister's duty in relation to his flock, as to press conscience-making of duty upon them, 1 Tim. vi. 17, rebuke them some- times sharply. Tit. i. 13, yea, and to complain of them both to God and man for palpable neglect of duty, Isa. xlix. 4 ; so to commend them also unto others, even to strangers, for the good that is in them, that thereby they themselves may be the more encouraged in their duty, chap. iv. 9, 10, and others provoked to follow them in that which is so praiseworthy, 2 Cor. ix. 2 ; and that God (the author of all good, James i. 17,) may hereby get glory, 2 Cor. viii. 16, &c. For while Paul showeth he had not need to speak any thing to the commendation of the Thessa- lonians, their fame was spread so generally among the churches, he implieth it was his usual way wherever he came, to commend the graces of God in such, among whom his ministry had been effectual. Ver. 9. For they themselves show of us, what manner of entering in we had unto you, and how ye turned to God from idols, to serve the living and true God, Paul doth here make the truth of what he presently spoke appear, that the fame and report of their graces was so generally spread in all places, that he needed not speak any thing to their commendation : and he makes it appear from this, that they themselves, that is, the foreign churches among whom he conversed, were able to give him a perfect account of the gospel's pro- gress among the Thessalonians, and more par- ticularly they did give him an account of two things ; the first relates to Paul himself and his associates ; to wit, what manner of entrance they had to Thessalonica, whereby he doth not mean, that either they had entered that city or were re- ceived by it, in any great pomp or worldly state. The history, Acts xvii. 1, &c., showeth the con- 390 EXPOSITION OF I. THESSALONIANS. trary ; but he thei'eby expresseth their own ministerial carriage, and the l-ord's countenanc- ing of their ministry among that people, spoken of briefly, ver. 5, and more largely, chap. ii. 1 — 13. The second thing whereof those foreign churches did give Paul an account, relateth to the Thessalonians, and the fruit of Paul's minis- try among them ; to wit, first, of the work of their conversion, and turning unto God from their idols or false gods, whom they did formerly worship ; which work of turning to God consists in the exercise of faith and repentance, as ap- pears from Isa. Iv. 2, with 7, where coming to God, forsaking of sinful ways, turning to the Lord, are spoken of as expressing pieces and parts of one and the same thing. Secondly, of the sincerity of this work, evidencing itself in a twofold end or fruit of their conversion, the first "whereof is in this verse, to wit, their doing service to God set forth by two epithets, to dis- tinguish him from idols. First, he is the "living" God, who hath life in himself, John i, 4, and is the author and preserver of life unto others. Acts xvii. 28, in opposition to their dumb and lifeless idols, as sun, moon, and stars, which the Gentiles worshipped, Psa. cxxxv. 13, &c. Next he is the "true" God, the word in the original doth not so much express his fidelity and that truth, ■which he showeth in performing what he speak- eth, (in which respect he is also the true God, Matt. V. 8,) as the truth of his being and na- ture ; he is really and truly God, in opposition to another sort of heathen idols, which though they were not lifeless as the former, but possibly men or spirits, yet they were not true, or really gods, but by nature no gods, Gal. iv. 8. DOCTRINES. 1. It is the duty of Christians to inform them- selves, so far as possibly and conveniently they may, how the work of God doth thrive in foreign churches, as being members of the same body, 1 Cor. X. 17 ; and that thereby they may have matter of rejoicing in God, chap. iii. 6, 7, and imitation for themselves, 2 Cor. ix. 2, when things go well, and of fellow feeling with Christ's afflicted members, Heb. xiii. 3, and wrestling with God on their behalf, xiii. 18, 19, when it is otherways : for believers far and near had in- formed themselves so well of the state of the church at Thessalonica, that they were able to give Paul an account of it : for " they them- selves show of us," saith he. 2. It is the duty of Christians, not enviously to suppress, but cheerfully to publish the de- served commendation of others, and the praise of God's glorious grace manifested to them be- yond their neighbours, even though we should thereby seem to darken our own reputation be- ing compared with theirs : for so did these other churches cheerfully publish the deserved praises of the Thessalonians : " They themselves show of us:" the word signifies to declare a thing boldly, freely, and with good will, as ambassadors do return their answer from foreign states. 3. Whatever praiseworthy grace is among the Lord's people, it is ordinarily conveyed imto them from the Lord by means of a public min- istry, so that a people cannot -well be com- mended, except the minister whom God hath made instrumental for their good be in some respect commended also ; and therefore for a people to boast of their graces received, and to trample under foot the reputation of a faithful ministry, by whose means they were bestowed, is most absurd, and in point of reason incon- sistent : for those believers being to set forth the praises of the church at Thessalonica, begin with the commendation of Paul and his associates, who were their ministers, and by whose means they were converted. " They show what man- ner of entering in we had unto j'ou," and how, to wit, by that mean ye turned to God. 4. As all men are by nature averse from God, with their backs upon him, and full of enmity in all the faculties of their soul, Rom. viii. 7, and members of their body, against him, Rom. vi. 19 ; so there is always somewhat which every man naturally is turned unto, and doth set up to himself in God's stead, by giving unto it the chief and choice of his affections, which are God's due : for while it is said, " they turned to God from idols," it implieth that they were turned away from God, and addicted to their idols. 5. Wherever the gospel is powerfully accom- panied with the Lord's blessing, to bring about a work of saving grace in a sinner, there will be a turning from, and abandoning of whatsoever did keep that place in the heart which is due to God, whether idols properly so called, when Di- vine worship is purposely given to any thing, under any respect, besides the true God, Exod. xxxii. 6, 6, with 1 Cor. x. 7, or improperly, when though not the outward worship, yet the inward respect and honour, such as the measure of love, joy, confidence, or fear due to God, is given to the creature, whether it be a man's belly, Phil, iii. 19, or his wealth, Eph. v. 5 ; for it was men- tioned of these Thessalonians, that they had " turned from idols," as a fruit of the gospel powerfully preached among them. 6. It will not prove a powerful and gracious work of the gospel upon a man's heart that he forsake his idols, except he also turn to God, and bestow upon him that inward respect, ex- ternal worship, pains and diligence, which he did formerly give unto them ; otherwise, if he only turn from a greater degree of idolatry to a lesser, or from all idolatry to practical atheism, or if he quit a false religion, and turn wholly irreligious and a mere nullifidian, he doth only change his service but not his master, he serveth Satan and some one or other of his own lusts still : for it is mentioned of them, as an evidence of a gracious work among them, they had " turned from idols to God." 7. Though the Lord alone, without any actual concurrence of our free-will, doth at first regene- rate us, by creating gracious habits and principles of a new life in us, Ezek. xxxvi. 26, (who then are dead in sins and trespasses, Eph. ii. 1, and consequently can contribute nothing towards our own quickening,) yet in the after progress of the work of grace, we are not wholly patients, but from a principle of grace in us, 2 Tim. i. 6, we do also work, being first acted and wrought upon by God, Cant, iv, 16; for, saith he, "ye had CHAPTER I. 391 turned to God." The word is of an active signi- fication. 8. Then doth a sinner turn sincerely from sin to God, when he devotes himself wholly to God as his Lord and sovereign, to do him worship and service according to the prescript of his word, Matt. v. 9. Idle sluggards have not sin- cerely turned to God : for, as a mark of their sincerity in turning, it is mentioned, they turned to God, " to serve the true and living God."'] 9. In our doing service to God, we should care- fully labour to take hun up in those his divine properties and glorious attributes, by which he hath made himself known to us in his word, that so the known worth of him whom we do serve may make his service lovely, and our service given unto him, to be accepted of by him, as being performed to that God whom Scripture revealeth to be God, and not to a mis-shapen deity or fancy of our own brains : for it is men- tioned of them, in their giving service to God, they took him up as the " living and true God," to hearten them in his service, and to distinguish him from dead idols and false gods : " To serve the living and true God." Ver. 10. And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come. Here is a second thing wherein the sincerity of their conversion did make itself evident, which is first propounded, to wit, their patient waiting for, and hopeful expectation of, the eternal Son of the eternal Father, his second coming from heaven to judgment. Second, The grounds of this their hope and expectation are unfolded in a descrip- tion of Christ ; 1. From his resurrection from the dead, by the power of the Father, so that though he was once dead, he is now alive ; and therefore their waiting for his second coming was not without ground. 2. From his ofiice, whereby as in the mean time he doth deliver in part, so at his second coming he shall completely deliver us, saith Paul, that is, all sincere believers (as he was) from the wrath to come, that is, the punishment, woe, and vengeance due to all man- kind for sin, Eph. ii. 3 ; and which he shall fully execute at the last day upon all unbelievers, 2 Thess. i. 7 — 9, and therefore they, to wit, be- lievers, had good ground to expect his second coming, and good by his coming. Hence learn, 1. Several marks of sound conver- sion, or of a sincere convert. 1. He doth so turn to God and give him service, as he looks upon God with an eye to Christ, whom he serveth equally with the Father, and through whom he approach- eth to the Father, John xiv. 6, as to a God recon- ciled, whose justice is satisfied and his wrath ap- peased through him, Matt. iii. 17 ; for it is men- tioned, as a mark of the sincerity of their conver- sion, that, as they turned to serve God the Father, ver. 9, so they also gave divine honour to his Son, by hoping in him, waiting for him, and looking to him as an interposer betwixt them and the dint of God's deserved wrath : " They turned to wait for his Son — which delivered us from the wrath to come." 2. A sincere convert doth turn to God to give him service, not for a start and season only, with a purpose to return to his idols when he pleaseth, but to continue constant in his service so long as he liveth, and even while [till] Christ come to loose him from it ; for the word rendered " to wait," signifieth to remain constant, and so doth point at their patient continuance in the service of God. 3. A sincere convert can never rest satisfied with his present receipts, or with any thing he can enjoy upon earth ; his expecta- tion and hopes do carry him beyond time, to look for heaven, for glory, a life of light and joy, to be bestowed upon him by Christ, when he cometh to judge the world ; for waiting for Christ's second coming is mentioned as a fruit and consequence of their sincere conversion : " And to wait for his Son." 4. A sincere convert is one to whom (especially when in a right temper) Christ's second coming (although it be abhorred by wicked atheists. Acts xxiv. 25, yet) is not ter- rible, but a thing hoped for, and much longed after ; for they " turned to wait for his Son." 5. A sincere convert will not, when in a right tem- per, quarrel with God, because his promises want a fixed date, or their performance is delayed, but makes it his work to keep himself constantly in a suitable frame, as if they were to be performed presently, and yet to wait upon God's leisure with contentment until his time come to perform what he hath promised ; for their waiting on Christ's second coming implieth both these, a keeping of themselves in a posture ready for it, and a patient on-waiting on God's leisure so long as it is delayed : " And to wait for his Son." 2. We may learn hence divers doctrinal truths concerning Christ, wherein the apostle had doubt- less instructed the Thessalonians at greater length, but doth now propound them in most wonderful brevity, as, 1. That Jesus Christ is true God ; for he calls him the Son of the Father, and there- fore of the same substance with him, even God himself: " To wait for the Son of God." 2. He is also man ; for it is implied he was once dead, and therefore he behoved to be also man; " whom he raised from the dead." 3. Though he have two natures, yet he is but one person ; for he speaks of the Son of God and him who was dead, not as of two, but as of one and the same : " For his Son, whom he raised from the dead." 4. Jesus Christ, at his Father's appointment, Psa. xl., hath undertaken to be a Saviour, Redeemer, and de- liverer of the elect from that wrath which is due to them for sin ; for therefore is he called " Jesus," which signifies a saviour. Matt. i. 21, and is said "to deliver us from the wrath to come." 5. Jesus Christ, the Lord of life, did give himself to death, thereby to satisfy provoked justice for the sins of the elect; for it is implied he was dead, while it is said, " Whom he raised from the dead." 6. Jesus Christ having satisfied the Father's justice by his death, was loosed out of prison, raised up from death, and absolved by the Father, as having performed all he under- took : for, " He raised him from the dead." 7. Jesus Christ, after his resurrection, did ascend to heaven, to take possession of it in name of the elect, Eph. ii., and to make application unto the elect of all those good things which he had pur- chased by his death, Acts v. 31 ; for that they EXPOSITION OF I. THESSALONIANS. looked for him " from heaven," saith he is there, and consequently that he ascended thither. 8. Jesus Christ in his bodily presence doth now re- side in heaven, and not upon earth ; for there he resides, whence he is expected to come : " And to wait for his Son from heaven." 9. As Jesus Christ did deliver the elect from the wrath to come, by paying of a sufficient ransom to pro- voked justice in his death ; so he is carrying on, ■while he is now in heaven, the work of their de- livery towards perfection, by making application of the redemption purchased, both to pardon sin in its guilt, and to subdue sin in its strength, Acts V. 31 ; for the word "delivered," in the original, may be read in the present time, as well as the preterit, " Who delivereth us." 10. Jesus Christ shall again return from heaven, and come to earth at the last day, to judge the quick and the dead, 2 Tim. iv. 1, for his coming is waited for by believers, and therefore it must be : " To wait" for his coming. 11. Then, and at that time, shall Jesus Christ complete the work of the elects' delivery from that wrath to come, by acquitting them openly, and pronouncing, as their judge, that blessed sentence, " Come, ye blessed of my Father," Matt. xxv. ; for so much is im- plied, while his delivering of us from the wrath to come is annexed to his second coming : " Look for his Son — who delivered, or delivereth us from the wrath to come." 12. Jesus Christ the Judge shall not then acquit or deliver all from that ■wrath, but only such who here have lived by faith, and fled to him for a refuge, and laid hold upon the ransom paid by him ; for, saith he, who delivereth " us," to wit Paul with the believing Thessalonians, and such believers as they were, leaving all others to drink the dregs of that most bitter cup of God's unmixed ■wrath for ever and ever, John iii. 36. CHAPTER II. In the first part of this chapter, the apostle doth further incite them to constancy and persever- ance, by a relation of his ministerial carriage, to ver. 13, and of the success of his ministry among them, to ver. 17, ■which he doth summarily propone, viz. that his entrance unto them was not in vain, ver. 1, which he proveth : First, from I his holy boldness to preach among them, not- ! withstanding great apparent hazard, ver. 2. Se- j coudly, from the sincerity, both of his doctrine i and of his own heart, in preaching it, ver. 3 ; which latter he doth further clear, first, from his | great aim to please God, ver. 4 ; secondly, by clearing himself of three vices opposite to sin- j cerity, to wit, flattery and covetousness, ver. ,5, and aff'ectation even of that glory which ■was otherwise due unto him, ver. 6 ; and, thirdly, by showing he was of a meek and amiable deport- ment among them, as of a nurse to her children, ver. 7 ; which he proveth, first, from that ardent desire he had to do and suffer the utmost for their spiritual nourishment, and this only from love to them, ver. 8 ; secondly, from his labour- ing unto weariness to prevent their burthen and expense, ver. 9 ; thirdly, from his Christian ex- ample which did shine before them, ver. 10, chiefly in the duties of his particular calling, ver. 11, 12. After this, he relates the great success his ministry had among them, ver. 13, evidenced by their constancy in suff'ering, ver. 14 ; and hence, doth take occasion to set forth the Jews, their godless persecutions, in their vilest colours, ver. 15, 16. In the second part of the chapter he doth pursue his main scope, by convincing them of his intimate affection to them, while he excuseth his long absence from them, first, from his earnest desire and purpose he had to see them, ver. 17 ; secondly, from his reiterated en- terprize to fulfil his purpose, wherein Satan had hindered him, ver. 18. The reason of which his desire and enterprize was that high esteem he had of them, and accession of glory he looked for at the great day, as a fair reward of his pains among them, ver. 19, 20. Vee. 1. For yourselves, brethren, kno^w our entrance in unto you, that it ■was not in vain : I'he apostle being, in order to the further in- citement of these Thessalonians unto constancy in the doctrine received, to put them in mind of the dignity of his ministry, and of his own sin- cerity in the discharge of it among them, doth here propone a brief sum of all he hath to say to that purpose, to wit, " that his entrance in unto them," that is, his undertaking of that employ- ment to preach the gospel among them, and his carriage in that employment, " was not in vain ;" that is, was not, first, rashly undertaken, without a call from God ; nor, secondly, discharged by him perfunctoriously, or in a vain show, but in sincerity ; nor yet, thirdly, was it without fruit among them : for the following purpose, which serveth as a commentary to this verse, doth show that the vanity which he removes from his en- trance to them must be extended to all those : besides, the force of the word will bear so much, that being a vain thing, or done vainly, which is done rashly orwithout a warrrant from God, which is done with more of vain show than of real so- lidity and sincerity, and which being done hath no effect or fruit. And for the truth of this asser- tion he appeals to their own conscience and knowledge, and thereby doth also confirm the truth of that report which he showed, chap. i. 9, was spread among the foreign churches concern- ing his manner of entering in unto them, as ap- pears from the causal particle " for." Hence learn, 1. This may, and in reason should, commend the love of truth unto a people, and make them constantly cleave unto it, that truth hath been preached unto them by ministers sent from God for that very end, wliose life and practice have preached unto them as well as their doctrine, and whose pains and travel hath been blessed of God among them, to their own discerning; for the apostle's scope in this first part of the chapter, by a narration of his call from God to preach unto them, of his ministerial carriage among them, and of the fmits of his labours towards them, is to incite them to con- CHAPTER 393 stancy and perseverance ia the doctrine re- ceived. 2. That others do report well of us, and that our name, and fame, for the graces of God be- stowed upon us, be fragrant among many, is then a mercy when our consciences can bear testimony that there is some ground and reason for it ; otherwise to have a name that we are living and yet be dead, increaseth our guilt, and proveth a snare, Rev. iii. 1 : for the apostle having shown, chap. i. ver. 8, how well they were reported of by foreign churches, doth here imply that they themselves knew there was reason for it ; " For yourselves know," &c. 3. It is not enough that a minister be well re- ported of among strangers for sincerity and dili- gence, except he do approve himself to the con- sciences of his hearers, so as he may appeal to them for the truth of what strangers do report of him : for Paul appeals to the Thessalonians themselves about the truth of that which foreign churches reported of his entry unto them : " For yourselves know our entrance in unto you." 4. Where a minister is called of God, and carrieth himself sincerely and faithfully in his call- ing, his preaching and other pains do very rarely, if ever, want fruit, either sooner or later, John iv. 37, 38, either manifest or secret, John xiv. 42, for " Paul's entrance in unto them was not in vain ;" that is, as was exponed, not without a call from God, not in vain show, and without sincerity and diligence, and therefore it was not in vain, without fruit. Ver. 2. But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention. He doth here prove his entrance was not in vain, mainly as to the first thing, though not excluding the other two, which I show was pointed at in that expression, to wit, that his undertaking of that employment was not rashly, but at God's appointment. One convincing evi- dence whereof was, that he ventured upon it over the belly of such discouragements and disadvan- tages, as no wise man without a call from God would ever have set his face against. And first, he mentions what sufferings in his body, and , disgraceful injuries against his reputation and ' credit, he had sustained for preaching the gospel a little before he came to them, as they them- selves knew, in their neighbouring city of Phi- lippi, where he was most injuriously and shame- fully used. (See Acts xvi. 22— 24.) And next, he shows that all his sufferings of that sort were so far from making him shrink, that notwith- standing them all, he took the boldness, being furnished thereunto by God's grace and assist- ance, (and therefore it is called " a boldness in God,") to preach the gospel publicly, concealing no necessary truth, without all base fear of flesh, (as the word rendered " we were bold " doth im- ply ;) and that in Thessalonica, the prime city of all Macedonia, where were most Jews, enemies to the gospel, and therefore he might in all pro- bability have expected to incur as much hazard there as in any place else, which the event did verify. For, as he shows in the close of the verse, he preached there with much contention ; the word signifieth combating or fighting, to wit, both by disputing with, and suffering from his malicious opposites : which contention, together with his boldness here spoken of, is clearly held forth. Acts xvii. from ver, 1 to 10. DOCTRINES. 1. Though a man's courageous venturing upon probable or certain sufferings doth not itself alone prove his doctrine to be truth, or his call- ing from God to preach that doctrine, Matt, xxiii. 15 ; yet, when other more firm arguments are not wanting, taken from the doctrine itself, the man's ministerial carriage, the success of his pains among the Lord's people, that other taken from his constancy and courage in suffering, joined with them, doth not want its own weight: for Paul joineth this of his courage in suffering with other arguments which follow, to prove his entrance was not in vain, that is, his doctrine and calling were from God : " But even after that we had suffered before, we were bold," &c. 2. That a minister's pains may not be without fruit, and in that respect vain among a people, he should make conscience to deliver his message with freedom and boldness, so as he omit no ne- cessary truth for fear of flesh. Acts xx. 20 ; and in an authoritative way make thorough applica- tion of general truths (by rebuking, comforting, exhorting, reproving) to the several ranks of hearers, 2 Tim. iv. 2, without which a man's ministry doth for the most part prove but coldrife [cold-hearted], dead and lifeless : for the apostle mentions this of his boldness to speak, or freedom and boldness which he used in speaking, as a reason why his entrance was not in vain or with- out success : " But we were bold in our God to speak." 3. As a suffering lot doth usually attend sin- cere and faithful ministers, so it often falls out that they meet with most of trouble and suffering at the close of some notable piece of service done to their master Christ. Satan's malice is hereby more provoked. Acts xvi. 18, 19 : and God giveth way to his malice then, to teach his servants that their reward is not to be expected here, Acts xiv. 19, with 22 ; and to divert them, by this hum- bling exercise, from being transported with lofty thoughts of themselves, arising from their great success, 2 Cor. xii. 7 : for Paul did suffer much, and was " shamefully entreated at Philippi," im- mediately after he had erected a throne and church for Christ in that place, Acts xvi. 12, with xix. 4. 4. Where grace is lively and vigorous, or where habitual grace is quickened by present influence from God, and when duty is sweetened by the faith of an interest in God who doth en- join it, aflBiictions, crosses, and sufferings for well- doing will be so far from quenching zeal, that they will rather inflame it : for though Paul had suffered much before in Philippi, yet he was bold to preach at Thessalonica ; being assisted by God, and having his interest in God as his own 394 EXPOSITION OF I. THESSALONIANS. made clear, which is pointed at in the expres- sion, " we were bold in our God." 5. A minister or any other should so commend himself, and the good that is in him or done by him, when necessity puts him to it, 2 Cor. xii. 11, as that he make the result of all to be his as- cribing the praise and glory of all unto God : for Paul doth so commend his own courage and boldness, as he gives God the praise of it : " We were bold in our God," or by the help and assist- ance of our God. 6. Trouble and trial bypast doth not exempt from trouble in time to come. Every new duty almost is attended with some new trial and diiS- culty, (see the reasons upon Doct. 3,) for though Paul had suffered much a little before at Philippi, yet he meets with new troubles here : " To speak unto you the gospel of God with much conten- tion." Ver. 3. For our exhortation was not of deceit, nor of uncleanness, nor in guile : He adds a second argument to prove his en- trance was not in vain, mainly, as to the second thing I showed was pointed at by that expres- sion, to wit, that he did not discharge the em- ployment of preaching the gospel among them perfunctoriously, or in a vain show, as seeming to do much, but in effect doing nothing. And that his entrance was not so in vain, he proveth, both from the sincerity of the doctrine preached, and of his own heart in preaching it : where, first, he calls his preaching of the gospel his ex- hortation, not only because his doctrine was con- solatory to the afflicted, (for the word signifieth also consolation,) but also, and mainly, because all his preaching did end in pithy application by exhorting them earnestly, humbly, and affec- tionately (as the word also doth bear) to cleave and walk according to the truths, whether doc- trinal or practical, which were delivered by him. Next he removes from his preaching three oppo- sites of sincerity, the first two whereof point at the sincerity and incorruptness of his doctrine. 1. It was not " of deceit," or of ensnaring and seducing error, as the word signifieth, that is, it was not fitted to the corrupt opinions of men, as the preaching of the false apostles was, who mingled the law with the gospel, to eschew the hatred of the Jews, Gal. v. 11. 2. It was not " of uncleanness," that is, it was not fitted to countenance men in their vice and filthy lusts, as the preaching of the false apostles was, Jude 10, &c. The third doth point at the sincerity of his own heart in preaching ; his exhortation was not " in guile," that is, he did not deceitfully seek his own worldly advantage from them, under a pretext of seeking God's glory in their salvation, as he more fully declares, ver. 5, 6. DOCTRINES. 1. It is sincerity and faithfulness in a minis- ter's carriage that breeds him much trouble, strife, and suffering from his carnal hearers, who can- not well comport with ministers except they so preach as to please their humour : for the pur- pose of this verse, holding forth Paul's sincerity, may be looked upon as the occasion of his trou- ble spoken of, ver. 2 : " For our exhortation was not of deceit." 2. The most effectual way to convince others of sin who are guilty, or at least to render them inexcusable, is to make our carriage reprove them, by holding forth in our life and practice a lively copy of such virtues as are contrary to their vices : the A'oice of a man's work doth pass further than of his word: for it may be very probably conceived that the apostle, in avowing his sincerity, and purging himself of the vices mentioned here, and in the verses following, hath an eye to the false teachers who were guilty of these evils, and whom he doth hereby reprove : " For our exhortation was not of deceit." 3. It is inexcusable boldness, daring presump- tion, and such as argues him, who is guilty of it, an insincere, rotten-hearted hypocrite, when a man doth purposely wrest the word of truth, to give some seeming countenance unto the erro- neous opinions, or loose licentious practices, of such whose hatred he would decline, and whose favour he would gain : for to prove that his en- trance was not in vain, or his carriage was not insincere, he saith, " his exhortation was not of deceit or of uncleanness," implying, if it had been so, he would have been a gross hypocrite. 4. When a man doth bend his wit to patronize error in opinion, he will at last prove no great unfriend, but a secret favourer of profanity and vice : for so much is implied, that if his exhorta- tion had been of deceit, it would have been " of uncleanness" also. .5. It is not sufficient that a minister do not wrest truth, but preach the sincere word without mixture, except he also preach it sincerely, with a single eye to God's honour, and the salvation of his people, without any allowed to-look towards base or by-ends : for Paul thinks it not enough to remove corruptness from his doctrine, except he also purge himself of insincerity in the deli- very of it, while he saith, " not in guile." Ver. 4. But as we were allowed of God to he put in trust with the gospel, even so we speak ; not as pleasing men, but God, which trieth our hearts. The apostle having removed from himself the opposites of sincerity, ver. 3, doth here positively affirm, that his behaviour in his ministry was sincere, whereof he gives this one instance, that his design in preaching, and in all the other pieces of his ministerial employment, was never to please the sinful humours of men, but to ap- prove himself unto God, and to be approved of him : and he gives two reasons inducing him thereto. 1. The consideration of that rich fa- Your, and the conscience of that great trust put on him by God, who having allowed him, or approved and judged him fit, as the word signi- fieth, did intrust him with the gospel, or con- credit the public dispensing of it unto him. 2. The consideration of God's omniscience, who knows the heart, Jer. xvii. 10, makes inquiry into the heart, and passeth sentence upon men according to their heart, 1 Sam. xvi. 27. CHAPTER ir. BOCTRINES. 1. The sin of man-pleasing cannot stand with sincerity and pleasing of God in any man, and least of all in a minister : (see in what respects a minister should and may please man without sin, and in M'hat respects not, upon Gal. i. 10, Doct. 6,) for he gives that as an instance of his sincerity, and study to please the Lord, he " spoke not as pleasing men, but God." 2. It is one of Satan's great designs to possess the minds of people against the most faithful of Christ's servants, with strong suspicions that though there be nothing blameworthy in their external walk, they may yet be guilty of inward abominations, as of pride, hypocrisy, covetous- ness, unstraightness, and such like, because he knows that as nothing marreth the edification of people more than rooted prejudices of that kind against their ministei's, so that though honest ministers may justly deny the charge, yet they cannot so easily demonstrate to the prejudged party their own freedom from the guilt charged, there being always somewhat in the best actions of most innocent men that may by an unchari- table and prejudged on-Iooker be constructed to spring from some of those bitter roots : and therefore the servant of Christ should labour not only to keep himself free of the evils, but. also from doing any thing which may savour of them, or give unto people any just occasion to conceive that he is tainted with them : for Paul's clearing himself of those inward abominations, here and in the preceding and following verses, implieth that some did suspect him guilty, and that he walked so as he might justly clear himself that he was free of them : " Even so we speak, not as pleasing men." 3. Then do we walk sincerely, when, as in every other thing, so especially in the duties of our particular calling we labour to please, and to approve ourselves unto the Lord, to wit, by doing not only what he. commands, Rom. xii. 2, but also in the manner which he prescribes, 1 Cor. x. 31, and especially, by seeking after and resting satis- fied with his approbation of what we do for matter and manner, without stepping one hair- breadth off the road-way of duty, for catching applause or approbation of man : for Paul gives this as an instance of his sincerity, that, in the duties of his particular calling as a minister, he did labour to please God, or approve himself un- to him : " Even so we speak ; not as pleasing men but God." 4. As the ministerial calling is of any other the greatest trust, there being no less concredited to the person employed in it than the gospel of Christ, and the souls of his people, Heb. xiii. 17, so none should be intrusted with that weighty charge, but such as after trial are found in some tolerable measure fitted for it : for Paul showeth he was, when made a minister, " put in trust with the gospel," and this after he was "allowed" of God ; the word signifieth proved and judged fit, which implieth not that he had any fitness of himself, but the Lord, of unfit, did make him fit. Gal. i. 18, and did then intrust hiui with the gospel. .5. There is not any thing prevails more strongly with an ingenuous and gracious heart to make him in all things please the Lord, than the serious remembrance of his rich receipts from him, and how much he stands a debtor to God's free grace and favour on that account : for Paul makes the mercy manifested by God in making him a minister, a reason why he studied in all things to please him : " But as we were allowed of God to be put in trust with the gos- pel, even so we speak." 6. It is a speaking evidence of a minister's call from God, when the conscience of his calling prevaileth with him to order himself in all the pieces of his eraploj'ment, both for matter and manner, as that he may approve himself to God who hath called him : for the conscience of Paul's calling prevailed so with him : " As we were allowed to be put in trust, even so we speak, not as pleasing men, but God." 7. As God who knoweth the heart doth chiefly judge of man's actions according to that frame of heart wherewith he doth discharge them ; so then do we know and believe that it is so, when our faith and knowledge of it doth make us in all our actions take such inspection of the heart, as that for our inward sincerity we may approve ourselves unto him who trieth our hearts : for the knowledge of this truth did so work upon Paul, while he saith, "we speak as pleasing God, who trieth the hearts." Ver. 5. For neither at any time used we flat- tering words, as ye know, nor a cloak of covetousness ; God is witness. The apostle doth here remove from himself and his ministry two other vices, which are in- consistent with that single-hearted sincerity that ought to be in a minister; and hereby doth also meet with the false apostles, who were tainted with the vices following : first, he used not " flattering words," that is, speeches fitted to please the carnal corrupt humours of men, for gaining of favour or some reward from them ; the word in the original is taken from another, which signifieth meat, implying, that flattery is a base belly-god vice, whereby the flatterer be- comes a slave to every body's humour for a piece of bread : and for his freedom from this vice, he appealeth to their own knowledge, who might easily judge of his words, whether they were flattering or not. 2. He used not "a cloak," or pretext, " of covetousness," that is, neither was he avowedly covetous, or inordinately desirous of worldly gain, neither did he make a scug, ■ pretext, or cloak of piety, or of any laudable vir- tue to cover any such covetous desire, as the false apostles did, Rom. xvi. 18. And because men could not so well judge of his freedom from this sin as from the former, seeing it is usually hid under some specious pretext, therefore he appeal- eth unto God to judge, and bear witness, whether he spoke truth or not. DOCTRINES. 1. The sin of flattery, at least when given way to and allowed, cannot consist with the grace of sincerity (as in no man, so much less) in a minis- ter : where a man enslaveth himself to please the sinful humours of people, and upon any terms EXPOSITION OF I. THESSALONIANS. not to irritate them, he will not spare to wrest the truth of God to make it subservient to his base design by strengthening the hands of the wicked and promising him life, Ezek. xiii. 22, for Paul denieth that he used flattering words, as inconsistent with that sincerity formerly spoken of, which appears by the causal particle " for :" "Forneitheratanytime used we flattering words." 2. Though flatterers be deep dissemblers, and bend their wit to make all men believe they re- spect and love them, when they but seek to prey upon them, Prov. xxix. 5, yet a man of under- standing will easily discern them : and it argues either great stupidity, or blind self-love, in the man who, when he is flattered to his face, know- eth it not, but taketh foulest flatteries for real praises : for while he appealeth to themselves to judge if he used flattering words, he implieth they might easily have discerned his flattery, if he had been guilty of it : " For neither used we flattering words, as ye know."- 3. There is not any sin more unbeseeming to, nor inconsistent with sincerity in, a minister, than the sin of covetousness. The man who is enslaved to it will make his gain of all things, if it were by making merchandise of Christ him- self. Matt xxvi. 15, of truth, 1 Tim. vi. 10, and of a good conscience, Micah ii. 2 ; for Paul doth clear himself of covetousness, as inconsistent with that sincerity formerly spoken of: "For neither used I a cloak of covetousness." 4. The sins of flattery and covetousness go oft together. The covetous wretch is of such a ser- vile temper, as to make his tongue a trumpet to sound out the praises of all by whom he may have the least advantage, even though he know there be no real worth in the person whom he so com- mends; for Paul insinuates so much while he purgeth himself from both these vices jointly : " For neither at any time used we flattering words, nor a cloak of covetousness." 5. As foulest sins have ofttimes fair pretences, so there is not any sin that folk desire more to keep under a cover than the sin of covetousness. It is so base a sin, that though it have many fa- vourers because of the advantage it bringeth with it, yet no man doth willingly seem to be guilty of it, or is content to be upbraided with it ; for he saith not, he used not covetousness, but " a cloak of covetousness," because it is often co- loured over with some pretext. 6. Though fair pretences may cover foulest sins from the eyes of men, yet not from the eyes of God, in whose sight all things are naked and uncovered ; he not only perceives the sin which lieth hid from man under a specious pretext, but doth so much the more detest it that it dare dis- guise itself and appear in a pious dress ; for his appealing unto God to judge if he used a cloak of covetousness, implieth that no cloak or pre- text could hide his sin from the eye of God : " God is witness." 7. That Christians under the New Testament may take an oath; and upon what conditions, see Gal. i. 20, Doct. 3 : " For God is witness," is the form of an oath. See the exposition of Gal. i. 20. Ver. 6. Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ. He doth here remove another -vice from him- self and his ministry, to wit, his seeking of glory ; whereby is meant, 1. more generally his affect- ing even of that glory and respect which was due unto him. And, 2. more particularly, which agreeth best with the latter part of the verse, a rigid exacting of honourable maintenance, which goeth under the name of " glory," because it was a just testimony of his honour and dignity, and an acknowledgment of his superiority over the people, Heb. vii. 4. And first, that he may purge himself both from ambition and greediness, he denieth that he was guilty of seeking glory, in either of those respects, whether from them or from any other, while he was with them ; for though he received maintenance from the Philip- pians, even while he was at Thessalonica, yet he did not rigidly nor covetously urge it, Phil. iv. 16, 17. Next, he amplifieth his freedom from those two vices by this, that as to the point, es- pecially, of his not pressing upon them for ho- nourable maintenance, he did thereby remit of his right, seeing " as an apostle of Christ," or by virtue of his apostolic office, he might have been " burdensome" and chargeable unto them, to wit, by exacting maintenance from them, for the same word is rendered " chargeable," and made use of in this sense, ver. 9. DOCTRINES. 1. As we are not bound to reject that lawful respect and reverence which is due to virtue, and to those who are indued with it, where we have the offer of it ; so for a man to hunt after respect and esteem, as his main design, or to seek it ea- gerly, doth savour of vanity, and should be far, especially from a minister, as he would not be found in the least to seek himself more than God's honour and the good of souls ; for he saith not, he did not receive glory, only he did not seek it : " Nor of men sought we glory." 2. The sin of covetousness consists not only in our seeking more of things worldly than we have a right unto, but sometimes also in a rigid exacting of that which is our right ; and this es- pecially in a minister, when his so doing may prove a stumbling-block unto others, and one way or other mar the progress of the gospel among the people ; for though Paul had a right, as he here doth show, unto honourable mainte- nance, yet he did not exact it, lest it should have marred the gospel's progress, 1 Cor. ix. 12, and this he gives as an evidence of his freedom from covetousness : " Nor of men sought we glory, when we might liave been burdensome." 3. That worldly maintenance is due from a people unto ministers, see Gal. vi. 6, Doct. 4 ; and here the apostle doth assert it, while he saith, " when we might have been burdensome, as the apostles of Christ." 4. It is not enough to know what lawfully may be done, except we also consider what, in respect of circumstances, is convenient to be done. Cir- cumstances do alter much the nature of an action, and make that which is in itself lawful to prove CHAPTER II. 397 unlawful, at least inconvenient, and so sinful at such a time ; for the apostle knew it was lawful to exact his maintenance, yet finding it- was not convenient in that time and place, he doth for- bear : " Nor of men sought we glory, when we I might have been burdensome," &c. Ver. 7. But we were gentle among you, even as a nurse cherislieth her children : The apostle having already commended his ministerial carriage among them, by avowing his freedom from such vices as are inconsistent with that single-hearted sincerity which ought to be in a minister, he doth now begin to commend it further, by condescending upon some virtues, the exercise whereof was eminent in him. And first, in general, he showeth that he was " gentle," that is, of a meek and amiable deportment, doing all duties towards them from a principle of love and delight, (as some derive the word in the ori- ginal from another which signifieth delight,) and drawing them on to do what he required, not so much by rigid boasting and constraint, as by meek persuasion and word-speaking, (for the word comes from another which signifieth to speak 0 and he saith he was " gentle among them," whereby he shows he carried himself not as a superior, but as an equal, as one of them, and to all of them, and in the midst of them, as the word signifieth. And in the latter part of the verse he illustrates this his gentleness and meek- ness, from the tender affection and care, not of a mercenary nurse, but a nursing mother, who demits herself to the meanest and basest of offices for the more M-arm and tender education of her children. The grounds of which similitude are in the following verses. DOCTRINES. 1. It is not enough that a minister of Christ abstain from such scandalous sins of flattery, greed, and ambition, as time-servers are guilty of; but he must also labour for the exei'cise of such virtues as may commend his ministry, and gain respect for him in people's consciences ; for Paul, besides his freedom from such vices, doth show that his conversation was adorned with the exercise of several praiseworthy graces, in this and the following verses : " But we were gentle among you." 2. The Lord's ministers are not, under pre- tence of eschewing base flattery, to carry them- selves too austerely, retiredly, and much less indiscreetly : as they should not flatter men in any known sin, so neither censoriously carp at every small thing, wherein is no oft'ence nei- ther to God nor man ; both of which extremities must be eschewed, and God's way, which lieth betwixt the two, followed. They should so please all men to edification, Rom. xv. 2, as to flatter no man in what is really sinful ; they should so discountenance known sin in any man, 1 Tim. V. 20, as to be of an amiable, discreet, and gaining carriage towards all men ; for Paul having cleared himself of base flattery, ver. .5, showeth here that he was of a meek and amiable deportment among them : " But we were gentle among you." 3. So ticklish are people to be wrought upon in order to their spiritual good, that a minister who would prevail with them must study their humours, and set himself to digest many provo- cations, and to comply with their temper, yield- ing unto them all contentment in all things, so far as he safely may with a good conscience : he must even become all things to all men, that he may save some, 1 Cor. ix. 22 ; for Paul implieth that he did all this, while he saith, " we were gentle among you." 4. There is somewhat of tender affection, and of care and diligence, flowing from affection, in a nursing mother towards her own children, which is exemplary and cannot well be imitated by any other ; and therefore mothers whom God hath made in all other respects fit to nurse their children themselves, should not, without some pressing necessity, deprive their little ones of their motherly care, by putting the charge of them upon another ; for Paul implieth so much while being to set forth the height of his affec- tion towards these Thessalonians, he doth use the similitude, not of a mercenary nurse, but of a nursing mother, as is clear from his calling the children whom she cherisheth her own : " Even as a nurse cherisheth her children." 5. It is not so much to be regarded what pieces of duty a minister doth discharge to a people, as with what affection and heart they are discharged by him ; and a minister who would have his pains facilitated unto himself, and blessed unto the Lord's people, should labour to put on to- wards them bowels of compassion, and a kind of natural tenderness of loving affection, such as is in a father or mother towards their babes ; or if there be any affection more tender than another, he should endeavour to put it on, and express it, in seeking after their spiritual good : for Paul's affection was such as is in a nursing mother to- wards her own children. Ver. 8. So being affectionately desirous of you, we wei-e willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. The apostle doth give, in this and the follow- ing verses, five grounds of the former similitude, all and every one of which doth prove his meek and amiable deportment among them, as being so many branches of it. And, 1. As the nursing mother, if she be but for a little time absent from her childi-en, doth most vehemently long to see them, that she may give them the breasts and other food convenient for them ; so Paul was af- fectionately desirous of them : it implies a vehe- ment desire after them, and speaketh (as it seem- eth) the ardency of desire he had, while he was busied with his handy labour, ver. 9, and they with theirs, to have the congregation again con- vened, that he might preach unto them. 2. As the nursing mother, when she comes to her chil- dren, hath an unspeakable delight to feed them with food convenient, and with her own blood now turned to milk ; so Paul was " willing," or had such an inexpressible delight and pleasure (for EXPOSITION OF I. THESSALONIANS. so the word siguifieth) not only to feed them spi- ritually, and to impart the gospel to them 1-y his preaching, but also for their thorough confirma- tion in the truths preached by him, to impart unto them, or for them, his very soul, that is, his life, (so called usually, 1 Sam. xxiv. 11, and xxvi. 21, because the presence of the soul in the body is the cause of life.) Now this gradation here used, from his imparting the gospel to the imparting of his lile, implieth not that the gospel is of less value than a man's life, but that it is more difficult, and speaketh greater alFection in any, to lay down his life for others, than to im- part the gospel to them. 3. As the only reason which moveth the nursing mother to do all, is motherly affection to her children, and no hope of gain ; so was it with Paul, even because they were " dear unto him," or beloved by him. The words so exponed hold out several pieces of a sweet frame of spirit most necessary for a minis- ter; and, (1.) He should be so disposed as to be ever in a readiness to close with any opportunity that Providence doth offer for gaining of souls to God, yea, and to thirst after opportunities of that kind, when one way or other they are withheld ; for thus was it with Paul; he did vehemently long to have the Lord's people convened, that he might preach to them ■. " So being affectionately desirous of you." (2.) Whatever he doth in the several duties of his calling, he should do it not of constraint, or with a kind of reluctancy, for the simple exoneration of his conscience, and to stop the mouths of those whom he feareth may otherwise challenge him, 1 Pet. v. 2, but from an inward principle of delight, and hearty good liking to his woi'k ; for Paul was acted from such a principle, "we were willing," or had an inex- pressible delight and liking, as the word signi- fies, to have " imparted the gospel to you." (3.) The choice text wherein he should delight most to discourse and preach of, should be the glad tidings of salvation to lost sinners, through Jesus Christ a Redeemer : for so did Paul : " We were willing to have imparted to you the gospel," or the glad tidings of salvation, as the word doth sig- nify. (4.) He should be forecasting what the faith- ful discharge of his message may cost him, what hazard, loss, or suffering, he may be put to for it, and resolving, come what may come, never to shrink from his duty ; for Paul did forecast it might cost him his life, and resolveth to quit it : " We were willing to have imparted to you not the gospel of God only, but also our own souls." (5.) He should be so disposed as to be in a readiness to seal the truth preached by him with his blood, and thereby to confirm and strengthen the Lord's people in the faith of it, Phil. ii. 17, if God shall call him to it ; for so was Paul " to have im- parted unto you our own souls." (G.) He should labour to have the Lord's people so much endciired to him and beloved by him, that what- ever he do unto them, or suffer for them, may flow from affection and love to them ; for so it was with Paul : " We were willing to have im- piirted to you, because ye were dear unto us." Ver. 9. For ye remember, brethren, our labour and travail: for labouring night and day because we would not be chargeable unto you, we preached unto you the gospel of God. Here is a fourth ground of the similitude, to wit, that as the mother, who is poor and desti- tute of her husband's help, doth labour night and day that she may have wherewith to sustain herself, and thereby enable her for sustaining of her children ; so doth the apostle speak of his ! own diligence here, and thereby confirmeth what i he spoke of his affection to them, ver. 8, as ap- 1 pears by the causal particle " for," while he saith j they did remember, or at least might remember, first, more generally, his " labour" and " travail." The first word in the original expresseth labour unto weariness, and the second, labour after wea- riness ; so that when his body was wearied, he did not give over, biit made to work again. And next more particularly, 1. His incessant dili- gence in his labour : he laboured night and day, to wit, so much of that time as might be spared from his necessary refreshments by meat and sleep. 2. The matter of his labour, partly ex- pressed in preaching the gospel, partly implied in his handy labour, by making tents to maintain himself. Acts xviii. 3. 3. The end why he did so labour, that he might not be chargeable nor burdensome, neither to the whole commu- nity, nor yet to the private estates of " any" par- ticular person among them ; and this, as it seems, because, for some reasons not mentioned, the success of the gospel would have been otherwise retarded among them, as it would have been at Corinth, if Paul had exacted stipend from them, 1 Cor. ix. 12 ; though it was not so in other churches, where Paul exacted his right, 2 Cor. xi. 8, PhiL iv. 14. DOCTRINES. 1. Where there is entire and ardent love in the heart, either to God or man, it maketh any piece of service done unto them or for them, though otherwise never so burdensome, to be but light and easy ; for because they were dear to him, ver. 8, therefore doth he willingly undergo no small labour and travail for them : " For ye re- member, brethren, our labour and travail." 2. It is the duty of people to call to mind, and not to forget, the great pains and labour that ministers have been at for bringing about their spiritual good, that so they may not only be thankful to God, who hath stirred up any to lay their otherwise perishing condition so near to their heart, and acknowledge their obligation to instruments who have willingly spent themselves for their sake ; but also may thereby learn to value the worth of any spiritual good which they have received, labour to maintam and improve it, seeing their enjoying of it hath been the fruit of so much diligence and pains ; for Paul impli- eth it was their duty to remember, while he saith, " Ye remember, brethren, our labour and travail." 3. It is the Lord's allowance and command, that men of most eminent parts and greatest esteem should demit themselves to the meanest and most toilsome of employments, for purchas- CHAPTER II. ing a mean of livelihood and subsistence, rather than thai they should close with any sinful course, or use unlawful means for that end ; for here Paul, a great apostle, being straitened for a live- lihood, doth " labour night and day," in that employment of making tents, Acts xviii. 3. 4. Though ministers are not to be entangled with the affairs of this life, 2 Tim. ii. 4, and ought to give themselves wholly to the duties of their calling, so as they be not turned aside from them by unnecessary diversions, 1 Tim. iv. 15 ; yet in case of necessity and want of maintenance, otherwise occasioned either by the extreme po- verty or profane unthankfulness of the people, he may use some handy labour to maintain him- self and his family, 1 Tim. v. 8, and yet not cease from preaching the gospel; for Paul, a mi- j j nister of the gospel, in this case of necessity, did I " labour night and day," and " preached unto them the gospel of God." j 5. There is no ground here, from Paul's prac- ' tice, to establish popish works of supererogation, or good works, which, as they say, are not com- manded, but done over and above duty ; for Paul's abstaining from taking maintenance was no such work : it was his duty, in the present case, (however he had sufficient right to it other- wise, ver. 8,) seeing by taking of maintenance he would have retarded the gospel, and there- with the glory of God and spiritual good of his neighbour, 1 Cor. ix. 12, for promoting whereof he was bound by both tables of the law. Matt. xxii. .37, 39, to do whatever was in his power ; and therefore in this case it was not a work over and above duty. I Ver. 10. Ye are witnesses, and God also, how holily and justly and unblameably we be- haved ourselves among you that believe : This verse may be taken as a fifth ground of the similitude, to this purpose, that as the godly nursing mother doth not only nourish her chil- dren with milk and other meat, but also endea- vours to live among them christianly, that their tender age be not corrupted, but rather edified by her good example ; so Paul did not only feed the Thessalonians spiritually by preaching the gospel, but also made his Christian life and holy practice shine before them, while he behaved himself holily as to God in the duties of worship, and justly as to men, and in all his dealing with men, and (which followeth upon the former) un- blameably or without complaint, so as (though i God might justly tax him, 1 John i. 8, yet) man j could show no reason for which to blame him : and he saith, he behaved himself thus " among ! those that believe ;" the word may be rendered, I " to those that believe ;" implying that in his leading a holy life, next to God's glory he had i respect to their good, that they might be edified : by his good example. And for the truth of all I this, he appealeth both unto themselves and God ' as witnesses — to them, as witnesses of his out- . ward conversion, and to God, as witness of his inward sincerity. DOCTRINES. I 1. As it is the duty of all, and especially of ministers unto their flocks, to walk before them in the good example of a holy life, otherwise they cannot choose but destroy more by their unministerial walking than they can build up and edify by their most excellent and orthodox preaching ; so it is a singular mercy unto a people when God gives them such a minister, as even his very life and carriage doth preach unto them ; for Paul's life was thus exemplary for piety before the Thessalonians, and he doth speak of it as a mercy from God unto believers among them : " Ye are witnesses," saith he, " how holily we behaved ourselves among you," or, " to you that believe," implying that his living so was much for their behoof ; and he saith, " how ho- lily," to show his carriage was singularly and eminently holy, and not according to the ordi- nary strain only. 2. Then is the life of a Christian, and especi- ally of a Christian minister, such as it ought, when he hath respect to all the commandments, as well to those of the first table, by living holily to God, as of the second, by living justly towards men ; for so did Paul : " How holily and justly we behaved ourselves." 3. It concerneth all men, and chiefly minis- ters, to carry themselves unblameably, and so as neither men have just reason to complain of them, nor they be too querulous and much in complaining of their own lot measured out unto them by God, or of every unkindness they may receive from the people of their charge ; there being no rank of people which hath the eyes of more upon them, and whose escapes do more in- capacitate them to do good in their station, and whom the Lord doth more earnestly call to the exercise of patience, without all seeming to re- pine, than those of the ministry ; for the word in the original rendered " unblameable," doth sig- nify " without complaint," and that both in an active and passive sense, that is, so that we do not much complain of others, and that others have not reason to complain of us : " How un- blameably we behaved ourselves." 4. No man may need to expect he can so walk as that none complain of him, or be displeased with him ; it is sufficient for a good man in order to his peace, that he do so behave himself as he give no occasion of complaint unto any, and that those who are really gracious do ap- prove of him ; but as for those who are yet in their uni'enewed state, a man may expect that the more christianly he doth walk, he shall be reproached the more and spoken evil of by such, 1 Pet. iii. 16 : for taking the words as they are here i-endered, " among you that believe," Paul doth thereby imply, he was not free of blame from all, but only from believers among them. 5. That a man do live a truly pious and Chris- tian life, it is not sufficient that he discharge all the external duties of the first and second table, with such exactness that the sharpest sighted of men cannot justly tax him ; but he must also make conscience of inward and spiritual duties, and that he do what he doth in single-hearted sincerity, from such motives, and for such ends, as God approveth, and whereof only God himself is witness, otherwise the more that a man do in the external duty he is the more refined and self- 400 EXPOSITION OF I. THESSALONIANS. deceiving hypocrite : for Paul made conscience both of external and internal duties, as it appear- eth from his taking men to witness of the former, and God to witness of the latter : " Ye are wit- , and God also," &c. Ver. 11. As ye know how we exhorted and comforted and charged every one of you, as a father doth his children. He doth here prove that his life was such among them as he presently spoke of, and thereby shows somewhat further of that laudable and praiseworthy ministerial carriage which he had among them, for the truth whereof he appealeth also to their own knowledge and conscience ; how that as a father (whose oSice is to instruct his children being come to age, Gen. xviii. 19,) he made application of the doctrine delivered by him unto every one of them in particular, by exhorting some to duty, to wit, seriously and with much entreaty, as the word doth sig- nify, by comforting others under their outward crosses or inward sad exercises, and in order hereto by speaking lovingly and affectionately unto them, as the word doth signify, and by charging or obtesting others, and that with most severe commination of terrible judgments, as the word doth usually imply. DOCTRINES. 1. The most exact touchstone whereby to try the real soundness of any man's holiness, is to judge him by what he is in the duties of his par- ticular station ; if so he not only discharge the common duties which are incumbent to every Christian of whatsoever calling, but also make conscience of those particular duties unto which he is in a peculiar manner obliged, as a man set in such a station, whether as a magistrate, or minister, or master, or servant, &c.; for Paul doth mention his diligence in the several duties of his particular caUing as a minister, for an evidence that his life was holy, just and unblameable, while he saith immediately after the former pur- pose, " as you know how we exhorted," &c. 2. As a Christian, and especially a minister, may sometimes speak to the commendation of his own carriage, and thereby do God good ser- vice, 2 Cor. vi. 3, 4, &c. ; so Christian prudence should teach him to single out those things espe- cially for the matter of his own commendation, for which he knoweth he is already approved and commended unto people's own consciences : for Paul doth commend his own ministerial car- riage from such things most, as appeareth by his reiterated appeals to their own consciences, for bearing witness to the truth of what he saith, and here he appealeth again : " As you know," saith he. 3. As the chief piece of a minister's work is to make pertinent application of general truths unto the particular cases of the Lord's people ; so be- cause the case of all is not one and the same, but diverse, therefore he must, chiefly in the appli- catory part of his work, cut and divide the word aright, 2 Tim. ii. 15 ; not by speaking unto all the same things, and alike, but assigning unto every man his own convenient portion, by exhorting the more tractable, comforting the afflicted, and by obtesting and charging under all highest pain such as are more refractory and obstinate : for so doth Paul ; " Ye know," saith he, " how we ex- horted and comforted and charged." 4. It is not sufficient exoneration of a minister that he preach in public, and there make as par- ticular application of general truths as in pru- dence he may ; but because there are some things which it is not expedient to mention in public, Eph. V. 12, and some who cannot be so well gained by taxing their sin in public, and others who shuffle by themselves the closest applica- tion that a minister in prudence can make in public, therefore he is also obliged to make appli- cation of and to dispense the word to every one in private, severally and apart, so far as he may without appearance of evil, chap. v. 22, or wasting the time which should of necessity be spent in fitting him for and discharging of the public duties of his ministry, which he oweth unto all : for " Paul exhorted, comforted, and charged every one of them." 5. The minister of Christ should so behave himself with meekness and gentleness, as that he do not by an excess of those weaken his ministe- rial gravity, authority, and respect ; a mixture of both is an excellent composition, which of any other doth most beseem a minister : for Paul having shown that for gentleness he was a nurs- ing mother, ver. 7, &c., he declareth here, that for authority and gravity he was a father : " As a father doth his children," &c. Ver. 12. That ye would walk worthy of God, who hath called you unto his kingdom and glory. Here is, first, what he exhorted, them to, even to walk worthy of the Lord, not as if they could have dcmerited his favour, which is free, Rum. xi. 6, but that they might so walk, as to resemble him in what concerned their duty, 1 Pet. i. 14, 1.5. As a child is said to be worthy of such a father, when he imitateth him ; and so as their life might be accounted worthy to be taken no- tice of by him, when they with all their actions should come to stand and be judged in his sight. Next, there is a reason to enforce this walk, in a description of God, from his gracious act of call- ing them to partake, not only of his kingdom of grace here, but also of glory hereafter. DOCTRINES. 1. As Christians are not called to idleness, or to stand still doing nothing, but to walk and make progress ; so the rule by which they ought to walk is not their own corrupt wit, nor yet the approbation or example of men, but that excel- lent pattern of divine properties and virtues, which Scripture ascribeth to God, and are held forth to be imitated by us, in so far as our duty is expressed by them : for Paul says they were called to walk worthy of the Lord. 2. Though there is no walk attended with such real profit, credit, or comfort, as our walking worthy of the Lord, and labouring to resemble CHAPTER 11. 401 ! him ; yet so bacKward are we to the way, so apt to be discouraged in it, so resolute are men by nature never to own it, that there must be no small work before we condescend to enter it ; yea, the godly themselves do need a sharp spur to pouse [push] them forward, to keep them from fainting in it, or turning away from it : for Paul saw it needful to exhort, comfort, and charge even those whom God had already called, that they "would walk worthy of God." 3. As none can walk worthy of God but those who are effectually called, all others being dead and destitute of any principle of spiritual life and motion ; so then do we improve those excellent privileges which follow upon effectual calling, aright, when we do not turn grace unto wanton- ness, but look on all our gracious receipts as so many engagements and incitements unto duty : for he supposeth they were called, and draweth an argument from their calling, and those gra- cious privileges which follow on it, to make them walk worthy of God : " Walk worthy of God, who hath called you," saith he, " to his kingdom and glory." 4. As there is an inseparable connexion be- twixt a man's being a kindly subject of God's kingdom of grace here, and his partaking of glory hereafter; so there is not any thing of greater force to make a man walk worthy of God, by leading a holy life, than his well-grounded faith and hope of glory to be enjoyed in heaven : the man who looketh to be in heaven for ever, cannot choose but have his conversation in heaven, and inure himself somewhat to the custom and man- ners of that country where he intends to live eternally : for Paul makes the partaking of God's I glory to follow necessarily upon reception to his kingdom, and both an argument to make them " walk worthy of God, who hath called you unto his kingdom and glory." Ver. 13. For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effec- tually worketh also in you that believe. The apostle having already set forth his own ministerial carriage, doth now (in further prose- cution of his main scope, which is to incite them unto constancy) put them in mind of the success of his ministry among them, and thereby con- firmeth that his entrance unto them was not in vain, as to the third thing which I showed on ver. 1, was pointed at by that expression. And, first, he expresseth his success among them briefly, while he showeth, that incessantly, or, at all times, when occasion offered and God re- quired, he made conscience of thanksgiving to God for the work of their effectual calling by his ministry, implied in the expression "for this cause," which relates to the close of ver. 12, even because God had called them to his kingdom and glory. And next he proves they were effectually called, and thereby doth more fully express the success of his ministry, by showing, 1. They had heard the word of God preached by him atten- tively. 2. They received it being heard, or did take it to their second consideration whether it was the word of God or not ; for so the word rendered " received " in the former part of the verse, doth imply, even to receive what is spoken in order to the trial of what truth is in it. 3. After trial they found, and were persuaded, that it was no human invention, but the truth of God : and here Paul inserts in a parenthesis, that it is so indeed, and consequently, that they were not mistaken in their persuasion. 4. They did re- ceive and embrace it as such, for the word ren- dered "received" in the second place, differs in the original from the former, and signifieth so to receive, as with the heart and by faith to embrace what after trial hath been found to be truth. 5. The word being thus received did work effec- tually, in believers among them, a gracious and real change from sin to holiness of life, as the fruit of the word is set forth, 2 Cor. x. 4, 5. The word in the original signifieth to work with a kind of irresistible efiicacy. DOCTRINES. 1. The Lord doth usually bless with success the pains of those ministers whose life and con- versation doth prove exemplary for piety unto the flock, and an ornament unto the gospel which they preach : for Paul's pains, whose life and conversation was such, as is formerly held forth, were blessed with that measure of success among the Thessalonians, as he seeth reason to thank the Lord for it : " For this cause also thank we God." 2. As a minister may sometimes reflect with joy upon the fruit of his labours, among the Lord's people : so he should beware in so doing to sacrifice unto his own drag and net, 1 Cor. XV. 10, but ought to ascribe the praise of all his success unto God, who alone doth teach his people to profit, Isa. xlviii. 17, for Paul reflecteth upon his success with thanksgiving to God : " For this cause also thank we God." 3. Though it be matter of thanksgiving to God from a minister, that he himself hath ob- tained grace to discharge his duty faithfully, whatever be his success among a people, seeing in that case he is always a sweet savour unto God, 2 Cor. ii. 15, yet a tender-hearted servant of Christ doth never find his heart so much en- larged in this duty of thanksgiving, and all restraints so fully taken off which might discou- rage him in it, as when the Lord is pleased to bless his faithful diligence with fruit and success among the people of his charge : for Paul doth then find himself enlarged most to this duty, when his assiduous pains did get an answerable return of fruitfulness : " For this cause also thank we God." 4. It is a great encouragement, whether for ministers or private Christians, to bear burden by prayer and thanksgiving unto God with and for others, of whom it may be in charity pre- sumed that they are dealing earnestly with God for themselves : for, he saith, " we also thank God." The particle " also " implies, they them- selves were making conscience of this duty, and therefore he and his associates did discharge it the more heartily. 402 EXPOSITION OF I. THESSALONIANS. 5. Our hearts sliould be disposed to, and kept in such a frame for duties of God's immediate worship, and especially for speaking to God in prayer or praise, that m henever occasion is offered, and the Lord doth call us to it, we may be always in a readiness to close with it; for Paul did thank God without ceasing, that is, he was alway ready for it, and when occasion offered did go about it. 6. The scripture in hand doth point at some steps, wherein people must walk, who would have the gospel blessed with success upon them. (1.) As the word of God, and chiefly the gos- pel preached by sent ministers, is the ordinary means of converting sinners to God ; so they who would be converted by it must lend an attentive ear to hear it, and carefully wait upon such occasions of hearing it as God doth offer : for Paul speaking of the means of their conver- sion and fruitfulness, saith, "the word of God which ye heard of us." (2.) They must seriously ponder and meditate upon the word heard, and especially bring it to the proof, whether it be the word of God or not, otherwise bare hearing cannot profit: for, saith he, "ye received the word which ye heard of us." (3.) As the word of God delivered by his sent ministers doth still remain God's word, speak it who will. Matt, xxiii. 2, 3, or let men think of it what they will, Ezek. ii. 4, 5, the nature of the word is nothing altered : so the man who would have the word blessed with success unto him, must labour to settle himself in this persuasion, that the word delivered from Scripture is the word of the eternal God : and, indeed, after an accurate search, it will be found to be so, by the consent of all its parts, though written at divers times and several hands, by the fulfilling of its prophecies, the majesty and simplicity of its style, and the wonderful efficacy of it in changing men's hearts, the malice of Satan against it in all ages, and yet the Lord's wonderful preserving of it, &c. ; for Paul afiirms it to be God's word, and that they after search had found it to be so: "Ye received it not as the word of men, but as it is in truth, the word of God." (4.) When a man is thus persuaded that the word delivered from Scripture is no human in- vention, but the word of God, he may receive and entertain it as his word, trembling at threat- enings, Isa. Ixvi. 2, rejoicing at and embracing promises, Heb. xi. 13, yielding obedience to pre- cepts. Acts iv. 6, and submitting with patience to sharpest reproofs, 1 Sam. iii. 18, for that is to re- ceive the word as God's word, and such a receiv- ing is the ordinary consequent of the foremen- tioned persuasion : for they being persuaded it was God's word, did receive and by faith embrace it : " Ye received it," saith he, " not as the word of man, but as the word of God." (.5.) When a man hath thus received and em- braced the word, he must labour to prove his so doing, by making it appear that the word hath wrought effectually, and over the belly of all impediments, a mighty and gracious change in him from sin to holiness : and the word so re- ceived by faith is always attended with such efficacy in those who receive it : it is the power of misbelief in hearers, which maketh so much preaching to so little purpose : for, saith he, "which," to wit, the word so received, "effectu- ally worketh also," not in all, " but in you that believe." Ver. 14. For ye, brethren, became followers y of the churches of God which in Judea are in Christ Jesus : for ye also have suffered like things of your own countrymen, even as they have of the Jews : He proveth what he spoke of the success of his ministry, and efficacy of the word among them, from their constancy and patience under sharp sufferings for truth; which, for their en- couragement and comfort, he doth set forth un- der a comparison of likes or equals, to this sense, that they were followers or made conform to the Christian churches in Judea, here called the churches in Judea which are in Christ, who are | thereby distinguished from the Jewish syna- gogues, who held themselves for churches of God, but rejected Christ : the ground of which con- formity and likeness he showeth did lie in this, that they, the Christian church at Thessalonica, had for the same truth endured and suffered the like evils and hardships, and with the same con- stancy and courage, from their own countrymen and fellow citizens, even as the Christian Jews had endured and suffered from the obdured Jews at home in Judea, Hcb. x. 32 — 34. DOCTRINES. L So effectual and powerful in working is the word of truth, that it makes the embracers of it endure the greatest hardships and sharpest suf- ferings for love to it, rather than to deny it a testimony when God calls for it : for he gives this as an instance of the efficacy of the word, that they "became followers of the churches of God " in suffering for truth. 2. There is not a more convincing evidence that the word of God is received as it ought, and of its supernatural efficacy in those who do re- ceive it, than that it works a conformity in them with others in that which is good, and especially in bearing afflictions and sufferings for truth with Christian courage and patience, as they ought : for among all others, he pitcheth on this one evidence, that they had received the word aright, and that it had wrought effectually in them, even tTiat they became followers of the churches of God, in their courageous and Chris- tian carriage, imder suffering for truth's sake. 3. As every error and imperfection in a church doth not presently unchurch them, nor provoke the Lord to withdraw his special and powerful influence, which is necessary for actuating the graces of his Spirit in them, and for making them fruitful in good works : so we ought dili- gently to distinguish the sinful failings and praise- worthy practices, both of persons and churches, that we neither imitate them in what is evil, nor yet, under a pretence of hatred to their evil, neglect to follow and imitate those things in them which are truly good : for though the Christian churches in Judea were in some things extremely tenacious of the ceremonial law now abolished, Acts xxi., yet they got the name of CHAPTER II. 403 true churches, and -were hououred of God to he eminent suiferers for truth, and the church at Thessalonica did imitate them in their Christian sutFering, though not in their sinful failings : " Ye became followers of the churches of God in Judea, for ye have suffered like things." 4. It is no small encouragement and comfort to the Lord's people under a suffering lot, that nothing doth befall them but what is common to men, yea, to the best and choicest of God's saints and servants, and that the Lord doth try them with nothing but that wherein some of his emi- nent worthies have ridden the ford before them : for Paul com.forts them under their sufferings from this, that they had the churches in Judea for their precedents, yea, and, as it is ver. 15, Christ himself, his prophets and apostles : " Ye became followers of the churches of God in Judea : for ye have suffered like things." 5. As it addeth no small weight unto a suffer- ing lot, that those of our nearest relations are most instrumental in it ; so such is the fury of a persecuting spirit, that when men are judicially given up of God unto it, they break all natural and civil bonds, and prove unnatural beasts and tigers towards those of their most near relations who dare not deny the truth which they do per- secute : for the churches both in Judea and Thessalonica were persecuted by their country- men, which made their sufferings the more weighty : the word siguifieth men of one nation, tribe, or company. Ver. 1 5. Who both killed the Lord Jesus, and their own prophets, and have persecuted us ; and they please not God, and are contrary to all men : 16. Forbidding us to speak to the Gen- tiles that they might be saved, to fill up their sins alway : for the wrath is come upon them to the uttermost. The apostle having occasionally mentioned the persecution raised by the Jews, in all places where they had power, against the gospel, doth see it necessary not only further to comfort those suffering Thessalonians, by showing that Christ and the prophets had formerly suffered, and they the apostles did presently suffer no less than they : but also to prevent their stumbling at the gospel upon this ground, that the Jews, who in former times were God's only people, did so much oppose it Which he doth, first, by taking. off their deceiving vizard, or mask, of being God's only people, under which they lurked and made themselves terrible to all their opposites, and by making them appear in their own colours, while he reckoneth out seven horrid crimes, whereof the body of that people, made up of parents and children in several succeeding generations, were guilty : As, 1. They killed, with great barba- rity and cruelty, as the word doth signify, Jesus Christ, who was the Lord of glory, 1 Cor. ii. 8, and their Lord, to whom they owed subjection and homage. 2. They killed with the same bar- barity the holy prophets, called here " their own," because they were of their own nation, and sent with a peculiar message to them. 3. They "per- secuted," banished, and drove away, as the word doth signify, Paul and the rest of the apostles. 4. They pleased not God, they neither had his favour, nor cared much for it ; their woful way displeased him exceedingly. 5. They were con- trary, and enemies unto all men, to wit, in so far as they hindered the course of the gospel, by which alone salvation is brought to lost mankind, Tit. ii. 11 ; this is contained, ver. 1.5. Their sixth crime was their violent hindering, as the word rendered "forbidding" doth signify, the apostles to speak, or preach, to wit, the gospel, unto the Gentiles, and consequently obstructing, so far as in them lay, the salvation almost of all the world. The last crime with which they are charged is, that however they did not intend any such thing, yet by committing those and many other such mischiefs, they did " always," and without inter- mission "fill up their sins," that is, carry on their wickedness to such a measure and height, as God had decreed to permit them to come at, without stop or hinderance, before he did inflict deserved judgment. See the like phrase to this sense, Gen. XV. 6, Matt, xxiii. 32 ; and having thus reckoned out their crimes, he doth further pre- vent all stumbling at the gospel, that might arise from their opposition to it, by showing that as the wrath of God had already begun to seize upon them, by hardening them judicially in sin (for he speaks in the preterit time, to denote that this wrath was already begun :) so it should pur- sue and surprise them suddenly and unexpect- edly, as the word rendered "come" doth imply, and that to the " uttermost," without all mitiga- tion, or to the end, as the word in the original doth read, which speaks the continuance of their judgment until Jerusalem, wherein the great part of the Jews were at that time providentially assembled, was taken, sacked, and destroyed by the Romans ; after which the Jews have hitherto been no more a people, but scattered abroad through the face of the earth. For confirming this sense of the words, see Dan. ix. 26, with Matt, xxiii. 38. From ver. 15, learn, 1. As it doth much em- bitter a suffering lot, when those who are Satan's instruments in it do go disguised under a mask of piety and zeal for truth : so it is no less com- fort and encouragement to Christ's suffering servants, when that deceiving mask is taken off their persecutors, and they are made to appear in their blackest colours, and to be what they really are, profane enemies to God, under a pretext of friendship to him : for, because it was one of the most bitter ingredients in all their sufferings, that they had their rise from the Jews, who were in reputation for God's only people, therefore doth Paul discover them to be but profane atheists,: " Who both killed the Lord Jesus," &c. 2. It is a choice and excellent cordial to keep a Christian from fainting under his sharpest trials, to call to mind the sore sufferings of the Lord Christ, who did willingly, John x. 18, en- dure much more for us than we can endure for him, Rom. v. 6 — 8 ; and by his sufferings hath not only cast us a copy, 1 Pet. ii. 21, but also sanctified ours, and taken the gall and wormwood of deserved wrath out of our cup before we be EXPOSITION OF L THESSALONIANS. made to drink it, John xvi. 33 ; for Paul doth put them in mind of Christ's sufferings, thereby to hearten those Thessalonians under theirs: "Who both killed the Lord Jesus." 3. That the wise and holy Lord hath decreed to permit sin, and that God doth make man's sin turn about to his own glory and his people's good, doth noways excuse the sinner or make him guiltless ; and that because he sinneth will- ingly, and not to fulfil the Lord's decree, whereof he is ignorant, Jer. xxiii. 18, or to promove that good intended by God, but to satisfy some one or other of his own sinful lusts, and to vent his spleen and enmity against the Lord, Isa. x. 7, &c. ; for though it was determined before by God that Christ should die. Acts iv. 28, and though lost sinners could not otherwise be saved. Acts iv. 12, yet the actors and instruments in his death are here charged as horrid sinners in that act: "Who both killed the Lord Jesus." 4. Accession to sin, by counsel, procurement, or any other way, doth make the person who is so accessory guilty of the sin, as if he were an immediate actor of it : for though it was the Romans who were the immediate actors, both judge. Matt, xxvii. 2, 26, and executioners. Matt, xxvii. 27, in Christ's death, and not the Jews. John xviii. 31 ; yet because their malicious accu- sations, Luke xxiii. 10, and importunate entreaties with Pilate, Luke xxiii. 18, 21, did procure it, therefore are they here charged as guilty of it : " Who both killed the Lord Jesus." 5. There is no sin so old which is not (if not repented of and pardoned, Isa. xliii. 25,) in recent memory with God ; for the Lord doth here re- member that long ago by-past guiltiness in " kill- ing their own prophets." 6. The sins of parents are imputed to children when children continue to walk in their fathers' steps, and that because they do in that case by their practice approve what their parents did, and in effect proclaim that if they had lived in the days of their fathers they would have done the same. Matt, xxiii. 29 ; for here the present gene- ration of the Jews are charged with the sin of their parents, who killed the prophets, and that because they walked in their steps, by killing the Lord Jesus and persecuting the apostles : " Who killed their own prophets." 7. So ungrate is man, and such an enemy to his own mercies, that being left unto himself he will not fail, not only to refuse an offer of friend- ship and peace with God, but also to requite evil for good unto those who labour with them to accept it : and as it hath been the lot of God's public ministers, in all ages, to receive such a meeting from those to whom they are sent, so they ought to resolve to meet with such a requital yet : for though Christ the Lord, the prophets and apostles, did come to the Jews with that offer, yet they " both killed the Lord Jesus, and their own prophets, and have persecuted us," saith Paul. 8. There are some sins, and especially enmity to God and his work, which often run as it were in a blood from parent to child through many generations, the Lord in justice so permitting and ordering, that he may visit the sins of the fathers upon the children, Exod. xx, 5, and punish godless parents in their more godless posterity, Psa. cix. 13 ; for this sin became hereditary, and in a kind, transient from one generation to another among the Jews. The former genera- tions " killed their own prophets," and the pre- sent hath '"persecuted us," saith Paul. 9. As God is highly displeased with opposers and persecutors of a godly ministry, so a perse- cuting spirit, when men are given up unto it, in progress of time doth waste the conscience, eat up all tender respect to God and his service, and rendereth men in the end very atheists : for this follows upon their persecuting a sent ministry, " they please not God ;" that is, God was not pleased with them, neither did they care to please him. 10. Where the fear of God is not, there cannot be due respect to man ; and accordingly as men do loose the reins unto impiety against the Lord, so do they by little and little lose all sense ot common humanity, until at last, if the Lord re- strain not, they prove wholly barbarous, very Ishmaels, their hand against every man ana every man's hand against them : for upon their not caring to please God, they became " contrary to all men." From ver. 16, learn, 1. As the gospel findeth all men in a condition lost by nature, and is the only means appointed of God for bringing lost man unto a state of salvation by Christ, the attaining whereof should be the great end pro- posed by all who preach it ; so there can be no such evidence of an hostile mind in any against all mankind, as to impede and forcibly forbid the preaching of this gospel, and thereby to seek the destruction, not only of the body, which other enemies rest satisfied with, but also of the immor- tal soul : for he gives this as an evidence of their enmity to all men, they did " forbid us," saith he, " to speak to the Gentiles ;" and shows that the end of the doctrine of the gospel, and their aim in preaching it, was " that they might be saved." 2. When men do wilfully reject the offer of salvation themselves, they do not usually rest until they first envy, and at last maliciously oppose, the embracing of it by others ; if they do not enter themselves, neither will they suffer others : for the Jews who rejected Christ and the gospel themselves did forbid the apostles to " speak unto the Gentiles that they might be saved." 3. When men do enter once a course of sin, and advance some steps in it, they cannot well retire, but, except the Lord restrain, or work a gracious change, one sin will make way for another, until the enslaved sinner be carried on to the greatest height of sin and wickedness that his utmost power and ability can reach : for the Jews being once engaged in a course of persecu- tion, were never quiet, but sinned alwuys ; that is, made daily progress in wickedness " to fill up their sins alway." 4. The providence of God prescribeth bounds, as unto all things, Eph. i. 11, so unto men's sins ; there being a certain measure of sinning con- descended upon by God, for nations, families, or persons, with -whom God hath a controversy, beyond which they cannot pass, and to which they shall come before the Lord take course with CHAPTER II. 405 them; for the "filling up of their sins," here spoken of, is to be understood with respect had to that measure, condescended upon in God's secret decree and purpose : " To fill up their sins alway." 5. That the Lord gives way unto godless sin- ners to run on in wickedness without control or check, doth come from no respect, but hatred to them ; the Lord permitting them so to do, that their measure of sinning being the sooner filled up, the more unexpected wrath and destruction from the Lord may seize upon them : for the apostle shows that God's intention in giving way to all their former wickedness was "to fill up their sins alway." 6. When the former sins of a person, family, or nation, have justly provoked the Lord in his wrath t-^ harden them, and give them up judicially to satisfy their own hearts' lusts, and to follow, without control from him, whatever their godless, profane heart shall suggest to them ; in such a case they prove remediless, and cannot choose but add sin to sin, until the Lord, one way or other, take some course with them : for so was it with the Jews ; being given over of God, they " filled up their sin alway, until wrath did come upon them to the uttermost." 7. The Lord doth keep a kind of proportion betwixt his wrath and the sins of an impenitent people, so that as they go on in sinning, and will not be impeded until they come to that height and measure, further than which they cannot go ; so doth the Lord give way to his wrath, and makes it pursue them, until it destroy, consume, and make a full and final end of them : for thus was it with the Jews ; they filled up their sin alway, and God's "wrath came upon them to the uttermost," or, to the end. 8. The more eminent mercies and favours from God a people or person have lived under and enjoyed, the more signal judgments shall they be surprised with, in case of their continued abuse of, and ingratitude for, such excellent re- ceipts : for the Lord, in the point of mercy and favour, dealt so with the Jews as he did not with any people, Psa. cxlvii. 19, 20 ; and because of their ingratitude they are made examples of God's wrath and judgment : " The wrath is come upon them to the uttermost." Ver. 17. But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire. In the second part of the chapter, the apostle, in further pursuance of his main scope, which is to make them cleave unto the doctrine preached by him, doth relate unto them that solicitous care and most intimate affection he yet had of them and to them : and he falleth upon and prosecutes this purpose in a kind of apology for his absence from them ; which he excuseth, first, from his earnest desire and purpose he had to see them before now. And, 1 . he expresseth the cause of his earnest desire, to wit, his sudden removal ; being driven away from them unexpectedly or in the instant of an hour, (as the words rendered " for a short time," do well read, and is most agreeable to the history. Acts xvii. 10,) which his sudden removal occasioned him no less grief than that of a tender father when bereft of his orphan children, as the word rendered " taken from you," doth imply ; whence it came to pass that though his bodily " presence " was by force and violence taken from them, yet he had left his " heart " and affection with them. Next he expresseth his desire and purpose itself to this sense, that the greater his grief was for his re- moval from them, his "endeavour" or resolute fervent purpose to see them, as the word im- plieth, together with his continued and active desire, as the word rendered " desire " doth sig- nify, were so much the more vehement. DOCTRINES. 1. A tender walker will labour to approve himself (though chiefly, 2 Tim. ii. 15, yet) not only to God, by making conscience of every duty, but also to man ; so that he cannot willingly lie under the suspicion of a neglected duty, but will labour, as he can have access, to clear himself of it: for Paul, conceiving they might have sus- pected he had sinfully neglected his duty in giving them a visit when he ought and might, he doth here clear himself of that neglect : " For we, brethren, being taken from you," &c. 2. The society, presence, and mutual fellow- ship of the Lord's people among themselves doth prove most sweet and advantageous, and especially the presence and fellowship of the flock is most acceptable unto a pastor whose pains the Lord hath blessed among them: for Paul's labours were blessed unto the Thessalonians, and there- fore his absence from them was so grievous to him, and their presence so much desired by him : " But we being taken from you," &c. 3. It is therefore no little piece of Satan's work and business to mar the comfort of any such fellowship, not only by working strife, division, and prejudice among them while they are to- gether. Acts XV. 39, but also by procuring, one way or other, their scattering into divers places, so that they cannot enjoy that mutual fellowship which gladly they would : for, saith Paul, " we were taken from you for a short time ;" and this by Satan's procurement, as the following verse doth show. 4. So great delight hath a godly pastor to con- verse among his flock, that even necessitated absence from them, occasioned by persecution or other ways, will be grievous to him : so was it with Paul, whose necessitated removal from the Thessalonians was no less grievous than a father's removal from his destitute orphans, as the word implieth which is rendered "being taken from you." 5. It is the duty and wisdom of the Lord's people to make good use of the company and pains of godly and faithful ministers, seemg un- expectedly, in a moment and twinkling of an eye, they may be deprived of them : for Paul was taken from them " for a short time," or, in a short time, the instant of an hour, as the word doth read. G. It is no small comfort unto the Lord s peo- ple under their saddest dissipation and scattermg, 406 EXPOSITION OF I. THESSALONIANS. that however they cannot enjoy the bodily pre- sence one of another, yet they may he present one with another in heart and affection, by mind- ing one another's case, 2 Cor. vii. 3 ; by being suitably affected with it, Heb. xiii. 3 ; and not only praying to God for, but also by all lawful means procuring the good one of another. Col. iv. 12 : for though Paul was taken from them " in presence," yet " not in heart." 7. Where desires after good are fervent, and such as they ought, they will be accompanied with fixed endeavours and purposes to get them accomplished ; a desire that comes not up the length of an endeavour and purpose, is not worthy the name of a praisewoi'thy desire, but of the sluggard's raw and coldrife [cold-hearted] wish, Prov. xxi. 25 ; for Paul's great desire to see them, had endeavours or fixed purposes joined with it ; " We endeavoured to see your face with great desire." 8. True grace and gracious affections of love, desire, hope, hatred, &c., the more they are op- posed, they grow the more fervent, all contrary opposition being but as oil, or a little water cast upon a flame, which maketh it burn the more ; for the more that Paul was stopped from coming to them, he " endeavoured the more abundantly to see their face with great desire." Ver. 18. Wherefore we would nave come unto you, even I, Paul, once and again, but Satan hindered us. He excuseth his absence, secondly, and doth further acquaint them with his solicitous care of them^ by showing, first, that he and his asso- ciates, in whose name he doth write all along, but it seems especially he himself not only de- sired and purposed to give them a visit, but also did " once and again," that is, divers times, enter- prise to fulfil his purpose, (for the word rendered " we would," must be taken for such an enter- prise, and not for a naked desire, seeing he had such a desire always, and not only once and again ;) and, secondly, by showing that Satan had hindered him to fulfil his enterprise, either by stirring up some to lay snai-es for him in the way, as Acts xxiii. 12, &c., or by raising new troubles in other churches, which required Paul's presence. DOCTRINES. 1. It doth not sufficiently assoil a man of neglect of duty, that he hath had some desire after it, and purposes to set about it, except those desires and purposes have been seconded by active and resolute enterprises, to get them fulfilled and performed ; for Paul's desires and purposes were followed with such enterprises ; wherefore " we would have come unto you." 2. Neither will it yet assoil him that he hath once set about his duty, and upon the first dis- covery of an impediment and hinderance, pre- sently retired, and cast by all further care of it ; but where there is a fervent and honest desire after duty, there should be a renewing of enter- prises and endeavours even after many disap- pointments, until either their desire be fulfilled. or at least it be made to appear that the Lord I hath otherwise determined, 1 Sam. xvi. 1, com- ! pared with 4 ; for Paul thinks it not sufficient to excuse his not coming, from this only that he j had a fervent desire, and accordingly had enter- | prised once to come, but addeth, " we would i have come to you once and again," that is, often. 3. The Lord, for good and wise reasons, may suffer his people so far to engage in a business, as once and again to enterprise it, having cleared their way for doing so much, and yet having tried their obedience in that far, afterwards cast in, or suffer to be cast in, some invincible stop or let to mar them from throughing it ; in which case he accepts the will for the deed, and a serious enterprise for full performance, 1 Kings viii. 18, 19 ; for the Lord did clear Paul's way to attempt a voyage to Thessalonica often, and yet permitted Satan to lay in a stop : " We would have come once and again, but Satan hindered us." 4. It is the duty of saints to surcease from that which otherwise were a duty, when God doth call them to surcease from it, and consequently for the time doth make it no duty, either by giving them other more necessary work, or by making some inevitable hazard to their own life appear in that work, without any advantage, but with much prejudice to religion and the work of God ; for Paul, upon Satan's casting in, through God's permission, some one or both of those im- pediments, he delays his voyage to Thessalonica, which otherwise was a duty : " We would have come once and again, but Satan hindered us." 5. As the child of God can no sooner enter- prise that which is really good, but usually he doth as soon meet with some impediment ; so whoever be the means or instruments for im- peding us in the way of duty, the devil himself, through God's permission, is the prime author of that woful work, and all others do but fight under his banner ; for though other means were doubtless accessory to Paul's stay, yet " Satan hindered us," saith he. 6. When once the godly are by Satan's craft or malice disjoined, or separate, whether in place, affection, or judgment, the same Satan doth bend his wit to hinder their reuniting and meeting together again in one, so great an enemy is he to that rich advantage which may be attained in and by the communion of saints ; for saith Paul, " We would have come unto you, but Satan hin- dered us." Ver. 19. For what is our hope, or joy, or crown of rejoicing? Are not even ye in the pre- sence of our Lord Jesus Christ at his com- ing? He doth here give a reason of his desire, pur- pose, and frequently reiterated attempt to come and see them ; and thereby doth also show how highly he esteemed of them, while by proposing a question, to show how pathetic he was in his affection to them, and by answering it hirnself, he declareth, first, they were his hope : Christ is indeed the only ground and foundation of our hope, I Tim. i. 1, by whose merit and interces- CHAPTER III. 407 sion we expect to obtain the good thing hoped for, chap. v. 9, 10, but they were only a strength- ening encouragement to his hope, in so far as their conversion, by his ministry, was a speaking evidence, among other things, of his right to the promised reward of glory, Dan. xii. 3. And se- condly, in the same sense, he calleth them his joy, because God's goodness to them, and be- stowed on them by the means of his ministry, did already in part, and was more fully after- wards in heaven, to furnish him with matter of joy in God. And thirdly, his crown or orna- ment, and a crown of rejoicing or of glorious boasting, for which he had matter of glorying in Christ, and eternal rejoicing and glory, was to be freely recompensed to him by God. (See 2 Tim. iv. 8.) And therefore, in his answer to the question, he showeth they were to be all those unto him, not so much in this life, as at Christ's second coming in the great day, whose sight and presence then should make the Thessalonians to be that to Paul which he expected from them. DOCTRINES. 1. As we ought to speak and think of heaven and glory, not drily and warshly [lightly], but with an open mouth and enlarged heart, thereby to testify unto ourselves or others, that we believe the reality of what Scriptui-e speaketh to that purpose : so the more we think and speak of that subject as we ought, our faith and sense thereof will grow, and rise by degrees unto a greater height : for Paul speaking of that heavenly glory, speaks affectionately of it, and his speech concerning it doth rise by degrees, while he mentioneth it first under the name of hope, next of joy, thirdly of a crown of I'ejoicing: "For what is our hope, or joy, or crown of rejoicing ?" 2. A faithful minister doth take an argument for his present or future rejoicing, not so much from the worth or dignity of the office of itself, as from the blessing of God upon the faithful employing of his talents in that office : for Paul doth promise unto himself matter of joy and re- joicing, not from this that he was an apostle or minister, but that they were gained to God by his ministry : for " what is our hope, or joy, or crown of rejoicing ? ai'e not even ye ?" 3. Though unregenerate men be sometimes made use of by God as ministers, for converting of sinners. Matt. vii. 22, who already have their reward, because they do all they do to be seen of men, Matt. vi. 2 ; yet when a minister hath first made sure his own right to heaven through the blood of Christ, he may expect that the more his labours have been blessed of God for converting souls, he shall have the more of joy and glory at Christ's second coming : for Paul affirmeth that they, as being converted by his ministry, should bring some accession to his joy and rejoicing then, while he saith, "are not even ye in the presence of our Lord Jesus Christ at his coming ? " 4. As a minister may sometimes lawfully com- mend the good he seeth in people, so he should beware lest he so commend them as to flatter them, or cry them up as singular and above others, who are equally deserving : for the apostle in commending them as those by whom he should have matter of joy, saith, "are not even ye?" the word may read, "are not also ye ?" to wit, as other churches, so that he doth not make them singular. 5. It is the presence of Christ, a sight of him, and of interest in him by faith or sense, which maketh the presence of our graces, or of any good done by us, to afifoi-d us matter of comfort, joy or boasting, seeing it is he alone in whom the imperfections of our good are covered, 1 Cor. i. 30, and by whom that wrath and curse, which would have spoiled our mirth eternally, is quite removed, Gal. vi. 13 ; for he implieth it would be (Ilhrist's presence which should make them his joy, and crown, while he saith, " are not even ye in the presence of our Lord Jesus Christ, at his second coming?" 6. Though the Lord Christ doth manifest himself in some measure unto his own, while they are here on earth, John xiv. 23, yet the full and thorough discovery of him is reserved until his second coming : we see him now but through a glass, but then face to face, with such a sight as shall make us thoroughly like him, 1 John iii. 2 ; even our vile bodies shall be transformed by him, and made like his own most glorious body, Phil. iii. 21 ; for he conjoineth Christ's presence and his second coming, because his presence shall shine most brightly then : " Are not even ye in the presence of our Lord Jesus Christ at his second coming ?" Ver. 20. For ye are our glory and joy. He repeats, with an asseveration, what he pre- sently showed they would serve for unto him at Christ's second coming, and this to declare both the certainty of the thing in itself, and the per- suasion which he had of it, while he saith, " for," or " truly," as the word is sometimes ren- dered, " ye are our glory and joy." Hence, learn, our faith and hope of interest in glory when it is attained, and especially when it is accompanied with some foretastings of the sweetness of it, should be not only once, but fre- quently, reacted and avowed, hereby to assure our hearts the more that our faith is real and no delusion, and consequently to fit us for rejecting all contrary temptations, when we shall be as- saulted with them afterwards : for Paul doth again rejoicingly repeat the confidence he had of joy and glory at Christ's second coming, while he saith, " truly ye are our glory and joy." CHAPTER in. In the first part of this chapter, he doth further excuse his long absence, from that signal evi- dence of his aifection, ver. 1, in sending Timo- theus to confirm and comfort them, ver. 2, and having taken occasion hence to speak somewhat for their establishment against fainting under afiliction, because affliction is the common lot of the godly, ver. 3, and he had forewarned them of all which had yet come, ver. 4, he repeateth EXPOSITION OF T. THESSALONIANS, what he spoke of his sending Timotheus to pre- vent their defection, ver. 5. In the second part of the chapter he doth farther convince them of his ardent affection towards them, by showing what good tidings Timotheus had returned from them, ver. 6, and what effects they had produced in him, as com- fort, ver. 7, S, great joy, ver. 9, with assiduous and earnest prayer to God on their behalf, ver. 10. In the third part of the chapter he breaks forth in a fervent prayer to God for them, seeking, first, a successful journey towai'd them, ver. 11. Secondly, growth and increase in the grace of love, ver. 12. Thirdly, establishment in holi- ness, with the pacifying of their hearts and con- sciences, ver. 13. Ver. 1. Wherefore when we could no longer forbear, we thought it good to be left at Athens alone ; The apostle, being yet further to excuse his long absence from them, and jointly therewith to express that solicitous care which he had of them, by his sending Timotheus unto them, he doth first in this verse express the cause inwardly moving him to send him, to wit, his fervent af- fection towards them, which was such that when he could not longer forbear, or, as the word signifieth, endure and suffer, to wit, the heavy weight of his earnest desire to see them, and of his perplexing fear concerning them, he thought good, or, as the word doth signify, had an in- expressible affection rather to be left alone in the midst of all his tribulations at Athens, (whither he was driven out of Berea by the fury of the Jews, Acts xvii. 15,) than that they should be longer destitute of one to supply his absence among them in their great need and hazard : whereby he did prefer their good in a manner to his own. DOCTRINES. 1. Though the hypocritical desires of wicked men after good are easily quenched, at the first appearance of real or apprehended difficulties, Prov. xxvi. 13, yet the sincere desires of the godly are not so -, but the more they are opposed they are the more inflamed, and prove the more vehement : for Paul's sincere desire to see the Thessalonians grew so vehement, that he could not longer bear or endure the weight of it, and that because it was opposed, chap. ii. 18, as it appears by the illative particle "wherefore:" " Wherefore when we could not longer forbear." 2. There can be no more pressing weight upon a holy heart, than strong convictions of a duty necessary to be gone about by him for the church's good, and the Lord's seeming to stand in his way and to keep him up from the per- formance of it. This is such a weight that though the tender Christian may stand under it for a time, yet what through fear of some con- troversy which the Lord by crossing him may be pursuing against him. Numb. xx. 12, with Deut. iii. 25, 26 ; and what through grief for God's dishonour and the church's hurt, by reason that the duty liith undone, 1 Cor. iv. 18, 19 ; it proveth almost insupportable at length : and where it is thus, it argueth a tender frame of heart : for Paul being convinced it was his duty to visit this church, and being long impeded from it, doth look upon his disappointment as an unsupportable weight : " When we could not longer forbear," or endure and bear this weight. 3. Holy submission and patience under cross dispensations, by which the child of God is re- tarded in the way of duty, do no way abolish, but are well consistent with a fervent desire and earnest endeavour, by all lawful means to prose- cute that duty wherein he is crossed : submission indeed removeth fretting impatience. Acts xxi. 14 ; but it quickeneth holy desires and diligence : for Paul, who, as he reverenced God in all cross dispensations, Phil. iv. 11, and so doubtless also in this, doth yet use his utmost diligence to com- pass the duty wherein he was crossed, and for that end he " thought good to be left at Athens alone," by sending Timotheus to supply his absence. 4. Where there is love unfeigned, and a sincere desire after the church's good, it will make the man endued with it postpone his own good and comfort unto theirs, to wit, his own temporal good to their spiritual, 1 Cor. viii. 18, yea, his own conveniency to their necessity, both in things temporal and spiritual, as here Paul's sincere and ardent affection to their good, made him spoil himself of all good company, and willing " to be left at Athens alone." 5. As in all duties, so especially in duties of kindness to Christ's afiiicted members, it is not so much to be attended what we do, as from what inward principle we are acted : and par- ticularly, the more of cheerfulness and hearty affection goeth along with our duty, it is the more praiseworthy, and accepted both by God and man : and where there is sincere love, what will it make a man not do, endure, or cheerfully suffer for the good of the party loved .' for Paul's love to them made him cheerfully and willingly deprive himself of all good company for their sake, and the worth and acceptableuess of what he did for them lieth in this, that he did it willingly : " We thought good," saith he, or had an eager affection and good will, " to be left at Athens alone." Ver. 2. And sent Timotheus our brother and minister of God, and our fellow -labourer in the gospel of Christ, to establish you, and to comfort you concerning your faith ; He doth next show what his fervent affection j had moved him to do for them, and for what end he did it. He had sent Timotheus unto j them ; and that he might show his respect to I them in the worth of him whom he had sent, he doth commend Timotheus from three epithets, as being, first, "a brother," the usual epithet of Christians, Acts xi. 29, because they are horn of God, John xiii. their one Father in Christ, Eph. iv. 6. Secondly, a " minister of God," because of his office to preach the gospel, 2 Tim. iv. 2. Thirdly, Paul's "fellow-labourer," because he was CIIAPTEil iir. 409 his joint-colleague " in the gospel," that is, in preaching the gospel. And the end why he did then send him was, first, to confirm or underprop them, as the word signifieth, to wit, lest they had heen either drawn from the truth by deceit- ful reasonings, Col. ii. 8, or driven from it by force of persecution. Matt. x. 22. Secondly, to " comfort them," the word signifieth both to ex- hort and comfort, and he was sent for both, not only to comfort them under their sad sufferings, but also to exhort them unto constancy notwith- standing of them. Now the thing which he was mainly to confirm them in, and by exhortation to press upon them, is their " faith," that is, their firm assent and adhering to the truths of the gospel. DOCTRINES. 1. Holy desire and fervent love to duty is most ingenious and witty to find out ways for discharging the duty, even when all ordinary access to it doth seem to be obstructed : for love and desire in Paul to confirm and comfort these Thessalouians in their need, makes him find out a way to do that by another, which he could no ways do himself : " And sent Timotheus to esta- blish you." 2. Church-guides, or judicatories, who are charged with the oversight of several congrega- tions, where they cannot in person ofliciate them- selves, are not exouered by sending forth unto the Lord's vineyard any who may be had, except they employ the fittest, and such of whom there are grounds of hope, that, through the Lord's help, he may carry on the work for which he is sent : for Paul not being able to go himself, sends not every one, but a man every way fitted for the work, even " Timotheus, a brother," &c. 3. As ministers, especially they who are of elder standing, and best known in the church, are bound to give their deserved testimony unto others of the Lord's servants, for gaining them respect and credit among the people of their charge ; so then is a minister sufficiently quali- fied and worthy to be commended as a complete minister, when, first, he is a man in all appearance truly pious, for Paul commendeth Timothy from this, he was a " brother." Secondlj^, when he is painful and laborious about his Master's work : " Timotheus was a labourer." Thirdly, when he is a lover of unity, and entertaineth peace with others of his Master's servants, striving to work with them, Phil. i. 27, and not against them, in a way of his own separate from them : " Timotheus was a fellow-labourer." And, fourthly, when he is a lover of truth, as well as of peace, and studieth unity but in so far as it thwarteth not with virtue : for he is commended as " a fellow-labourer in the gospel of Christ." 4. The office of an evangelist, among other things, (see upon Eph. iv. 11,) was to confirm and establish in the faith those churches which the apostles had already planted : for Timotheus, an evangelist, 2 Tim. iv. 5, was sent by Paul to confirm and establish this church " in the faith." 5. Such is Satan's enmity against the grace of faith, and so many are his onsets, what by one means, what by another to brangle it, Luke xxii. , 31, .32, as knowing therein the believer's great strength doth lay, 1 John v. 4, that even the strongest faith hath need of confirmation and establishment : and it is the godly man's wisdom and duty in trying times, to have a special care j to guard his faith, as that grace which not only Satan striveth to shake most, but also upon the j stability whereof the safety, strength, and vigour i of his other graces depend much : for though Paul had praised their faith much, chap. i. 8, yet he sends here to confirm it, and it especially ^ more than any other of their graces : " To esta- blish you concerning your faith," saith he. [ 6. A singular means for strengthening faith under sad afilictions and trials, is for ministers | to hold out, and people to embrace those excel- ! lent comforts, Avhich the word of truth holds ; forth to the Lord's people in suffering times : our standing at a distance from, and questioning our interest in those, do breed discouragement and terror, and thereby make way for shameful fainting in duty, and foul defection from truth, ^ Heb. xii. 13 ; for Timotheus was sent both " to j establish and comfort them concerning their ' faith." j Ver. 3. That no man should be moved by [ these afflictions : for yourselves know that we are appointed thereunto. He doth here show, first, the necessity at that time of his sending Timotheus to establish them, to wit, the prevention of an apparent hazard, lest any of them, because of Paul's or their own " afflictions," should have been drawn away by flattery, or shaken and " moved" from truth, like the tail of a dog following upon his master, as the word signifieth. Secondly, and because the same hazard did yet remain in part, he useth two arguments for their present establishment against fainting, either under his or their afflic- tion. The first in this verse to this purpose, they " themselves knew," or were sufficiently in- structed from the doctrine of the gospel, that all Christ's followers, Mark viii. 34, and chiefly the apostles, 1 Cor. iv. 9, were appointed, or (as the word is rendered, Luke ii. 34) set as a mark, at which the arrows of affliction and persecution are shot. Now they are thus appointed and set as a mark for trouble by God, both in his eter- nal counsel, Rom. viii. 29, and in his actual sepa- rating them from the world by converting grace, iPet. ii. 21. DOCTRINES. 1. A minister's care should be extended towards all and every one of his charge, not only the great, the rich, the strong in grace, and eminent, but even to the poor, the outwardly base, con- temptible, and to such as are but weak, even babes in Christ, Heb. v. 12, 13; and this as at all times, so especially when they are exercised with sharp trials and sore afflictions ; for Paul's care was thus extended towards all at such a time, as is implied while he saith, " That no man shall be moved." 2. The Lord's faithful servants may be so much supported by grace under their saddest sufl'c-rings, as that their fear and care will be 410 EXPOSITION OF L THESSALONIANS. more exercised towards others of the Lord's peo- ple, and about the possible sinful consequences of their trouble upon others, than any thing that doth concern themselves : for supposing the af- flictions here spoken of to be Paul's own, as certainly his own are not excluded, we find him more afraid of their stumbling, than careful of himself : " That no man," saith he, " should be moved at these afflictions." 3. As Christians under afflictions for truth are in hazard to be shaken, brangled, and tossed to and fro with the wind of strong temptations, which take their rise from thence ; so the ordi- nary temptations wherewith the tempter doth as- sault afflicted Christians, have much insinuating flattery in them, while he seemeth to commiserate their present case, and promiseth much content- ment and ease if they step but a little aside from the way of duty for attaining to an outgate ; for the word rendered " to be moved," signifieth to be shaken as a dog's tail, and drawn away by flattery : " That no man should be moved by these afflictions." 4. So much ought we to adore and reverence the Lord's supreme dominion and absolute pro- vidence, as presently without debate to stoop and embrace whatsoever lot is measured out unto us by it ; for he persuades them to endure affliction without fainting, from this, that they and others were " appointed thereunto by God." 5. The faith of this, that the Lord hath firmly decreed to bring his followers by the way of the cross to their crown, and to make them first to suffer with Christ, before they reign with him, is an excellent remedy to stay and settle the be- liever against fainting and wavering under the sorest trouble ; for this is the remedy prescribed here by Paul : " For we are appointed thereun- to," saith he. 6. Scripture comforts under afflictions cannot support a man except he know them, and be acquainted with them, and ignorance is often the cause of our great impatience ; for he makes their knowledge of God's appointment necessary in order to their drawing comfort from it : for saith he, " yourselves know that we are appointed thereunto." Ver. 4. For verily, when we were with you, we told you before that we should suffer tribu- lation ; even as it came to pass, and ye know. He confirmeth here what he said of their knowing that Christians are appointed and called to undergo a suffering lot, (as appeareth by the causal particle "for") and withal doth add a second argument to preserve them from fainting to this purpose ; they themselves " knew," and could bear him witness, that when he was among them at Thessalonica, Acts xvii. 1, &c., he had foretold them that both he and they were to meet with much tribulation from their oppressing persecutors, which prediction was now made out and verified by the event, and therefore there was no occasion for them to faint because of affliction, seeing they were so timeously fore- warned of it. DOCTRINES. 1. It is the duty of Christ's ministers to give timeous warning unto the Lord's people of trials and hardships, which they cannot choose but encounter in their Christian course, lest other- wise when they are surprised with unexpected trouble, they repent their undertaking and suc- cumb, Mark xiv. 17 ; for Paul d^d timeously, and " when he was with them, foretell that they should suffer tribulation." 2. When the Lord's servants have an open door to preach the gospel unto a people, they | ought to stir their time and instruct their hearers I in all necessary truths, as not knowing how soon the door may be sliut, and the present opportu- nity of doing good removed, Prov. xxvii. 4 ; for so did Paul ; " when he was with them," he told them of all necessary truths, and of this in par- ticular : " That we should suffer tribulation," saith he. 3. That the Lord's people have had timeous j warning from the word of truth, of the troubles I which will attend them in their Christian course, it ought in reason to keep them from fainting and stumbling at a cross when they meet with one : for this is the apostle's scope in this verse, to reason them up to a courageous frame of spirit under tribulation, because he had told them be- fore of it. 4. As ministers ought to be circumspect in their predictions, foretelling nothing for certain but what the word of truth giveth ground to believe that it shall undoubtedly come to pass ; lest otherwise, when the event doth not answer the prediction, their ministry be brought into contempt ; so the fulfilling of such predictions doth strongly confirm the truth of the word, and underprop the believer in the faith of it, notwith- standing of any sad affliction or hardship he may be under for adhering to it ; for Paul foretold nothing but what the event did verify, and from this that the event did answer his prediction, he doth persuade them not to faint, but to adhere to truth, although they were under present trouble for it ; " We told you before that we should suffer tribulation, even as it came to pass." Ver. 5. For this cause, when I cou!d no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain. The apostle repeateth what he spoke, ver. 1 and 2, of his sending Timotheus, and expresseth a third end why he had sent him, (for otlier two were mentioned, ver. 2,) and it was, that he might " know their faith," or their constancy in the faith : and he closeth the verse by giv- ing a reason why he desired so much to know their faith, to wit, a twofold fear; first, lest Sa- tan, who is here called " the tempter," (as being that eminent temptei',) had taken occasion from their present affliction for truth, to " tempt" them one way or other to make defection from it ; and secondly, lest they had yielded to the tempter, which is not expressed, but implied in that which CHAPTER III. 411 would have followed upon their defection, to wit, the loss of Paul's labour in preaching the gospel among them, which in that case would have been " in vain" and useless as to them, though not to himself, 2 Cor. ii. 15, 16. DOCTRINES. 1. The care of an honest minister towards the people of his charge, doth extend itself not only to their first conversion, and the drawing them out of nature to a state of grace, but also to their perseverance in that state ; for Paul, after he had been instrumental in con- verting the Thessalonians, doth yet remain solicitous about their perseverance : " And there- fore I sent," saith he, " to know your faith." 2. A faithful minister doth not thinii himself exonered, when he hath discharged his duty before the people, but will remain in a Christian manner solicitous of the success of his pains among the flock, when an hireling and time- server doth not much trouble himself about any such thing, John x. 12: for Paul, from this soli- citous care, doth send " to know their faith," and the fruit of his labours among them. 3. There is a holy jealousy in Christian love, whereby though it believe the best, 1 Cor. xiii. 7, yet it feareth the worst, that all lawful means may be made use of to prevent it ; for Paul from love doth fear, "lest the tempter had tempted them, and his labour be in vain." 4. As it is Satan's trade to tempt, and to tempt all men, good and bad, Luke xxii. 31 ; Eph. ii. 2 ; by all means, 2 Cor. xi. 3, at all times, 1 Pet. v. 8, and to all evil, 2 Thess. ii. 10 ; so he omitteth no occasion of exercising this his woful trade with advantage, 2 Cor. ii. 11, and more particularly he takes advantage of those cross dispensations, by which the Lord doth exercise his people, to make them cast at truth and piety ; for Paul's fear, lest Satan had taken occasion from their trouble to tempt them, iraplieth, his usual way is to tempt on such an occasion : " Lest by some means the tempter have tempted you." 5. So much do the best of saints lie open to Satan's temptations, and so ready are they, if left to themselves, to yield when tempted, that a faith- ful minister will have reason to fear, to watch, to take heed to himself and the flock, so long as there is a tempter to tempt ; for Paul doth lear lest the best among them had been tempted and suc- cumbed : " Lest by some means the tempter have tempted you." 6. Though the pains and labour of a faithful minister cannot be in vain as to God, who doth always gain his intent, Isa. Iv. 10, 11 ; nor yet as to the minister himself, whose reward is with the Lord, Isa. xlix. 4 ; yet as to the people who make not use of his pains, or make apostasy from that seeming good which once they attained by them, they are always in vain and to no good purpose, yea, a snare, Isa. xxviii. 13, and shall be for a testimony against them, Mark vi. 11; for Paul implieth so much as that if they had yielded to the tempter, and made apostasy from the faith, " his labour would have been in vain among them." Ver. 6. But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you : In the second part of the chapter, the apostle being, in order to their further establishment in the truth, to express yet more of his fervent af- fection towards them, which was drawn out by Timotheus's return from them, he doth, first, in this verse show what Timotheus did report of them, when he had returned to Paul, being now at Corinth, as it appears from Acts xviii. 1, with 5, (though he was at Athens when he sent him, ver. 1 ;) and the sum of this report in general is called " good tidings," " he brought us good tid- ings." It is the same word in the original which signifieth to preach the gospel, because the thing reported was the fruit and effect of the gospel preached among them, the hearing whereof was as the preaching of it over again unto Paul. Se- condly, those good tidings in particular were the report he made, 1. Of their faith, or of their stedfastness in the faith ; 2. Of their " love," or sanctified practice, according to both tables of the law, flowing from faith, for love is the ful- filling of the law. Gal. vi. 2 ; 3. Of their special love and respect to Paul, made evident, 1. By their " good remembrance " of him, or that re- spectful mention which they made of his labour, diligence, and his whole ministerial carriage among them, and that " always " when they had occasion to speak of him. 2. By their earnest desire to see him : the word in the original sig- nifieth such a desire as is, in a kind, impatient of delays. And lest he had seemed hereby to have reflected upon himself, who had so long delayed to satisfy their longing desire, he adds in the close, that his desire was no less ardent to see them, though he was hindered without any default of his, chap. ii. 18. DOCTRINES. 1. An evangelist, one of the extraordinary oflicers in the New Testament, did herein, among other things, differ from an ordinary minister ; he was not tied unto any charge, but being sent out by the apostles to water such churches as they had planted, (see ver. 2,) he did there re- main, not constantly, but for a certain time, until the apostles should have further work for him elsewhere ; for Timotheus, being sent to Thessa- lonica by Paul, did not reside there, but returned within a little to be disposed of by Paul as he thought good : " But now when Timotheus came from you unto us." 2. The Lord doth powerfully overrule and turn about the deepest designs of Satan against his work to the furtherance of it, as if they had been purposely contrived for that end ; for Satan, by hindering Paul to go to Thessalonica, chap. ii. 18, got no advantage, but detriment, in so far as when Paul was converting souls to God, first at Athens, next at Corinth, Timotheus was con- firming the church at Thessalonica : " 'VNTien Timotheus came from you unto us," which sup- poseth he had been with them, and Satan could not hinder that. 412 EXPOSITION OF I. THESSALONIANS. 3. That the work of God's grace doih thrive among a people is good tidings from them, and such good tidings may be had even from perse- cuted Christians; for those were the tidings which Timotheus did report from this persecuted church, and they are called good tidings : " He brought us good tidings of your faith," &c. 4. The Lord's way with his work and people doth often soar so high above all probable means, that it disappoints and abundantly refutes our anxious, and sometimes misbelieving fears. So was it here, ver. 5 ; he feared they had yielded to the tempter in his absence from them at a time of so great need, but now he finds it was otherwise, the Lord having supplied the want of Paul by some other way : " He brought us good tidings of your faith and charity." 5. The best tidings which can be reported of any is, that he is a believer in Jesus Christ, a maintainer of charity and good works in his own practice, and one that accounteth highly of the faithful servants of Jesus Christ ; and as all those three are always conjoined, so nothing almost worth the hearing can be reported of any, in whom all or any of those are wanting ; for the good tidings which he reported were, " of your faith and charity, and that ye have good remem- brance of us," saith Paul. 6. Though none who are truly godly ought to be excluded from our special love, yet some may justly challenge a choice room in our affections above others, according to our special interest in them, and stricter tie unto them by nature, 1 Tim. v. 4 ; by cohabitation, 1 Tim. v. 8 ; by fa- vours received from them, 1 Sam. xviii. 1 ; by their greater usefulness in the woi'k of God, 2 Sam. xviii. 3 ; and because of a greater measure of God's grace shining in them : for they made evident their special love unto Paul beyond others, by their " good remembrance of him, and desire to see him." 7. Among all those who may justly claim, and do most easily obtain a choice room in the child of God his affections above others, a gracious minister whom the Lord hath made instrumental for his conversion is with the first ; for Paul had been an instrument of their conversion, and there- fore he shareth most deeply in their love : " And that ye have good remembrance of us," saith he. 8. As Christian love doth vent itself in speak- ing the best of the party loved, so it diflfereth much as to this effect, from popular applause; Christian love is a constant friend, but popular applause is most uncertain. Matt. xxi. 9, with xxvii. 22, 2.3 ; for herein did they evidence their Christian affection to Paul, " that they had good remembrance of him always." 9. Christian love, and especially that which is betwixt a faithful pastor and a gracious people of his charge, doth earnestly long to evidence itself in Christian fellowship, for the mutual comfort and spiritual advantage of both the parties, Rom. i. 11, 12 ; for so did their love to Paul, and his to them : " Desiring greatly to see us, as we also to see you," saith he. Ver. 7. Therefore, brethren, we were comforted over you iu ail our affliction and distress by your faith ; The apostle, in prosecution of the former scope, doth next show what effects these good tidings had wrought in him : they are in number four, the first whereof is comfort, expressed here to this purpose, that, whereas his mind was other- wise oppressed and perplexed with fear, ver. .5, he was now "comforted," or recreated over them, or by what he heard of them, and especially by their faith, or by the testimony which lie heard of it. Which effect of comfort is heightened from this, that hereby the bitterness of all the "affliction" and "distress" of any sort, (for there- fore is it expressed in two words,) whether by- past or present, which he had endured either with them, or after his removal from them, was wonderfully sweetened. DOCTRINES. 1. Christian love doth make itself evident in a fellow feeling sympathy with the case of those to whom it is extended, and the more there is of love, there will be the more Christian sympathy ; for, to evidence his ardent affection towai'ds them, he showeth how he sympathized with them ; their affliction and apparent hazard of defection did perplex him, ver. 5, and good tidings from them did comfort him : " Therefore, brethren, we were comforted," saith he. 2. The Lord doth usually reward a tender frame of spirit in bearing burden with the church and people of God, in their hazard and afflicted case, by giving the person so disposed the more of comfort and soul-ravishing joy aris- ing from the church's better case: those only who mourn with Zion are privileged to rejoice with her, Isa. Ixvi. 10 ; for Paul was much afflicted with their hazard, ver. 5, and now he is much comforted, having heard of God's goodness to them under it : " We wei-e comforted," and, ver. 8, " now we live." 3. The Lord doth usually exercise his dearest children with vicissitude of contrary affections, such as sorrow and joy, fear and freedom of mind ; weeping may endure for a night, but joy Cometh in the morning, Psa. xxx. 6, and this be- cause so impotent are we, that we cannot well carry a full measure of any one of those, for any length of time, without miscarrying one way or other, Psa. xxx. 6, 7, for Paul was so exercised ; before he was perplexed, ver. 5, " but now he was comforted ;" before he was as dead, but now " we live," saith he, ver. 8. 4. The believer's joy and comfort do not de- pend upon his freedom and actual deliverance from outward or inward trouble, but upon the Loi-d's comforting presence, who often takes oc- casion, from his kind dealing with others, to pour in upon the believer's spirit so full a measure of spiritual joy and comfr 1, that in a manner the bitterness of all his own trouble is forgot and swallowed up in the sweetness of it ; for thus was it with Paul : " We were comforted over you in all our affliction and distress." 5. From this, that he expresseth only their faith as the rise of his comfort, though Timotheus CHAPTER III. I had reported of their other graces, see upon ver. I 2, Doct. 5 : " By your faith," saith he. Ver. 8. For now we live, if ye stand fast in the Lord. He doth here illustrate and confirm what he spoke of his comfort, as appeareth by the causal particle "for," and withal express the second effect of those glad tidings to this purpose, that " if," or " seeing," as the word may read, they "stood fast," or were courageously constant, as the word implieth, in the faith, whereby they were united to the Lord Christ, he was thereby made to live, that is, of a cheerful spirit, all things went with him according to his wish, for men are said in a sense to live when their concernments succeed according to their mind, and somewhat beyond their expectation, to the disappointment of their fear. Gen. xlv. 27. DOCTRINES. 1. To rob a man of his comfort, and thereby to dead his spirits, and make his life bitter, is a kind of murder in God's esteem, for it takes away that which here the apostle doth call "life," to wit, the cheerfulness of his spirit, through the want whereof he did formerly look upon himself as dead ; as is implied, while he saith, " for now we live." 2. As the good of an honest minister his pains amongst the Lord's people redounds to himself in some respect, and is not wholly reserved for him until afterwards, but is in part bestowed upon him even in this life, in so far, as not only his inward, but also his outward man is thereby bettered, his very natural spirits are thereby cheered, and consequently his strength preserved, and in an ordinary way his life prolonged : so his want of success, and growth of wickedness among the people of his charge, in despite of all his en- deavours to the contrary, is sufficient to dead his spirits, to eat up his cheerfulness, and conse- quently cut his days ; for the one of those doth follow upon the other, and the former is evi- dently implied, while Paul affirms that his life, or a cheerful frame of spirit, did flow from their constancy in the faith : " Now we live, if ye stand fast in the Lord." Ver. 9. For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God, He doth confirm and illustrate what he spoke, of his cheerful frame of spirit, and withal ex- presseth the third effect of those good tidings, to this purpose : he did " for their sake," or by their means, reap so much spiritual and sincere joy, (called here, " joy before God,") as he could never, in any way of thankfulness to God, ex- press to the full, and as the cause required, his present sense of God's love, which had bestowed upon him so rich a mercy : for' such questions as this, " WTiat thanks can we render?" &c., do usually imply somewhat above expression, and cannot well be answered, Psa. Ixxxiv. 1, and cxix. 97. DOCTUINES. 1. God's ordinary way of dealing with exer- cised Christians is, the lower they are brought under sad and weighty exercise, to make their comfort and joy, accompanying their outgate, so much the more to abound, (see 2 Cor. i. 5 ;) for Paul, who was pressed down, and brought so low with a twofold weight of desire and fear, that he could not longer forbear, ver. 5, is now as much exalted, that he cannot find words sufficient to express the sweetness of his case : he was " com- forted," ver. 7, " he did live," ver. 8, and here he had joy, and all joy : " For all the joy where- with we joy," saith he. 2. As the Lord doth sometimes furnish his people with more than ordinary matter of joy, and such as they cannot contain, but must ex- press their sense thereof with cheerfulness and good will ; so they ought and in some measure will have a watchful eye, that in all such expres- sions of joy, they vent nothing that is carnal, sinful, or unseemly, but what beseemeth such as are always in God's sight, and are especially then most narrowly marked and taken notice of by his all-seeing eye ; for Paul having such mat- ter of joy, while he is about to express it, doth set himself in God's sight : " For all the joy," saith he, " wherewith we joy before our God." 3. Whatever matter of joy a man may have, he cannot improve it, nor attain to the actual ex- ercise of solid and spiritual joy, except his inte- rest in God be in some measure cleared, whose reconciled face doth put such a ravishing lustre upon all our other mercies, as they draw out the heart actually to rejoice in them, or rather in Gud for them, (see Psa. iv. 6 ;) for though Paul had matter of joy from the former good tidings, yet he doth not actually rejoice until he close with God as his through Christ, as is impHed, while he saith, " for all the joy wherewith we joy before our God." 4. Christian love, to those who are God's, doth give the person who loveth an interest in all the good things bestowed by God upon those whom he loveth, and a large share of all the joy and comfort which are occasioned by them ; for Paul, to make evident his ardent affection to these Thessalonians, doth show that their merciful receipts did give him matter of all joy : " For all the joy," saith he, " wherewith we joyed for your sakes," that is, for God's mercies towards them, mentioned ver. 6. 5. Whoever are, or may be, the occasion of joy, by furnishing matter for it, yet a godly heart will not rest upon them, but look to the Lord above all, ascribing praise and thanksgiv- ing to him who not only giveth the cause and occasion of joy, by making instruments to be that which they are, matter of joy and not of grief, Psa. xx. 9, but also doth give us to improve that matter of joy unto actual rejoicing, which otherwise we could not, Eccles. ii. 24 ; for Paul, though he had the matter of his joy furnished from the Thessalonians, yet he looks over them to Gi)d, and returns him thanksgiving for it: " What thanks can we render unto God for all our joy ?" saith he. 6. As giving of thanks is all the rent which 414 EXPOSITION OF I. THESSALONIANS. either the Lord di-th crave, or we can return unto him for favours received, so no thanksgiving of ours can be looked upon as an answerable return to the meanest of mercies, and especially a godly heart can never satisfy himself in the matter of his thankfulness to the Lord ; he prizeth the mercy received so high, and seeth his thanks to be so feckless, that he judgeth all he can do of no value, and no ways answerable to what so rich mercy in God doth call for ; for Paul seeth that thanksgiving was his due, but cannot satisfy him- self in any thing he could do of that kind ; as is implied while he saith, " What thanks can we render to God for all the joy ?" &c. Ver. 10. Night and day praying exceedingly that we might see your face, and might per- fect that which is lacking in your faith ? Here is the fourth effect of those glad tidings upon Paul ; he was thereby put to his prayers, which were, 1. Assiduous: the phrase, "night and day," implieth such an assiduity as admits of no other but necessary intermissions, Luke ii. 37 : next, it was fervent and serious, so much is implied in his praying " exceedingly," or, as it is in the original, excessively, intimating fervency of affection. 3. The thing prayed for was, (1.) to see them, or to be present with them. (2.) That being with them, he might have occasion, by his preaching to them and conversing with them, to perfect, supply, and make up (as an instrument under God, 1 Cor. iii. 5,) what was lacking and wanting in their faith, whether in their under- standing, as to their knowledge of or assent uuto truths revealed ; or in their will and affections, as to their embracing of and adherence unto that good thing held forth by those truths. DOCTRINES. 1. There can be no such cause of thanksgiving in this life, but there will be also matter for prayer, and an incumbent necessity to go about that duty, there being always somewhat wanting to the best, and necessary to be had, Phil. iii. 12, and prayer being a prime mean appointed of God for obtaining of what we want, Ezek. xxxvi. 37. For though Paul had at this time such matter of thanksgiving, that he could not well express it, ver. 9, yet he is assiduous in prayer: " Night and day praying exceedingly." 2. Our prayers to God should be both assidu- ous and serious, the former without the latter being but vain babbling, condemned Matt. vi. 7, and the latter without the former but a violent, evanishing flash, to no purpose, condemned Isa. xxvi. 16: for his prayers had those two proper- ties : " Night and day praying exceedingly," saith he. 3. There is a singular eflScacy and aptness in a minister's presence and preaching, through the Lord's blessing, to beget, confirm, or carry on the work of grace in hearers, beyond what there is in his writings while he is absent. There is not only a more express promise of a blessing unto preaching, Rom. x. 17, but also there is no- thing almost in a man whom God hath sent to gain souls, whether carriage, gesture, or counte- nance, which the Lord doth not make subservient unto edification one way or other, 1 Cor. ix. 22 ; for therefore is it that Paul, not content with writing to them, doth so much desire to see their face, that " he might perfect that which was lacking in their faith." 4. As the faith of the best hath its own inlacks, and most eminent believers have need to pray, " Lord, increase our faith," Luke xvii. 5 ; so faith is preserved and increased in the use of those means by which it was begotten at first : it is begotten by ordinances, and especially by the word preached, and it is preserved and receiveth increase by ordinances and the public preaching of the word; for though Paul did highly com- mend their faith, chap. i. 3, yet somewhat was lacking to it, and he prayeth he may see them, that by preaching to them he might perfect that " which was lacking in their faith." Ver. 11. Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you. The apostle having but made mention, ver. 10, of his usual practice in praying, doth here, in the third part of the chapter, break out in a most fervent and devout prayer, and thereby maketh way for the second principal part of this epistle, which beginneth chap. iv. ; in which prayer there is, first, the party to whom he prayeth, " God himself," taken here personally for the first Per- son, therefore is it added, " Our Father ;" and he is contradistinguished to Christ Jesus our Lord, the second Person, to whom also the apostle pray- eth. Secondly, there is the matter prayed for, that all obstacles and impediments being removed, he might get a successful journey, and be directed i by Providence, as in a right line, towards them, j as the word in the original doth signify, DOCTRINES. 1. So necessary, and of so universal use, is this duty of prayer, that our heart should be con- stantly kept in such a readiness to it, that when- ! ever the least opportunity is offered, we may set about it ; yea, and where a man is fervent in prayer, he will lay hold upon every occasion to break out in it ; for Paul having but made men- tion of prayer, ver. 10, and seeing some necessity of praying presently, cannot contain himself, but sets about it : " Now God himself and our Fa- ther," &c. I 2. That Jesus Christ is God, equal with the Father, appeareth hence, that not only divine worship, but also divine properties, in overrul- ing by his providence the affairs of men, are as- cribed to him ; for Paul doth pray unto him. and seeketh a successful journey from him : " Our Lord Jesus Christ direct our way." j 3. Though the object of divine worship be but one and the same glorious God, Matt. iv. 10, and there is but one kind of divine worship, to wit, that which is supreme, and becometh this one • infinite majesty of God, and therefore whatever | pei-son of the Godhead be expressly named in our | prayers, the rest are not excluded, but included i in that one, they being all three one only God, CHAPTER III. 415 the same in essence, 1 John v. 7 ; yet it is not only lawful, but also sometimes convenient, though not always necessary, to name expressly in our prayers the distinct persons, and especially Jesus Christ, the second Person, with the Father, thereby to strengthen our confidence for accepta- j tion and an answer, seeing there is no access to the Father but by him, John xiv. 6 ; for Paul here doth expressly direct his prayer both to the Father and the Son : " Now God himself and our Father, and our Lord Jesus Christ." 4. The Lord's most powerful providence doth overrule the most malicious designs of Satan against his work and people, so that he could easily mar the prosecution of them, when at their greatest height, if he did not sometimes judge the contrary more convenient for his own glory and his people's good, Psa. Ixxvi. 10; for Paul could not otherwise pray in faith unto God for a successful journey, when he knew Satan did ply his utmost to hinder it, chap. ii. 18 : " Now God himself direct our way unto you," saith he. 5. Seeing it is not in man to direct his own way, Jer. x. 23, therefore he ought to wait and depend on God's direction for all his undertak- ings ; and this both for light, that he may know what, when, and how he should do, Psa. xxvii. 11, and for strength to enable him for, and bear him through, against difficulties in the perform- ance, Eph. iii. 16; for so doth Paul : " Now God himself direct our way unto you." Ver. 12. And the Lord make you to -increase and abound in love one towards another, and towards all mew, even as we do towards you. A second thing he prayed for is, that ■whether he came unto them or not, the " Lord" himself might supply his absence, by making them grow abundantly, and beyond all ordinary measure, (as the doubling of the word " increase" and " aboimd" doth imply,) in the grace and duties of love, first, " one to another," and amongst them- selves who were Christians ; next, generally " to- wards all men," even heathens. And in the close of the verse, he casts in one incitement to the exercise of this grace, from his own ex- ample and practice towards them. DOCTRINES. 1. Though the Lord doth usually work by or- dinary means, yet we may not tie him absolutely to them, but under want of means ought to de- pend upon him to supply their lack ; for Paul depends on God for making them grow in love, even though he himself should not come to them : " And the Lord make you to increase." 2. As not only the first beginnings, but also the growth and progress of grace do come from God, and therefore are to be sought from him by prayer : so -we need not fear, while we plead with God for spiritual mercies, lest we exceed and seek too much : for Paul seeketh that he may make them grow abundantly, and beyond all ordinary measure : " And the Lord make you increase and abound." 3. As it should be a believer's aim to grow in grace, so he should labour in this study alter growth, both to extend himself to the exercise of more graces, as is enjoined, 2 Pet. i. 5, and to better the exercise of one and the same grace, so as to grow more frequent, copious, and spiritual in it, as is enjoined, chap. v. 16, 17 ; for Paul's praying for growth shows, we should endeavour it, and the two words he useth to express this growth are made by some to differ thus, that the first may signify to increase in numbei', the se- cond in heap or bulk : " Now the Lord make you to increase and abound in love." 4. As Christian love ought and will be mutual among real Christians, so it is not mercenary, nor doth extend itself unto those only from whom the Christian may expect a return of love again, but to others also, from whom nothing of that kind can be had, even to all men ; and that be- cause of God's command, Matt. v. 44, and that there is somewhat loveworthy in all, Rom. ii. 15, though abused and defaced by the most, Rom. i. 21, for he prayeth that they, being Christians, " may abound in love," first, " towards one another," and next, " towards all men." 5. A minister's own example, and sanctified practice, according to the truth he preacheth, is one of the strong inducements unto a people to give him obedience in what he prescribeth : and therefore though a profane man may preach to purpose. Matt. vii. 22, 23, yet his preaching is not usually so much accompanied with fruit and success, 1 Tim. iv. 16, for Paul allegeth his own practice, as an inducement : " Even as vre do towards you," saith he. Ver. 13. To the end he may stablish your hearts unblameable in holiness before God even our Father, at the coming of our Lord Jesus Christ with all his saints. Here is a third thing prayed for, in order to which their growing in love was presently sought, as it appears from the word of connexion betwixt the verses : and it is, that thereby, as by one mean, the Lord might, first, confirm and establish them in holiness, so as they should not be easily moved, or driven from the solid practice of it. And next, that by both those, to wit, their growth in love, and stability in holiness, their hearts or consciences (so called, 1 John iii. 19, 20,) might be rendered blameless, or without complaint, as it may be well taken in an active sense ; his meaning is, that their consciences may be paci- fied, yea, and absolved, and pass sentence in their favours, and this before the bar and tribunal of God their reconciled Father, the full accomplish- ment of which wish should be at Christ's second coming, when he shall come accompanied "with all his saints," or, as the original may read, his holy ones ; that is, either his holy angels, 2 Thess. i. 7, or the holy souls of the saints departed, who shall come down with Christ, to be united and glorified with their bodies. See the same effect of pacifying the conscience ascribed to grown love, 1 John iii. 19, and iv. 18, and it is ascribed to love and holiness, as to that which doth evi- dence our interest in Christ's blood, John xiii. EXPOSITION OF I. THESSALONIANS. 35 ; by the only merit and worth whereof we have peace with God, Rom. v. 1. DOCTRINES. 1. Though children, and those who are weak in grace, be tossed to and fro with every tempta- tion, Eph. iv. 14, yet grown, and growing Chris- tians, are not so easily shaken : growth in grace j is accompanied with stability, both in truth and holiness : for Paul teacheth so much, while having prayed, ver. 12, for growth in grace, he addeth here, " To the end he may stablish your hearts unblameable in holiness." 2. It concerneth a Christian much, by all means to endeavour that his heart and conscience may be without complaint, speak peace unto him and absolve him ; seeing if a man's heart and conscience upon good ground condemn him, much more will God, who is greater than the heart, and whose deputy the conscience is, 1 John iii. 20 : for Paul prayeth here that their hearts, or consciences, may be unblameable and without complaint. 3. As a man, in making his heart and con- science pass sentence upon his state and way, should sift himself in God's sight, and endeavour that his conscience pass such a sentence upon all, as he thinks God the Judge of all will pass ; so in this inquiry and process, he should look upon God as a fatherly Judge, who will pass sentence as a Father, according to the covenant of grace, and not as a strict sin-pursuing Judge, according to the covenant of works : for he wishes that their hearts may be unblameable or without complaint before God, that is, when sifted as in his sight, and calleth him " our Father," to show in what relation he should be taken up. 4. Though it be the alone blood of Christ ap- prehended by faith that puriheth the conscience, and gives it ground to absolve and speak peace ; seeing by it alone provoked justice is satisfied, and we are justified, whereupon our peace with God doth follow, Rom. v. 1 ; yet inherent holi- ness doth also quiet the conscience in its own order and way, to wit, though not meritoriously, and by way of satisfaction to the claim of justice, for all our righteousnesses are as filthy rags, Isa. Ixiv. 6 ; yet by way of evidence, and as a faithful witness of our undoubted interest in Christ, and right to his blood, 1 John iii. 14: for Paul prayeth that their hearts or consciences may be unblame- able, without complaint, or pacified in holiness. 5. Though the meanest measure of sincere holiness be a sufficient evidence in itself of an interest in Christ, and consequently may quiet the conscience, Matt. v. 6, yet that a man may clearly discern this evidence, aud get his conscience actually, and upon good ground, quiet by it, it is necessary that he grow in grace, and be estab- lished in holiness, otherwise his peace is more liable to be questioned and shaken by every new assault : for Paul ascribeth this effect of pacify- ing the conscience to growth in grace, and sta- bility in holiness, while having prayed for their growing in grace, he addeth, " To the end he may stablish your hearts unblameable in holi- ness." 6. However believers do enjoy much sweet peace, Rom. v. 1, and some clear evidences of a right to Christ in their begun sanctification, even while they are here. Cant. vi. 3, yet the full ac- complishment of their begun happiness is reserved until Christ's second coming : many things are wanting now, even to those who have most, 2 Cor. vi. 6, which shall be then made up: our holiness shall then be perfected, and we con- firmed in it, our peace extended as a river, nei- ther shall our consciences afterwards ever smite or accuse : for he showeth the term, when we shall be fully established in holiness, and our consciences thoroughly pacified, shall be " at the coming of our Lord Jesus Christ with all his saints." CHAPTER IV. The apostle being, in the second principal part of this Epistle, until ver. 23 of chap, v., to press upon them the practice of a holy life, he doth in the first part of this chapter propose several ex- hortations to that purpose. The first is, to the study of holiness and sanctification in general, ver. I, enforced, 1. From his manifold injunc- tions of this kind he had given them already, ver. 2. Secondly, it was the will of God that they should so walk, ver. 3. Next, the following exhortations do press their exercise of some par- ticular virtues, and branches of that sanctification presently mentioned : as, first, the exercise of chastity, ver. 4, and abstinence from all unclean- ness contrary to it, ver. 3, 5. Secondly, the ex- ercise of justice and equity, in abstinence from all sort of oppression. And both these are en- forced, because, first, otherwise God would plague them, ver. 6. Next from the end of their calling, to wit, their sanctification, ver. 7. Thirdly, their disobedience would be a despising of God, ver. 8. The third exhortation is to the exercise of bro- therly love, which he presseth indirectly from their progress herein already, ver. 9, 10. And fourthly, he exhorts to quietness of spirit, oppo- site to idleness and curiosity, ver. 11. Because, first, of public honesty ; secondly, of private uti- lity, ver. 12. In the second part of the chapter, he proposes several considerations to allay immoderate grief for the death of friends : as, first, their death is but a sleep, ver. 13. Secondly, they shall un- doubtedly arise, ver. 14. Thirdly, they shall be in no worse case at Christ's second coming than the godly, who shall be then found alive, ver. 15; yea, they shall have the advantage of them, as being to be first raised, and before those, others shall be changed, ver. 16. Fourthly, after their resurrection the godly of both sorts shall meet together, and both of them with Christ. Fifthly, they shall never part again, ver. 17. And so he concludes, by pointing at the use which they were to make of all those considerations, ver. 18. Ver. 1. Furthermore then we beseech you, brethren, and exhort ;yoM by the Lord Jesus, that as ye have received of us how ye ought CHAPTER IV. to walk and to please God, so ye would I abound more and more. I He doth here, and to ver. 3, propose and urge ' a general exhortation, which is a comprehensive sum of all the rest, which he is to press upon them afterward. And having made a transition from the preceding doctrine, by the word " fur- thermore," (implying, as the original beareth, there did somewhat yet remain necessary to be I added,) he doth in the name and authority of I " the Lord Jesus," and for his sake exhort them, ' and that both lovingly (as the word rendered, j •' beseech," implieth) and seriously, as his using two words to the same purpose doth import. And the thing unto which he exhorts tliem is, that according to the doctrine and injunctions they had formerly received of him, while he was with them, pointing out both the necessity and manner of such a walk and conversation, as might be acceptable unto and please the Lord, so they would abound, more and more, that is, sup- posing they had already entered this walk, (as is expressly affirmed, chap. i. ver. 3,) he would have them now to make continual progress, and in a manner to outstrip themselves by their fu- ture diligence. Besides what I have observed already upon the cohesion of the doctrinal and practical part of the Epistle to the Epliesians, chap. iv. ver. 1, Doct. 1, 2, which is applicable here ; Learn, 1, the endeavours of others, by prayer or otherwise, to have us doing well, should not hinder, but rather further our own diligence and pains ; and particularly our own prayers, or the prayers of others to God on our behalf, should be seconded by diligent use of means on our part, for attaining the good thing prayed for, other- wise we tempt the Lord by our prayers, as the sluggard, Prov. xxi. 25, and make the prayers of others wholly ineffectual, as to the bringing about of any good unto us, Psa. xxxv. 13 : for Paul having prayed fervently, that the Lord would make them abound in grace, chap. iii. 12, he doth here press upon themselves to abound more and more, and because he prayed for it, therefore he would have them to endeavour it, as appears by the illative particle, " then," or therefore : " Furthermore then." 2. When a minister hath with greatest clear- ness and fulness explicated and laid open the doctrinal part of Christian religion, and the se- veral articles of faith, he hath not yet absolved his task, until he press upon people's consciences the practice of piety and of the several duties of a holy life ; and whatever a man be for know- ledge, yet there is one thing, and the main thing lacking, so long as he knows not, or cares not, how to bring his knowledge into practice ; his knowledge in that case is to no purpose, as not having attained the end for which it is given. Acts ii. 11, 12 : for Paul having already instructed them in the doctrinal part of religion, and ex- horted them to constancy in it, he looks upon somewhat yet wanting and necessary to be added, even the following directions to lead a holy life : " Furthermore then," or, " as to that which yet rests, we beseech you." 3. A minister, especially in pressing the prac- tice of holy duties upon the people of his charge, should labour to be both affectionate and serious, so that neither his affection and respect unto them may mar his vehemency and fervour, in pressing home the point upon their conscience, nor yet his zeal and fervour make him omit any thing, whereby sanctified prudence might teach him to evidence his affection to them and respect of them, lest otherwise by exasperating their cor- ruption he drive them further from their duty, instead of bringing them nearer to it : for Paul, while he presseth duty, doth not command im- periot!.sly, but entreats them meekly and affec- tionately, as the word rendered " beseech " im- plieth, and yet most seriously and fervently, he both " beseecheth and exhorteth." 4. A minister's meekness and lenity ought to be seasoned with some mixture of authority and due severity, lest otherwise his meekness be de- spised, and his ministry want an edge: for as Paul beseecheth them in lenity, so he obtests them " by the Lord Jesus," that is, in his name and authority, and for his sake. 5. Though good works, and a holy walk, be not necessary antecedents of justification, Rom. iv. 5, yet they are of necessity required in the person now justified, to wit, for making his call- ing and election sure, 2 Pet. i. 10, for making evident the reality of his faith and interest in Christ, James ii. 18, for glorifying God, John XV. 8, for gaining of others. Matt. v. 16, for at- taining the actual possession of life eternal, as the way to it, Heb. xii. 14, though not as a price to merit or buy it, Rom. vi. 23 ; for the word in the original, rendered " how ye ought to walk," doth signify how ye "must of necessity" walk. 6. That a man may walk as a Christian, and so as to please the Lord, he must take the revealed | will of God, delivered by his prophets and apos- j ties, and committed by them to sacred writ, for his guide, both in the matter and manner of his walk : for Paul teacheth so much, while he saith, ' that " as ye have received of us, how ye ought I to walk and to please God, so ye should abound;" j now what they had received of him, to this pur- ' pose, by his preaching, he doth here commit the sum of it to writing. ! 7. Whatever be a man's walk and conversation for matter, or otherwise for manner, yet he walks not as a Christian, nor so as he can have any real or solid comfort in his walk, except he sin- cerely endeavour to please the Lord, by doing what he doth as service to him, Eph. vi 6, 7 ; for Paul makes their endeavour to please God, a ne- cessary ingredient in a Christian walk, while he i saith, " how ye ought to walk, and to please God." j 8. There is not a rest, or stand, allowed of j God to any in the way of grace, but when much j is attained, we ought still (forgetting those things I which are behind, Phil. iii. 13) enlarge our de- sires, and bend our endeavour after more, and yet after more, seeing there is still more to be ' had, Phil. iii. 13 ; and the Lord alloweth our de- ; sires after grace to be insatiable and boundless, John xvi, 23, 24, though as to our other enjoy- ments, TO would have them bounded by his i allowance, Heb. xiii. 5 ; for Paul, supposing they | had already grace, and a great measure of it, I EXPOSITION OF I. THESSALONIANS. doth nevertheless exhort them to " abound more and more." Ver. 2, For ye know what commandments we gave you by the Lord Jesus. Here is a reason to enforce the exhortation. 1. The thing required by him now was nothing else but what he had enjoined them formerly. 2. Those directions he gave them were not his own, but the Lord Christ's, in whose name and authority he, as Christ's lion-herald, had pro- claimed them ; for the Greek word signifieth such a commandment as is published by one in the name and authority of another, and so much also is expressed, while he saith, " by the Lord Jesus," or in his name. Lastly, they did know, and were sufficiently convinced, both that he had given those commandments, and that they were not his, but Christ's. DOCTRINES. 1. As ministers ought not to forbear the fre- quent repetition of one and the same truths, until they obtain from people their due accept- ance, though still with some delectable variety, in some circumstances of their delivery, lest otherwise they become loathed of the hearers : so, the more that a duty is inculcated, we are the more obliged to take notice of it, and will have the more guilt if we neglect and slight it ; for Paul presseth obedience to the former exhorta- tion, from this, that he had frequently pressed it before, as well as now : " For ye know what commandments we gave you." 2. As the Lord's ministers ought to deliver nothing for a rule of faith or manners unto their hearers, but what they have a warrant for from Christ, for they are but ministers of Christ, and publishers of his will to his people, and not lords of their faith, 2 Cor. i. 24 ; so the Lord's people should receive nothing of their hand, but that for which they can produce such a warrant : for the injunctions which Paul gave them, and they were to receive from him, were only such, " the com- mandments which he gave them by the Lord Jesus." 3. The more we know our duty, and are con- vinced of a tie laid on by God himself to walk in it, the greater should be our care to make con- science of it ; otherwise our knowledge will be our condemnation, John iii. 19, and we see sin without all cloak or excuse, John xv. 22 ; for the strength of this present argument lieth in their knowledge : " For ye know what commandments we gave you by the Lord Jesus." Ver. 3. For this is the will of God, even your sanctification, that ye should abstain from fornication : In this verse, he doth first declare what that is wherein he did exhort them to abound, ver. 1, to wit, "sanctification," which, being tak<^ as it is our duty. Is a serious and constant endeavour after a full and thorough conformity of the whole man, both outward and inward, James iv. 8, to what the Lord requireth in his word. And he addeth also a new argument to enforce the exhortation so explained, to wit, it is God's will, or the thing which he requireth, as well-pleasing unto him. Next being to press upon them some particular branches of sanctification, he begins with chastity ; in pressing whereof he first ex- horts them to " abstain" from the contrary vice, to wit, " fornication," which is to be taken here generally, as extended to all filthiness and un- cleanness contrary to chastity, and thus it com- prehends adultery, Matt. v. 32, yea, and incest, 1 Cor. V. 1. DOCTRINES. 1. This may sufficiently commend a duty, and set us upon the practice of it, that it is willed and commanded of God, whatever otherwise be the reluctancy and vain debatings of flesh and blood against it, Gal. i. 16. It holdeth good in his com- mands alone ; they are not to be disputed, but obeyed, and his will to be simply followed, with- out further inquiry in the grounds and reasons of it, except where those are held forth unto us by the Lord himself ; for he holds out the Lord's will as a sufficient reason to press the present ex- hortation ; " For this is the will of God," saith he. 2. The duties of sanctification are no less willed and enjoined by God to believers, than the exer- cise of faith itself; faith in Christ doth not loose the tie of the command and will of God binding us to duty: for, writing to believers, he saith, " This is the will of God, even your sanctifica- tion." 3. A minister's wisdom should lead him, in pressing holiness, not to rest upon generals, but to condescend upon such particulars of sin and duty, (by dissuading from the one and inciting to the other,) the omission or commission where- of is most common among the people of his charge ; for so doth Paul, having pressed sancti- fication in the general, he descends unto some particular duties, and such, doubtless, as the pre- sent condition of that people did give him the occasion to pitch upon beyond others : " That ye abstain from fornication," saith he. 4. As sanctification includeth not only the practice of duty, but also the mortification of and abstinence from sin ; so there are no sins that a holy heart will scare more at, and strive to mortify, than those to which his fleshly appe- tite would enslave him ; such sins being not only ensnaring when given way to, Eccles. vii. 26, be- cause most delightsome, but also most incon- sistent with, at least most destructive- of, the work of grace in the heart, 1 Pet. ii. 11; for the apostle doth press abstinence from fornication as a main branch of sanctification : " That ye ab- stain from fornication," saith he. Ver. 4. That every one of you should know how to possess his vessel in sanctification and honour ; In pressing chastity, he doth next prescribe a remedy against the forementioned sin, and there- by enjoineth the exercise of the contrary virtue. CHAPTER IV. 419 to wit, " That every one of them," without ex- ception, "should" not only abstain from fornica- tion, but also " know," and acquaint themselves, how they might, by a holy kind of skill and artifice, " possess," or make use of their body, here cal led their " vessel," or an instrument of any sort, (as the word is generally taken,) be- cause the body is the instrument of the soul, by which it acts ; a vessel or receptacle wherein for the time it is preserved. And the manner how they were to possess it, and make right use of it, is in two words, none whereof do exclude the lawful use of the marriage-bed, Heb. xiii. 4 ; but it is, 1. In " sanctification," that is, not only in freedom from fleshly pollutions, but also in mak- ing all the members of the body subservient to the soul, in all those oifices for which they are appointed, and chiefly in the practice of holy duties, Rom. vi. 19. 2. In "honour," that is, not so much, or only by taking lawful and ne- cessary care to provide all things needful for the body, (though that be not excluded, see upon Col. ii. 23,) but also, and mainly, by preserving it in that measure of purity, and freedom from every kind of sinful defilement, which is suitable to that honour put on it by God, of being made a temple to the Holy Ghost, 1 Cor. vi. 15 : he seemeth to allude to that more than ordinary cleanness and purity wherein these vessels were kept, which were dedicated to the service of God in the sanctuary, Exod. xl. 9, 10. DOCTRINES. 1. The Lord requireth not only inward sanctity in the understanding, will, and affections, but also outward, in the body and all its members ; and therefore it is not sufficient for us to know our duty, and have some inward good liking of it, the outward man in the mean time being left at liberty, and as it were without a rule, to do or not to do as may make most for the man's safety from hazard, for his pleasure, credit, or advan- tage : for Paul seemeth to obviate the error of some who thought otherwise, while he requireth " every man to possess his vessel " or body ' in sanctification." I 2. The moral law, and more particularly the ; law enjoining chastity, and keeping the soul and body free from fleshly lusts, doth oblige all and every one, without exception of any, to obedience ; so that neither great, Deut. xvii. 17, nor small, Deut. xxiii. 17, man nor woman, James iv. 4, i young nor old, 1 Cor. vii., may plead exemption, for the command is given to every one : " That every one should know how to possess his vessel." 3. There is a kind of divine art of chastity, and no small skill required, to keep a man's soul and body free from fleshly uncleanness ; some rules of which heavenlj"^ art are briefly these. The outward senses must be kept from enticing objects, Job xxxi. 1 ; loose and wanton company eschewed, Prov. v. 8 ; meat, drink, and sleep soberly used, Ezek. xvi. 49 ; our ordinary call- ings diligently plied, Ezek. xvi. 49 ; the first motions and stirrings within of fleshly lust quickly suppressed, Exod. xx. 17; prayer to God for strength to resist temptations frequently used, Matt. xxvi. 41 ; and if none of those pre- vail, marriage, the means appointed of God for eschewing fornication, must be entered, 1 Cor. vii. 2 : for Paul implieth that thei'e is skill and knowledge required for this thing, while he saith, " That every one of you should know how to 4. As every man ought to possess his own body, or be master of it, and not be possessed by it, or enslaved to it, by spending his precious time in an excessive pampering of it with meat, drink, sleep, Ezek. xvi. 49, or gorgeous raiment, Isa. iii. 18, &c. ; so doth he possess it as he ought, when not only he doth not yield his members servants unto uncleanness, or to iniquity of any sort, Rom. vi. 19, but also doth subject it to God; and keep it subservient as an instrument of the renewed soul, in giving obedience to the revealed will of God ; for this is it that Paul teacheth, while he biddeth every man "possess," or make use of his body, as a " vessel," or instrument of the soul, and " in sanctification and honour." Ver. 5. Not in the lust of concupiscence, even as the Gentiles which know not God : He doth, thirdly, in pressing chastity, show how far that abstinence from fornication, men- tioned ver. 3, doth reach, even to a restraining not only the external act, but also the inward lust of concupiscence, or, as the word signifieth, the feverish fit, or violent passion of burning de- sire, which boileth within, through all the mem- bers of the body, 1 Cor. vii. 9, disturbing the judgment, as with a high fit of a fever, and pro- voking both body and mind to the outward act of filthiness. And, fourthly, he gives a reason enforcing the dissuasive, lest otherwise they should be like the profane " Gentiles," who were for the most part given over of God to the base slavery of their filthy lusts ; and that because they " knew not God," to wit, savingly, and as he is revealed in his word ; neither did they rightly improve that natural knowledge which they had of him, and therefore God gave them up to uncleanness, Rom. i. 21 with 24. DOCTRINES. 1. As concupiscence, and the first inordinate motions to lust, when not timeously curbed, do become passionate, inflaming the body, and re- straining the judgment from solid thoughts of any other thing, but of what may tend to fulfil them ; so such violent passions, and feverish fits of fleshly concupiscence, do put both the body and mind out of frame for discharging any duty of holiness in a way honourable to God ; for he showeth that "concupiscence" groweth to "lust," or to a violent passion, and a kind of frenzy, as the word implieth ; and that the prevalency of this passion and lust, is opposite to that possess- ing the body in sanctification and honour, men- tioned ver. 4 : " Not in the lust of concupiscence," saith he. 2. As there is need of the former divine art, mentioned ver. 4, Doct. 3, to allay and root out those fevei-ish fits of burning lust; so, except they be one way or other allayed, a man cannot possess his body as master of it, but is in daily 420 EXPOSITION OF I. THESSALONIANS. hazard to be trailed as a slave, to fulfil the utmost of those fleshly lusts which are burning in it: for ■while he requireth every one to know " how to possess his body, not in the lust of concupiscence," he implieth, that otherwise he is not a full pos- sessor of it, and that there is skill and knowledge required unto a man for keeping his body free of those boiling passions. 3. As there are several degrees of one and the same sin, the former whereof maketh way to the latter ; so then do we set against a sin to purpose, when we not only lop the utmost branches, or set ourselves to refrain from the outward act, but also to restrain the inward motions and desires of the heart after it : for he will have them to set against the inward "lust," or passion, " of concupiscence," as the most ready mean of abstinence from the breaking out of concupiscence in the outward act of fornication, spoken of ver. 3. 4. The sight of sin's prevalency in others should not allure us to it, but much rather scare us from it, there being thereby occasion offered to get a more full and clear sight of the tyranny and loath- some filthiness of sin given way to, than can be attained by the hearing of the ear, and word- speaking ; for therefore doth he set before them the prevalency of this sin among the pagan Gen- tiles, to scare them from it : " Even as the Gen- tiles," saith he. 5. As that is only worthy to be called the know- ledge of God, which is operative upon the heart and affections, so ignorance of God is a woful root, from whence many other sins do spring up, the Lord sometimes judicially giving the ignorant person over to those other sins, as a just punish- ment for his affected ignorance ; besides that the knowledge of God, which we ought to have, in- cludeth the knowledge of our duty, wherein we honour him being so known, and therefore they who know not God cannot but sin, as not know- ing whereat they stumble ; for although the pagan Gentiles had some knowledge of God, yet, because their knowledge was not operative and effectual, he affirms simply they knew him not, and makes their ignorance the cause of their uncleanness : " Even as the Gentiles which know not God." 6. Though the child of God is not bound to abstain from every thing which unrenewed nien practise, for even they may do some things which are in themselves and materially good, Rom. ii. 14, yet as they should eschew every sinful prac- tice of others, so especially such practices as are speaking evidences of their living in their unre- newed state ; for Paul dissuades them from living in the lust of uncleanness, because this was the practice of the unrenewed Gentiles, and such a practice as did demonstrate they knew nothing of God savingly, and as they ought : " Even as the Gentiles," saith he, " which know not God." Ver. 6. That no man go beyond and defraud his brother in any matter : because that the Lord is the avenger of all such, as we also have forewarned you and testified. He doth here press a second branch of that sanctification, spoken of ver. 1. The exhortation is first proposed to this sense ; that in no " mat- ter," or in no business of common commerce, they should wrong their brother, either by open violence, (as the word rendered "go beyond" implieth, it signifieth to go above, or trample upon one as despicable, and so expresseth to the life, the nature and way of proud and insolent oppressors,) nor yet by secret fraud and deceit, (as the other word is expressly rendered, see also 2 Cor. vii. 2,) and the party whom they are discharged to oppress or deceive, is their " bro- ther," that is, one of the same religion with them. Dent. xvii. 15 ; whereby he meaneth not as if it were lawful to oppress others, (see the contrary, Exod. xxii. 21,) but because the most of their traffic and commerce being probably with Christians and among themselves, the con- sideration of their interest in the person injured by them, would add no small weight to their sin, 1 Cor. vi. 6. Next, he addeth a reason to en- force not only this dissuasive, but the former, ver. 5, and it is taken from one dreadful effect of all such sins, they lay open the person guilty to God's dreadful vengeance : and he confirmeth the truth hereof from this, that he had often told them so much before when he was with them, and not only simply told, but seriously " testi- fied," and earnestly obtested them to believe the truth of what he had deponed, as it were upon oath unto them, for so much doth the word imply. DOCTRINES. 1. The wise Lord hath judged it fitting so to dispense of things worldly unto mankind, not giving all things needful unto any one, as that men cannot live without mutual commerce, and exchange of commodities from one hand to another ; for he supposes the necessity of mutual commerce, while he forbiddeth oppression and deceit in it : " That no man go beyond his bro- ther in any matter," or in any business of com- mon commerce. 2. So covetous is man by nature of that which is his neighbour's, and so little willing to rever- ence the Lord in the measure of things worldly dispensed unto him, Isa. v. 8, that he is easily tempted to catch advantage of his neighbour in the matter of commei-ce, and to make up his own worldly estate by impairing the estate of others ; for Paul, while he forbiddeth this evil, supposeth that men are prone to fall in it: " That no man go beyond or defraud his brother." 3. So enslaving an evil is covetousness, that where it reigneth it maketh the covetous wretch employ the utmost both of his power and skill to give it satisfaction ; for Paul, while he forbids both going beyond, or oppressing by power, and defrauding by skill, implieth that both power and skill is usually employed for carrying on this sin : " That no man go beyond or defraud." 4. So subtle a fisher and hunter after souls is Satan, Eph. vi. 11, as that he hath several sorts of temptations, according to the several tempers and abilities of people, to ensnare them with, in one and the same sin ; so that when any are effrontedly shameless in wickedness, and love to be known and feared as such, and have power to bear them out to act their villanies, he then tempts them to oppress avowedly, and with strong hand ; and for others who either have not CHAPTER IV. 421 power or good -will to carry on their wickedness in open view, those he tempts to defraud or de- ceive, teaching them a way how to sin, and not to be so easily discovered in their sin ; for Paul supposes there were temptations of both those kinds, while he forbids to yield to either : " That no man go beyond or defraud his brother." 5. Whatever pretexts a man may find out to render one sin, and especially his own sin, more plausible and excusable than another, yet, no pretext of that kind can licentiate a man to live in any sin ; neither the open oppressor who pre- tends plain, even down dealing, and kything [showing] himself to be what he is, nor yet the subtle deceiver who pretends law and fair bar- gain, are excusable ; but both of them are alike guilty before the Lord, for both are here con- demned: "That no man go beyond or defraud his brother." 6. As impunity from men doth harden the wicked much in sin, so the Lord doth always supply the defects of man's justice, by taking ven- geance here or hereafter, especially upon those sins whereof judges among men do take less notice ; for such are the sins here forbidden, fleshly uncleanness, oppression by the great, and subtle cheating under pretext of law by the politic and worldly wise, are not much punished by men, hence are they so common ; and there- fore saith Paul, " The Lord is the avenger of all such." 7. So strong is the interest of sin in fallen man, and chiefly of such sins as bring worldly profit and pleasure with them, that there is need of word upon word, and reason upon reason, to scare him from them ; and there must be not only love to the commander to constrain, but also the terror of God to persuade ; for having given one argument, ver. 3, to dissuade from those pleasant and profitable sins, from the sig- nification of God's will, he seeth it yet needful to add another here, from God's vengeance and ter- ror, being to add more afterwards : " Because that the Lord is the avenger of all such," saith he. 8. As where sin is, there God's vengeance doth follow, either upon the sinner himself, or a cau- tioner in his stead, 2 Cor. v. 21 ; so the Lord doth allow a gracious soul, neither is it inconsis- tent with grace in the soul, to abstain from sin, as from other more prime, so from this inferior motive, the fear of God's vengeance to ensue and follow ; for he showeth God doth avenge such sins, and dissuades even believers from them, because " he is the avenger of all such." 9. A minister must not think that his once denouncing the terror of divine vengeance against the sinner for his sin will scare him from it, neither must he give over the matter as hopeless, when his former dreadful certifications have had little or no effect, but he must yet again renew his zeal, reiterate former threatenings and other argu- ments, as not knowing when the Lord shall be pleased to give the wished-for success, 2 Tim. ii. 25 : for Paul reiterates this dreadful certifica- tion, though he had often told it before, and as it appears without any success as to some ; " As we also have forewarned you," saith he. 10. So stupid are men for the most part, and so slow to believe the truth of divine threaten- ings, Deut. xxix. 19 ; that if ministers when they threaten be not the more serious and fervent, the most terrible threatening will but little affect the most part of hearers ; some one shift or other will be found out to put them by to break their dint, and to make them of no effect ; for therefore Paul, in denouncing this terrible threatening, did seriously testify, and fervently obtest them to take warning from it : " As we also have fore- warned you and testified." Ver. 7. For God hath not called us unto un- cleanness, but unto holiness. In this verse there is a second argument for enforcing all the former exhortations, both gene- ral and particular, positive and negative; and it is taken from the end intended by God, when he did first effectually call them, that is, draw them out of nature to the state of grace. Col. i. 13, which is expressed, first, negatively, it was not that they might thence take liberty to defile themselves with sin of any kind ; for the word, " uncleanness," must be taken here in that gene- ral sense, as being opposed to sanctification, and containing under it all the sins formerly forbid- den, not only fornication which is " uncleanness" strictly taken, but also oppression and fraud. Next, positively, he had " called them to sanctifi- cation," or that they might be sanctified, and live in the constant exercise of all the sanctifying graces of God's Spirit. DOCTRINES. 1. As God is a dreadful avenger of all sin, so chiefly of such sins of professors of the gos- pel as do reflect upon their Christian calling, either as hardly consistent with it, Deut. xxxii. 5, or as opeiiing the mouths of profane atheists to reproach it, 2 Sam. xii. 14 ; for he here gives this reason why God is the avenger of aU such sins, God had called them to abstinence from them, and consequently their lying in them would reflect upon their calling : " For God hath not called us unto uncleanness," saith he. 2. It is the duty of called Christians, in all their actions and employments, to examine all by the rule of their Christian calling, and to do or not do accordingly, being always loth to do any thing which may in the least measure reflect upon it, though it should otherwise bring them never so much pleasure or advantage ; for he will have them to abstain from the flesh-pleasing sin of uncleanness, and the profitable sin of covetous- ness, fraud and oppression, upon this account, they were not according to the rule of their Christian calling : " For God hath not called us unto un- cleanness," saith he. 3. So averse are all men by nature from the duties of holiness, Rom. viii. 7 ; so impotent to go about them, as being dead in sins and tres- passes, Eph. ii. 1, that the Lord must first draw us out of nature to the state of grace, and create in us a new heart and abilities to do good, Ezek. xxxvi. 26, when he eff"ectually calleth us, before we mind holiness in earnest : " For he hath called us unto holiness," saith he. EXPOSITION OF I. THESSALONIANS. Though some do abuse grace unto wan- tonness, and pretend they may sin without fear, (when, as they suppose, they are effectually called,) because the root of the matter is in them, and grac(?once received cannot be lost, Rom. vi. 15 ; yet as such corrupt reasonings receive no en- couragement, neither from the author of grace, the holy God, nor from the end of bestowing grace, which is our sanctification and holiness ; so if any, externally called by the ministry of the gospel, do live loosely or profanely, it should not in reason reflect upon this holy calling, but upon the persons themselves, who do not walk worthy of it and suitable unto it, (as is enjoined, Eph. iv. 1,) and thereby evidence the external call of the gospel hath never received inward entertain- ment in their heart ; for Paul supposing some might have such perverse reasonings as these, doth here refute them, as having no ground from our Christian calling, seeing it is God who call- eth, and " calleth not to uncleanness, but unto holiness." Ver. 8. He therefore that despiseth, despiseth not man, but God, who hath also given unto us his Holy Spirit. Followeth a third argument to press the same thing, and it is taken from the heinousness of their sin, if they should despise, reject, or set at nought (as the word signifieth) those wholesome apostolical counsels and commands. They should hereby despise or reject, " not man," to wit, only, or chiefly, " but God," speaking in him and by him, which he proveth from this, that God had given his Holy Spirit, by whose guidance and assistance he had given to them the foremeu- tioned commands, ver. 2 : see the Uke expres- sion for asserting the divine authority of what he wrote, 1 Cor. vii. 40, DOCTRINES. 1. When ministers have done their utmost in holding forth the beauty of holiness, and press- ing by the strongest of reasons, the practice of it upon people's consciences, there will be always some so far from yielding obedience, that the more they are pressed to duty, they will be the more averse from it, and in the end prove profane mockers and despisers of all which can be said to that purpose ; for Paul, after all his exhortations and reasons, supposeth there would be some such despisers, while he sets himself against them : " He therefore that despiseth." 2. Though such profane despisers of exhorta- tions to duty, and of threatenings denounced in case of neglect of duty, do please themselves with vain thoughts, that the minister, a despica- ble man, is only their party, whose pleasure they do not regard, whose displeasure they do not fear, Jer. xviii. 18 ; yet, herein they are hugely mistaken, the great God is their party ; he it is whom they despise, and who will reckon with them as setters at nought of him : for so saith Paul, " he therefore that despiseth, despiseth not man, but God." 3. So much are faithful ministers owned of God in the discharge of their trust, that what respect or disrespect is put upon them, or the message which they carry, it is reckoned by him as put upon himself, and that because they are ambas- sadors in his stead, 2 Cor. v. 20. " He that despis- eth, despiseth not man, but God," saith he. 4. The great reason for which a people's car- riage towards the message and person of their faithful ministers, reflecteth upon God himself is, that they in discharge of their trust do represent him, and all their regular actings are owned by him as his own ; for from what he spoke, ver. 7, that the act of sent ministers, in calling sinners by the ministry of the gospel, 2 Cor. xi. 2, is owned by God himself as his deed, he inferreth here, that therefore " he that despiseth, despiseth not man, but God." 5. Though faithful ministers are men, and therefore both may and must be affected with in- juries and affronts put upon them by profane atheists, while they set at nought their person and reject their message, Jer. xx. 2, 18, yet the dis- honour done thereby to God doth bear so much bulk in their minds, as if any disgrace put upon themselves, being compared with that, were not to be regarded, and not so much as once to be named ; for though profane mockers despise the ministers, yet so little is that comparatively valued by Paul, that he saith, " He that despiseth, despiseth not man, but God." 6. Though the contempt and disgrace cast even upon ordinary ministers, by slighting their mes- sage, redoundeth to God, for the reasons given, Doct. 3, 4, yet this did hold chiefly in the apos- tles, and other penmen of holy Scripture, who were infallibly assisted in what they wrote, 2 Pet. i. 21, and in ordinary ministers but in so far as they follow their steps, and deliver nothing to the Lord's people for truth but what they have warrant for in the written word of God ; for the reason here given is peculiar to the apostles and other extraordinary office-bearers, who only had the Holy Spirit to guide them infallibly : " Who hath also given unto us his Holy Spirit," saith he. Ver. 9. But as touching brotherly love, ye need not that I write unto you : for ye yourselves are taught of God to love one another. 10. And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more ; He doth here press a third branch of sanctifica- tion, called brotherly love, which is that singular, and, as it were, native (and therefore called bro- therly) love and affection, testified by action which ought to be, and in some measure is (1 John V. 1) in God's children mutually, and one to another, for the reality or appearance of God's grace in them, Psa. cxix. 63. And he presseth the exercise of this grace, first, by commending them for their progress herein already, which was such that they had not so great need to have it pressed upon them as others ; for that the words must be understood not simply and absolutely, as they sound, but comparatively, (as other scrip- CHAPTER IV. tural expressions of the like kind, John ix. 41 ; 1 Cor. i. 17,) appears from his pressing this same duty on them, ver. 10, which he would not have done if there had heen no need at all for it. Se- condly, by giving a reason why it was not needful for him to write much to this purpose, because " they were taught of God to love one another ;" that is, their hearts were powerfully inclined to the actual exercise of this grace, by the elBca- cious working of God's Spirit, not without, but accompanying the outward ministry of the word. Acts xvi. 14 ; for so is God's teaching explained in opposition to man's, Jer. xxxi. 33. This is contained, ver. 9. Thirdly, by further commend- ing them, while he proveth they were so taught of God, from the eifect of his teaching, their real practice and exercise of this grace "towards all" the Christians, here called brethren, in the region of Macedonia, wherein Thessalonica was the chief city. And fourthly, by exhorting them expressly, notwithstanding their former progress, not only to persevere, but also to "abound more and more" in the exercise of that grace. From ver. 9, learn, 1. Where sanctifying grace is wrought in the heart by God, there will not only be an abstaining from wrong, hurt, and in- jury to our neighbour, but there must and will be also an inward propension, seconded with real endeavours to do him good, and help him forward both in his bodily. Lev. xxxv. 25, and spiritual estate, 1 Thess. v. 11 ; for the apostle, having pressed abstinence from doing wrong to our neighbour, ver. 6, as one branch of that sanctifi- cation mentioned ver. 3, he doth here enjoin the exercise of bi'otherly love, as another branch of the same grace : " But as touching brotherly love," &c. 2. It is a singular piece of ministerial prudence seasonably to commend what good they observe in the Lord's people, and so to commend it, as that thereby they be not rendered proud or secure, but strongly incited to make further pro- gress in that good which they already have ; and people ought to improve what countenance or commendation they receive from their faithful pastors for the same end, otherwise it becomes their snare, Matt. xvi. 17, compared with 22 ; for Paul doth here commend the progress they had already made in the exercise of brotherly love, of purpose to incite them to further progress. " As touching brotherly love, ye need not that I write unto you," saith he. 3. So apt are the best to be discouraged in good, Heb. xii. 12, and so much doth the known good opinion concerning some in the minds of others, (especially of their faithful pastors, 2 Cor. viii. 24,) prevail with them for their incitement to do better, Acts xxvi. 27, 28, that as ministers ought not to flatter any in an evil, 1 Thess. ii. 5, so they should not rashly pass a hard sentence upon any, 2 Tim. ii. 24, or reject the meanest appearance of good in them as counterfeit and naught, Zech. iv. 10, but should cherish the day of small things in the people of their charge, not only in charity believing, 1 Cor. xiii. 7, but also alleging the best upon them, that hereby they may be incited, and in a manner constrained to do better; for so doth Paul here : " As touching brotherly love, ye need not that I write unto you." j 4. The Lord's ministers must not expect that all within their charge shall be aUke docile, tractable, and easy to be wrought upon, by pow- erful exhortations to holy duties, or all alike backward, dull, and unteachable ; there are usually some of both kinds, so that though some must have word upon word, and line upon line, and all to httle purpose, Isa. xxviii. 13, yet there are others with whom less than that will prevail; for such were those Thessalonians, so tractable, that Paul needed not take so much pains upon them, as upon others, " Ye need not that I write unto you," saith he. 5. That any are thus more docile and easy to be wrought upon than others, doth not proceed from any natural difference of a better or worse disposition, for all are by nature alike averse, and indisposed unto any thing which is spiritually- good, Rom. viii. 7, but from the Lord's effectual blessing upon the means of instruction towards some more than others ; for Paul gives this as a reason of their proficiency beyond others ; " For ye yourselves are taught of God," saith he. 6. Though the Spirit of God, the inward teacher of his people, doth not teach immediately by enthusiasms, dreams, or raptures, without, and much less, contrary to the word, Isa. viii. 20, but in and by the use of second means, and especially by a sent ministry, Rom. x. 15, whose labours he doth effectually bless to the elect, and so doth in- wardly teach them, 1 Cor. xv. 10 ; yet where the Spirit of God doth thus effectually and in- wardly teach, there is the less need of outward means, though there be always some, even to the best, until their graces be made perfect in heaven, Eph. iv. 13, only a little of outward means will do more good to such, than ten times more can do to others. In a word, those are easily taught whom God doth teach ; and therefore, though eminent abilities are much to be wished for in ministers, Titus i. 9, yet we ought not to be so anxious about the weakness or eminency of gifts in them, as fervently desirous to have God's teaching to come along with theirs ; for Paul shows that God, by his teaching those Thessa- lonians, had made them stand the less in need of being taught by him, while he saith, " Ye need not that I write unto you, for ye yourselves are taught of God." From ver. 10, learn, 1. All those whom God doth teach do profit under his hand, he doth so teach as the wills of those who are taught by him are powerfully bowed, and actually inclined to practise and obey what he teacheth ; and herein his teaching doth differ from man's, who can only inform the judgment, by clearing up things to the understanding, but cannot effec- tually determine the will to obey, 1 Cor. iii. 6 ; for Paul showeth that the effect of God's teach- ing them was their real practice. " And indeed ye do it," saith he. 2. As Christian brotherly love excludeth none, but is extended unto all who have real grace, or promising evidences thereof, so the great and main motive which draweth out this brotherly love to the party loved, is the reality or appear- ance of a gracious Avork in him, and not other by-respects only, or mainly, as of kindred, friend- ship, or favours bestowed by them, Matt. v. 46 ; 424 EXPOSITION OF I. THESSALONIANS. for he showeth that tbey exercised their love to others under the notion of, or because they were, " brethren ;" and did extend it to all of that sort which were " in all Macedonia." 3. Though the exercise of brotherly love be a duty incumbent unto all equally, as to that which is inward of it in the heart and affection, 1 Pet. i. 22, yet as to what is external, and espe- cially as to its fruit, or beneficence in supplying the outward straits of the people of God, there is more or less required from several persons, ac- cording to the capacity in which the Lord hath put them to discharge it ; for Thessalonica being the chief city in that whole region, and so most able to exercise beneficence, did extend tlieir brotherly love, even as to this act of it doubtless, " to all the brethren in all Macedonia." 4. It is a duty in a special manner incumbent unto those who are any way eminent in riches, power, or credit, whether they be cities, societies, or particular persons, to employ their eminency as a shelter, help, and encouragement to piety and those who are pious, in those places espe- cially where they are, and as far as their power may reach ; for so did those of this eminent city, Thessalonica, extend their brotherly love in the fruits of it " towards all the brethren in all Macedonia." .5. Even the most praiseworthy graces of most eminent saints have their own defects, and fall exceedingly short of that perfection which is re- quired, and should be aimed at, 1 Cor. xiii. 9 ; for though he had commended them much for their brotherly love, yet he implieth there was some lack in it, while he beseecheth them " to increase more and more." But 6, and more particularly, this grace of brotherly love can never be at such an height in any, but it is capable of increase, either by in- tending it more, while it groweth more fervent, and consequently farther out of hazard of being quenched by those provocations which might otherwise cool it, 2 Cor. xii. 15, or by extending it more, especially in its fruits of beneficence to- wards more and more objects, Eccles. xi. 1, 2, or by spiritualising it more, while there is a greater abstractedness in its exercise from self-ends and motives, Rom. xii. 9 ; for Paul insinuates their brotherly love, so much commended, was capa- ble of increase, while he bids them "increase more and more." 7. See a further note, ver. 1, Doct. 8, grounded upon this injunction, "increase more and more." Ver. 11. And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you ; He doth here press a fourth branch of sanc- tification, to wit, that they would " study," (or as the word signifieth, contend with such eagerness as ambitious men do for honour,) " to be of a quiet spirit," without creating trouble either to themselves or others, by their importunate in- truding upon other men's business, with neglect of their own concernments, and by seeking to live upon the labours of others. And that this is intended by the "quietness" here enjoined. appeareth in part by the means prescribed for attaining to it, which are first, "that every man do his own business," that is, meddle with those things, and those only, which come within the compass of his duty ; so that he condemneth not a charitable minding of the affairs of others, when we are called to it, Phil. ii. 4, but only a restless intermeddling with such things as con- cern us not. Secondly, that he " work with his own hands," whereby he enjoineth industry and painfulness in our callings ; and what he speak- eth of the " hands," must be taken figuratively, for any member of the body or faculty of thd^ mind which men make chief use of in any law- ful calling; which last piece of the duty chiefly is enforced first, from his own apostolic authority, who had so enjoined when he was with them. (See 2 Thess. iii. 16.) DOCTRINES. 1. There is not any one thing more inconsist- ent with the grace of brotherly love, and with the exercise of that grace, than a turbulent spirit who must have some meddling hand in every thing wherein he is concerned least, and doth sin- fully neglect those other things wherein, by vir- tue of his station, he is concerned most : for so much is implied while the apostle presseth the exercise of a quiet spirit, in opposition to that turbulent, meddling humour, immediately after " brotherly love," as a help unto it : " And that ye study to be quiet," saith he. 2. As a man's greatest honour doth stand in the exercise of Christian virtues, and more espe- cially in a Christian, peaceable, and sober deport- ment, flowing from a meek and quiet spirit, which is a choice piece of that ornament wherewith Christians should be adorned, 1 Pet. iii. 4 ; so this calm and peaceable frame of a quiet spirit will be found not easily, nor without the utmost of our serious endeavours attainable, if we con- sider not only how great an enemy Satan is to this, as to all other graces, Ephes. iv. 2C, 27, but also how corruptly all men are by nature prin- cipled to think this truly Christian honour but their shame, and a living and dying in obscurity and disgrace, Judges ix. 1,2; and that those are only honourable who, by winding themselves into all businesses, are admired, or feared, or de- pended upon by all, 1 Sam. xv. 1 — 5 ; for, as it was said in the exposition, the word rendered " study " signifieth to contend with such eager- ness as ambitious men do for honour, which im- plieth both that this quiet frame of spirit should be looked upon as our honour, and not attainable if not eagerly sought after : " And that ye study to be quiet," saith he. 3. This Christian frame of a meek and quiet spirit, with a calm and peaceable deportment flowing from it, is a far other thing than a love to live in sluggish ease, and to eschew even the necessary trouble which God doth sometimes call us to encounter in the way of duty ; for such a base desire of sluggish ease is here opposed to it, while he prescribeth, as a help for attaining this quiet frame of spirit, that "we do our own business, and work v/ith our own hands." 4. As tliose polypragmatic spirits and busy- bodies who do importunately ingj-re [intrude] CHAPTER IV. 425 themselves upon the affairs of others, and can suffer nothing, neither of public nor private con- cernment, to pass them, except they intermeddle -with it, either as umpires or parties, or as some one way or other concerned in it ; as those, I say, do create much trouble and strife both to them- selves and others, so a choice preservative of peace and quietness in public societies, and in men's own spirits, is that every man being con- tent -with the station wherein he is set, 1 Cor. vii. 20, 21, do busy himself -with those things only to which he is called by God, as knowing that the best things done with the best intention, if without a calling to them, are displeasing to the Lord, 2 Sam. vi. 7 ; for Paul doth teach both those while he enjoineth, as a help for attaining this quiet and peaceable frame of spirit, that every man meddle with those things, and those only, ■which come within the compass of his duty: " And to do your own business," saith he. 5. As most busy meddlers with the affairs of others are usually greatest neglecters of their own, so lazy idleness and sloth in those things of a man's own concernment, do usually drive him to straits, and from that to employ his wits how he may one way or other prey upon other men's estates for his own subsistence, and thereby dis- turb both his own peace and the peace of others ; for while he enjoineth diligence and industry in a man's own calling, as a help to attain this quiet and peaceable frame of spirit, he implieth that contrary sloth doth usually drive men to busy meddling, and to disturb both themselves and others : " And to work with your own hands," saith he. 6. As the Lo¥d alloweth none to live idle, but will have all to employ the wit and strength which he hath given them in some one lawful calling or other, wherein they may promote the good either of church, family, or commonwealth, Eph. iv. 28 ; so painfulness and industry in our own callings is a singular help to stop our ears from being taken with the alluring sound of many enchanting temptations, and of those in particular which would allure us to meddle with the affairs of others to their prejudice, and to employ our wit in raising stirs and divisions among societies for cur own advantage ; we should find so much of work, what from one thing, what from another, at home, as should make us loth to go abroad, except when we are called and pressed to it : for, as a help to attain a quiet and peaceable frame of spirit, he enjoineth every one " to work with their own hands." 7. It is the duty of ministers to press upon people not only the practice of religious duties, but also diligence and painfulness in the duties of every man's particular calling ; and so to press the former, as under a pretext of zeal and dili- gence in those, he do not make way for, or con- nive at negligence in the latter : for Paul doth so, not only here, but also shows he had done it formerly : " Work with your own hands, as we commanded you, " saith he. 8. The word preached doth not presently evanish when spoken by ministers, but stands as a constant rule for all time coming, though never so long after, binding the consciences of those who heard it to walk by it, as they would not be judged for their disobedience to it ; and therefore the word when preached should be carefully laid up in the hearts of hearers for that end : for Paul showeth that the word which he had preached to them when he was with them was binding to them yet : " As I commanded you," saith he. Ver. 12. That ye may walk honestly toward them that are without, and that ye may have lack of nothing. Here are other two arguments for pressing industry and painfulness in their calling: first, hereby they should " walk honestly," and in a seemly decency, in the eyes of those who were " without," or of unconverted Pagans, (so called, 1 Cor. V. 12, as being without the pale of Christ's visible church,) and otherwise both they them- selves and the Christian religion should be re- proached by those heathens. 2. Hereby, and by God's blessing upon their diligence, Prov. x. 22, they should attain to such a tolerable competency in things worldly as to have lack of nothing, to wit, which the Lord did see fit and convenient for them to have, Psa. Ixxxiv. 11. DOCTRINES. 1. Such is our love to sloth and ease, Prov. vi. 9, 10, and so prone are people to abuse the doc- trine of Christian liberty, as a pretence for shaking off the yoke of all necessary and painful duty. Gal. v. 13, that the most of people, espe- cially those who can by their wits find out a sin- ful shift, covered over with some handsome pre- text, to subsist otherways, can hardly be kept from giving themselves over to idleness, or stirred up to look upon diligence in particular callings as a matter of conscience : for therefore is it that Paul seeth it necessary to use so many arguments to enforce upon witty meddlers in other men's affairs diligence in their own : " That ye may walk honestly." 2. As diligence and indu-stry in the duties of a man's particular calling is a piece of seemly decency and honesty, so there is nothing more unseemly and base than a lazy sluggard, who, being neither profitable to himself nor others, doth live as if he were only born to eat, drink, and sleep, and do nothing else ; and though such idle sluggards be neither whoremongers nor thieves, yet they may and should be justly branded with dishonesty, and esteemed to lead no honest life : for so much doth Paul teach while he calleth painful industry a walking honestly : " That ye may walk honestly," saith he. 3. It is the duty of Christians, as in the first place to approve themselves to God, Matt. viii. 4, and next unto good men, Psa. lii. 9 ; so also, in the third place, to those who are "without," even naughty, wicked, and profane men ; in so far at least as that we do not scare them from Christ, and give them occasion to speak evil of religion, 1 Tim. V. 14 : for so doth Paul enjoin; "That ye may walk honestly toward them that are without." 4. There is not any thing that makes both re. EXPOSITION OF I. THESSALONIANS. ligion and those who profess the same more un- seemly and unsavoury to profane men, than when those "who pretend much to religion do, under any pretence whatsoever, live lazy sluggards in their particular callings, exposing themselves and theirs to be a burden to others, and to live upon the sweat of other men's faces : they are so much convinced from nature's light of the unseemliness of this sin, that as they burden religion with all the blemishes of those who profess it, so they cannot think that such a religion hath God for its author which giveth people liberty to live in the practice of such an evil : for while Paul affirmeth i that their painful diligence in a particular calling ( would be " a walking honestly toward them that are without," he insinuates that they would re- proach them and religion both with dishonesty if they lived idly. | 5. It is no small mercy for a man to have com- petency of things worldly, so as he neither know the power and strength of those temptations which arise from pinching scarcity and want, Prov. xxxi. 9, nor yet be necessitated to depend for a livelihood upon the coldrife [cold-hearted] and oft- times merciless charity of others, James ii. 15, 16 ; for Paul teacheth them so much while he per- | suades them to painful diligence by a promise of i desirable competency : " And that ye may have lack of nothing," saith he. 6. See a further note from the strength of this argument to enforce industry and painfulness in our lawful callings, upon Eph. iv. 28, Doct. 6 ; " That ye may have lack of nothing." Ver. 13. But I would not have you to be igno- rant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. In the second part of the chapter the apostle, while he presseth a fifth branch of sanctification, to wit, moderation of sorrow for their friends who died in Christ, many whereof were doubtless martyrs for the truth in those days of persecution, chap.ii. 14, and while he gives them many sweet grounds of consolation against immoderate grief, he falleth out in a digression concerning the state of believers after death and Christ's second coming. And in this verse he first proposeth his scope in all ; which is, first, to remove all ignorance, uncertainty, or want of full persuasion of the truth of those things which he is afterward to deliver, and especially of the state of behevers after death. Next, that hereby they might learn to moderate their " sorrow " and grief for their deceased friends, and not to mourn excessively or desperately as " others," to wit, the pagan Gen- tiles did, " who had no hope " of life, or of a re- surrection following. And while he calleth the dead (after the usual manner of Scripture, Acts vii. 60, 1 Cor. xv. 20, John xi. 11,) by the name of those who " sleep," he sets down the first head of doctrine concerning the state of believers after death, which also serveth for an argument to moderate the excessive sorrow of living friends for them, even this, that their death is but a sleep, not a sleeping of the soul, wh:ch goeth imme- diately after death to glory, Luke xxiii. 43; but of their bodies which rest in the grave, free from trouble and care, as a man doth in his bed, and it shall be raised up from the grave in the morn- ing of the resurrection, Psa. xvii. 15, by the voice of Christ, with as little difficulty as one will awake his sleeping friend, John v. 25, and shall arise refreshed, recreated, and in full vigour, 1 Cor. XV. 42, 43, to go about their endless work of praises to God and the Lamb, through the long lasting day of never-ending eternity, (see ver. 17,) as a man after sleep ariseth refreshed for his work DOCTRINES. 1. As the children of God are often pressed down with more than ordinary sorrow and grief, arising from cross dispensations ; so Sometimes there is not so much cause of sorrow in the dis- pensation itself, as in their own ignorance, which misrepresents the Lord's way of dealing, and makes it look with a more terrible aspect than really it doth ; for those Thessalonians were ex- cessively grieved for the death of their friends, arising mainly from their ignorance of their happy estate after death, as Paul doth here imply : "For I would not have you to be ignorant concerning 1 them which are asleep." j 2. As there is ofttimes, even in God's children, I some dangerous ignorance of most necessary truths, if not as to the substance, yet as to the i circumstances of them, or at least a great inad- vertence to and want of serious perpending of these truths in time of greatest need, which is all one with ignorance of them as to any present good to be reaped by them. Matt. xvi. 9 ; so it a considerable part of a minister's duty not only to labour upon the affections of people for making them choose and embrace that which is good, though he ought to do that mainly, 2 Tim. iv. 2 but also to inform their judgment by clearing their dangerous mistakes, that they may be able to discern truth from error, and that, as for other reasons, so, because of the great influence which a darkened judgment hath in misguiding the af- fections ; for it is like they were not totally ignorant of the resurrection, yet of some com- fortable cii-cumstances of it, or at least did not seriously perpend them, which occasioned their excessive grief, and therefore Paul doth set him- self to inform them : " I would not have you ignorant, that ye sorrow nOt." 3. It is not granted to the most near of Chris- tian friends to enjoy the comfortable society of one another always ; but however they may es- chew all those other sad accidents which either do locally separate chief friends before their death, Psa. Ixxxviii. 18, or make their society one way or other useless. Job xiii. 4, 5, yet death will inevitably make a separation at last ; and therefore Christians in wisdom ought to improve to the best advantage their mutual society, while they enjoy it ; for Paul supposeth that death had removed some eminent Christians at Thessalon- ica, which was cause of immoderate sorrow to such as were left behind, while he saith, " con- cerning tbem that are asleep, that ye sorrow not." 4. Though believers in Jesus Christ be freed from the curse of the law, Gal. iii. 13, and con- sequently from death itself, as it is a piece of that CHAPTER IV. curse, Gen. ii. 17, yet death doth seize even upon them, and die they must, the Lord having so appointed, Heb. ix. 27, that through the strait and terrible passage of death they may have an entry unto life, Rev. xiv. 13. So that death hath changed its nature and use as to them, and of a prison to detain them as malefactors, it is made a passage for them to walk safely through to the possession of their kingdom as victorious conque- rors ; in which respect, among others, Christ by his death hath removed the sting of death unto all his followers, 1 Cor. xv. 55, &c. ; for Paul showeth that even believers among them did die : " Concerning them that are asleep," saith he. 5. There is a moderate sorrow and grief which the Lord alloweth for the death of Christian friends, though not because of any hurt or da- mage of theirs, who are thereby freed from all sin and misery, and rendered eternally happy. Rev. xiv. 13 ; yet for the loss which either we or the church of God sustain in their removal, 2 Kings ii. 12 ; and because the death of such is often a forerunner of sad days to come, Isa. Ivii. 1 ; for Paul, by forbidding only immoderate grief, doth tacitly allow that which is moderate : " That ye sorrow not," saith he, " even as others who have no hope." But, 6. There is an immoderate and excessive sor- row, either for time or measure, which as even the godly through infirmity are apt to entertain, so the Lord doth disallow, and from which he willeth Christians to refrain, as savouring much either of want of charity to our deceased friends, contrary to Isa. Ivii. 2, or of atheistical doubl- ings concerning the immortality of the soul, and a blessed resurrection of the body, contrary to 1 Cor. XV. ; or at least of too great diffidence of God's care and providence to supply what loss we ourselves or the church of God do sustain by their removal, contrary to Matt, ix., last ; for Paul dischargeth this immoderate sorrow, and upon those grounds, while he saith, " sorrow not, even as others who have no hope." 7. The serious consideration of death, and how its nature and use is changed to believers, might be of itself sufficient to stop the current of immo- derate and excessive grief for their removal ; for his expressing their death by a " sleep," doth serve for an argument to allay their immoderate grief, the foixe whereof is expressed in the ex- position : " Concerning them that are asleep, that ye sorrow not." 8. As heathens who live and die without the knowledge of Christ, are, as to salvation, in a case wholly hopeless and desperate ; so that our bodies, being turned to ashes in the grave, and after that worms have consumed our flesh. Job xix. 26, shall again be raised the same for sub- stance, and united to our souls, is a truth which nature's light, not being enlightened by the writ- ten word, could never comprehend, Acts xvii. 32 ; for the Gentiles are said here to have been without hope, to wit, both of salvation, and chiefly of the resurrection, as he afterwards ex- plains. Now if they could have known a resur- rection, they might have had hope of it : " Even as others," saith he, " who have no hope." Ver. 14. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. Here is a second head of the forementioned doctrine, and a second ground of consolation, to wit, that in God's due time there shall be a re- surrection unto a glorious life after death ; I say, unto a glorious life, for the whole strain of the text doth show that he speaks only of the resurrection of the godly, and not of the wicked unto condemn- ation, mentioned John v. 29 ; because that would have served nothing to his present scope, which is not to terrify, but to comfort them against the death of their beloved friends, (see ver. 18 ;) and he proves that thei-e shall be such a glorious re- surrection, first, by laying down an undoubted truth, which he supposeth all did " believe" and take for granted, to wit, that Jesus Christ, the head, had "died," and after death "rose again." 2. By inferring from this ground, that there- fore the power of God shall raise and bring from the grave to life and immortality, 1 Cor. xv., " those which sleep in Jesus," that is, who ai'e dead in Christ, and shall continue in the faith whereby they are engrafted in Christ, Eph. iii. 1 7, to the last gasp. And he shall " bring them with Christ," that is, through virtue of their union with him as members with their head ; where he shortly hints at the force of the inference from Christ's resurrection to ours, to wit, because we are so nearly united to him ; to which add, that Christ's death and resurrection are an infallible forerunner and necessary cause of our resurrec- tion, seeing by his death he destroyed death, 2 Tim. i. 10, and arose that he might quicken us from death, 1 Cor. xv. 20, 21. DOCTRINES. 1. As there shall be a blessed resurrection of believers unto life after death, so the faith of this truth is a singular cordial for comfort against the terror of death, in so far as though death get us once at under, yet we shall not be detained by it, and dearest friends who at death do part with grief, shall then meet with joy ; for the apostle's scope is to comfort them against death from the faith of the resurrection ; " For if we believe," &c. 2. Concerning Christ's death and resurrection, see upon Gal. i. 1, Doct. 7. " Jesus died and rose again." 3. Though " thus saith the Lord," and divine revelation, be a ground sufficient in itself whJfre- upon to build our faith, Psa. Ix. 6, yet such is our unwillingness to believe, especially when the thing spoken hath no ground in reason. Gen. xviii. 12, and so great is God's condescendence to help and supply our weakness, John xx. 27, that he alloweth us to make use of any other law- ful mean whereby we may strengthen our faith, and as it were reason ourselves up to a belief of that which the Lord saith ; for so the apostle doth teach us to take help from Christ's death and resurrection to strengthen us in the faith of our resurrection ; " For if we believe," saith he, " that Jesus died and rose again, even so," &c. 4. Among other things helpful to bring us to the solid and fixed belief of revealed truths, this EXPOSITION OF I. THESSALONIANS. is one, to single out some truths which are more easily believed than others, as having, besides the authority of God interposing for the truth of them, some further confirmation from human testimony, or their powerful effects upon our own hearts or the hearts of others, that so being once fixed and settled in the faith of those, we may be thereby in some measure helped to give credit unto all such other truths as have dependence upon them ; for Paul, to bring them to the faith of their own resurrection, would have them im- proving the faith they had of Christ's death and resurrection, which was confirmed by so many witnesses, Luke i. 1, 2, and accompanied with wonderful eflfects upon the hearts of many : " If we believe that Jesus died and rose again, even so," &c. 5. As those, and those only, shall attain to the blessed resurrection of the just unto life, who con- tinue in the faith, whereby they are ingrafted in Christ, to their latest breath, Heb. iii. 14 ; so the union betwixt Christ and believers, once made by faith, is so sure and firm, that death itself cannot dissolve it ; yea, not only their souls, but also their bodies being separate from their souls, and in a manner from itself when dissolved in the grave to ashes, do yet remain united to Christ ; for those whom God shall raise to a glorious life, are designed to be such " as sleep in Jesus," and living, dying, and dead, are still in him, yea, and their bodies, which only do properly sleep, are also in him : " Even so also them which sleep in Jesus will God bring with him." 6. The great prop for our faith to rest upon, as to the truth of the resurrection, is the power of God, whereby he is able to do what he will, Psa. cxxxv. 6, and to make us anew out of our own ashes, as once at the first he made all things of nothing, Heb. xi. 3 ; for he leads them to God's power for grounding of their confidence, while he saith, " them will God bring with him." 7. Through virtue of that union betwixt be- lievers and Christ, it cometh to pass, that what- ever hath befallen Christ, as he is the head of believers, shall in God's due time be verified in believers themselves, that due proportion and distance being always kept which is betwixt head and members ; for he inferreth that we shall be raised, because he arose, because of our union with him : " Them will God bring with him." ■\^R. 15. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. Followeth a third head of the forementioned doctrine, expressing the order wherein the dead shall arise, which serveth also for a third ground of consolation against immoderate sorrow. And, first, in this verse, that he may conciliate autho- rity to the following doctrine, which transcends the reach of human reason to know and under- stand without special revelation, he doth, after the manner of the prophets, Zech. iv. 6, premit a preface, asserting that what he was to say was " by," or " in the word of the Lord," that is, in his name and by virtue of express commission from him. 2. He sets down the order wherein the dead were to rise, first negatively, to this purpose : " They which shall be then alive and remain" on earth " until Christ's second coming," as a small remnant of all that numerous company of believers who had formerly lived, but ere then will be removed by death ; that small remnant, I say, shall not " prevent," or have the start of those who are " asleep" or dead, to wit, neither as to their meeting with Christ in the air. nor their actual possession of glory, spoken of ver. 17; and Paul puts himself among those who shall be then alive, while he speaketh in the first person, " we ;" not as if he had been to continue until then, but because he divides all believers at Christ's coming into two ranks, the living and the dead ; he doth, as it were, for an example of the purpose in hand, place himself among the living, as he then was when he wrote ; or that he may thereby teach believers in all times to make ready for that day, as if it were to come in their own time, because the peremptory time when it shall come is uncertain. Matt. xxiv. 42. DOCTRINES. 1. So violent is the current of impetuous affec- tions, when once given way to, Psa. Ixxvii. 3 ; so hardly are we convinced of the evil that is in the excess of any thing in itself lawful, and in parti- cular in the excess of immoderate grief, John iv. 4, 9, that a word in the by will not allay it ; there must be word upon word, and reason upon rea- son, to demonstrate not only the sinfulness of it, but also that there is no reason for it ; for Paul having given two reasons already to allay their immoderate sorrow, he doth here give a third, taken from the order wherein the dead shall rise ; " For this we say unto you," &c. 2. As ministers should bring forth nothing for truth, but that to which they may premit, " Thus saith the Lord ;" so whatever truths they deliver, though never so far above the reach of nature's light, if once it be made known that the mouth of the Lord hath spoken them, we ought without further inquiry to stop our ears unto all that car- nal or corrupt reason can suggest against the truth of them; for being to deliver some myste- rious truths above the reach of natural under- standing, he premitteth this, that they had di- vine authority for them, and therefore should have credit : " For this we say unto you by the word of the Lord," saith he. 3. The Lord Christ shall never want a church of believers upon earth, which in despite of Sa- tan's malice to the contrary shall still have a being, either more conspicuously, Isa ii. 2, or more hidly, Rev. xii. 6, in some one place or other, until Christ's second coming: for Paul showeth there will be some believers " alive, and remaining until the coming of the Lord." 4. The Lord Christ, who is now absent in his human nature and bodily presence in heaven from us. Acts iii. 21, shall again return, and at the last day be present with us ; and this not only in his power and virtue, as he is present with believers always. Matt, xxviii. 20, but as God and man in both his natures. His very human natui'e shall be brought down from heaven with CHAPTER IV. 429 him, and every eye shall see him, Rev. i. 7 ; for the word rendered " coming" doth signify a pre- sence in his being and essence, and not his power only : " Unto the coming of the Lord." 5. The great advantage which our godly friends who die in the Lord shall receive them- selves by death, should allay our excessive sor- row for their removal, notwithstanding any loss which doth thereby redound unto us ; otherwise our grief is but selfish, and carrieth in it but a small regard to their happiness ; for Paul, in this and the following verse, doth labour to allay their immoderate grief, because their deceased friends received no prejudice, but great advan- tage by their death : " We which are alive shall not prevent them which are asleep." Ver. 16. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God : and the dead in Christ shall rise first: This verse doth, first, hold forth the glorious and terrible manner, wherein Christ himself in his bodily presence (see ver. 15, Doct. 4,) shall descend from heaven to judge the world : he shall come with great majesty, as kings do enter their royal cities, with such solemnity, as great judges do set themselves upon the bench, or with such terror as generals of armies do join battle with the enemy : for the several things attributed to his coming in this verse have in them allusions to all those. But more particularly he shall come " with a shout," the most probable mean- ing is, that he himself shall give the word of command both to dead and quick to compear at his bar ; which command of his shall be pro- claimed by an archangel, that is, some one or other chief angel, whose proclamation shall be confirmed by sound of trumpet, or with some formidable martial-like voice as of a trumpet ; called the last trump, I Cor. xv. 52, because none shall sound after it ; and the " trump of God" here, because it shall ratify the command come forth from God, and shall sound so loud as it will be heard far and near, even by those who are in the graves, John v. 28, and depths of the seas. Rev. xx. 13, for the excellency of a thing useth to be set forth by this epithet, as the trees of God, Psa. civ. 16. Next, the order wherein the " dead in Christ," that is, in the faith of Christ, shall rise, is set down positively, " they shall rise first," that is, before those who are alive shall partake of that glorious change men- tioned, 1 Cor. XV. 51, which shall be to them in place of the resurrection. DOCTRINES. 1. The will of God is the supreme cause of every thing which falleth out, wherein, being once known, we ought to acquiesce without far- ther inquiry : for Paul giving a reason, as it ap- pears by the causal particle " for," why the living shall not prevent them which sleep, he rests on God's will, voice, and command, enjoining the dead to rise first : " For the Lord himself," saith he, " shall descend," &c. 2. The Lord Christ in his bodily presence is now contained in heaven, and not upon earth ; for if he were already upon earth, as the ubiquitaries, and maintainers of Christ's bodily presence in the sacrament of the Lord's Supper do affirm, he could not be said properly to descend to it when he cometh to judgment, but so saith the apostle here : " The Lord him- self shall descend from heaven." 3. Christ's second coming at the last day to judge the quick and dead, (2 Tim. iv. 1,) shall be attended with so great state and royal majesty, for the terror of reprobates, 2 Thess. i. 7, 8, and comfort and glory of the elect, 2 Thess. i. 10, that all the terror, majesty, and dreadful rever- ence, which hath been ever seen upon earth are but poor empty shadows of it, and come far short of the thing itself: he shall come accompanied with a thousand times ten thousand of his glo- rious angels, Jude 14, by his mighty power shaking heaven and earth. Matt. xxiv. 29, and by the power of his trumpet raising the dead out of their graves. Matt. xxiv. 31, and presenting them all at his seat of judgment. Rev. xx. 12 ; for though it be safest to decline all such high-flown scholastic speculations, and peremptory deter- minations, about the nature of this shout, voice, and trumpet here spoken of, as are usually tossed among the schoolmen, yet this much may be safely affirmed, that those expressions do shadow forth the dreadfulness, terror, and majesty of Christ's second coming, by allusions to the most dreadful and majestic spectacles that ever were, are, or shall be seen upon earth : '• He shall de- scend with a shout, with the voice of the arch- angel, and with the trump of God." 4. As there is probable ground from Scripture to affirm, that there are some orders and degrees of dignity among the blessed angels, some being superior, and some being inferior : so all of them even the chiefest not excepted, are not thought too good, neither by the I>ord Christ, nor yet themselves, to be employed one way or other for the honour of Christ, Godman, Mediator, in helping forward the salvation of believers : for he mentioneth here an archangel, or chief angel, ' distinct from Christ, and showeth that he with many thousands of others, (Jude 14 ; Matt. xxiv. 31,) shall be employed at the last day, about the work of gathering the elect out of their graves, to meet with the Lord Christ : "He shall descend with the voice of the archangel," saith he. 5. It is the Lord's ordinary way of dealing with his children, to recompense their disadvan- tages wherein they seem to be cast behind others, with some one or other advantage or privilege, wherein they outstrip those, who in other things did seem to have the advantage of them ; that so there may be an equality in his way, even where it seemeth most unequal, 2 Cor. viii. 14, for it might seem some prerogative unto those who will be found alive at Christ's coming, that they shall not taste of death, 1 Cor. xv. 51, above the lot of others who must die, and their bodies be turned in ashes ere then. But behold those | others shall be recompensed in this their seem- 1 ing disadvantage, by being first glorified in their i bodies before the then living shall be changed, EXPOSITION OF I. THESSALONIANS. though it be most probable there shall be no co: siderable difference of time, I Cor. xv. 52, " Ti. dead in Christ shall rise first," saith he. Ver. 17. Then we -which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air : and so shall we ever be with the Lord. Here are a fourth and fifth head of the above- mentioned doctrine, concerning what shall befall the godly after death, being now raised : which serve also for two further grounds of consolation. The first of those is, that then, to wit, after the dead in Christ shall rise, the godly then " alive " and "remaining " upon earth, being first changed and their bodies in a moment of time made con- formable unto Christ's glorious body, 1 Cor. xv. 51, 52, Phil. iii. 21 ; they shall then "together" with those who have arisen, "be caught up," and that in the twinkling of an eye, (as the word im- plietb, and other Scriptures express, 1 Cor. xv. 52,) and caught up "in the clouds," which shall serve as chariots in which the saints shall be carried up " into the air," as is said of Elias, 2 Kings ii. 11, and of Christ, Acts i. 9; and the end of their being caught up there is to " meet the Lord," upon his way descending from heaven to judge the world, and to serve unto him, as his glorious train, Jude 14, and for his assessors in the act of passing judgment, 1 Cor. vi. 2. The second of those heads is the great glory which all believers of both sorts shall enjoy with Christ after that, " they shall be with him so," to wit, in that glorious manner both in soul and body, and this for " ever," without any change unto all eternity. DOCTRINES. 1. Whatever may be the circumstantial privi- leges of some believers beyond others, at and after Christ's second coming ; yet none of them shall come short in any thing which is required to the essence and being of complete and soul- satisfying happiness : for having said, " the dead in Christ shall arise first," ver. 16, he showeth here, that both quick and dead "together shall meet the Lord, and be for ever with him." 2. Though death doth make a sad separation among the godly, depriving some of the many sweet and rare advantages which they enjoyed by the society of others ; yet herein lieth a choice cordial for comfort against all excessive sorrow arising thence, that ere it be long there shall be a joyful and comfortable meeting, not only one of them with another, but all of them with Christ at his second coming : for the apostle's scope is to comfort them against immoderate sorrow, from that consideration : " Then we which are alive shall be caught up together with them, to meet the Lord," saith he. 3. There shall be a glorious change wrought at Christ's second coming in the bodies of the elect from what they now are, though not in their substance and proportion of members, Job xix. 26, 27, yet in their qualities; and particularly as in otiier things, (see Phil. iii. 20, Doct. 11,) so in this, whereas our bodies are now earthy, lumpish and heavy, tending downwards, they shall then be, in a kind, spiritual, 1 Cor. xv. 44, active and nimble, so that they shall be easily and without all hurt caught up on a sudden, or made to mount up as birds, " to meet the Lord Christ in the air," as is here afiirmed. 4. However the godly, while here upon earth, do frequently, through error of judgment. Acts XV. 37, 38, love to self-interest, Phil. ii. 2, with 4, and prevalency of some one corruption or other, 1 Cor. iii. 3, run contrary courses, rend asunder, and strive to counter-work one another; yet when they meet with Christ at his second coming, all such alienation and distance shall be removed : they shall then be perfectly one, as the Father and Christ are one, John xvii. 21, 22. Their diflferent judgments, exasperated passions, their contrary designs, shall no more be to di- vide them, or keep them asunder: for then, saith Paul, "we shall all be caught up together to meet the Lord." 5. Though it will be doubtless no small com- fort unto the godly, at Christ's second coming, to have a comfortable meeting of their old acquaint- ance, with whom they prayed and wept and suf- fered, and of all the eminent ancient believers that ever were. Matt. viii. 11, and to have perfect union in judgment, in heart, in affection, in one and the same song of praise with all those. Rev. xiv. 1 — 3, yet the height of their happiness shall not consist in this, but in their blessed meeting with, and enjoying the presence of the Lord Christ, whose glorious face and fellowship will beautify all that famous general assembly of the first-born, and make them lovely, 1 John iii. 2 ; and without whom even the fellowship of glori- fied saints, or heaven itself, could not be satis- factory : for he makes their happiness to consist not so much in this that they are caught up toge- ther, as that they are " caught up to meet the Lord, and so shall ever be with him." 6. As there is an unspeakable fulness of satis- faction in the enjoyment of Christ's presence ; so that enjoyment of it which the saints shall have in heaven is a far other thing than any thing of that kind we can attain to here ; our presence with him and nearness to him now, is but only in our spirits and with his Godhead, 2 Cor. v. 6, 7 ; it is but mediate, and through the glass of ordinances, 1 Cor. xiii. 12; it is but frequently used, Psa. xxx. 7, and no ways full, 1 Cor. xiii. 12; but then shall it be both in soul and body, Job xix. 26, 27, both with his divine and human nature, 1 Cor. xiii. 12 ; it shall be immediate, 1 Cor. xiii. 12, constant. Matt. XXV. 46, and so full that they who enjoy the meanest degree will find no lack, Psa. xvii. 15 ; for, while he saith, "they shall be ever with the Lord," so, he implieth we will be with him in another manner than we are now. 7. Though even the best while here on earth are so inconstant, fickle and changeable, that the long continuance of any one thing proveth wea- risome, yea, and hardly can they bear much of the Lord's presence for any space of time toge- ther, and not abuse it to pride, security or carnal lightness, Psa. xxx. 6, 7, yet so great a change shall be wrought in glorified saints, that the long continuance of Christ's blessed presence without CHAPTER V. 431 any interruption shall neither breed satiety and lothing, nor yet be abused by them ; but the longer they do enjoy it the more they shall be ravished with it and delighted in it, without all fainting or remitting of their happiness unto all eternity : for he saith, " we shall be ever with the Lord." Ver. 18. Wherefore comfort one another with these words. He doth here apply the forementioned doc- trine, by expressing one main use which he would have them to improve it for, which is, that not only each of them should thence draw matter of comfort unto themselves, but also ad- ministrate "comfort" by "these words," that is, the preceding doctrine, " unto others," especially to such as were under affliction and grief for the death of near and godly friends. DOCTRINES. 1. As there is no religious truth so merely doctrinal, but it may be improved for some good practical use ; so then do ministers preach, and people learn aright, those doctrinal truths about the nature of God his attributes, about Christ his person, natures and offices, about the resurrec- tion, Christ's second coming and life eternal, when their great and furthest design, is not to inform the judgment only in the knowledge of those truths, but also tb rectify the affections by pressing some practical use, and the performance of some one duty or other upon them : for Paul doth handle some of these truths, which are as doctrinal and fall as little under our practice as any other, by pressing upon them thence a prac- tical duty, even to draw comfort from these truths for allaying excessive sorrow : " Where- fore comfort one another," saith he, " with these words." 2. As we are not to look upon the afflictions of others as of no concernment to us, seeing we are yet in the body, Heb. xiii. 3, and may suffer what others now feel, but as upon a call from God to several duties and to more work than we formerly had : so this is one special piece of work to which we are hereby called, even to prove comfortable unto those whom the Lord hath wounded, that being one end why the Lord doth minister comfort unto ourselves, 2 Cor. i. 4 ; for Paul shows that the afflictions of others did call them to this duty, and therefore he en- joins them, " comfort one another." 3. As this duty of ministering comfort unto those whom the Lord hath wounded is incum- bent not only unto public ministers, but also unto private Christians in a private way, so it ought to be mutual ; and therefore as a man would have matter of comfort and not affliction added unto his grief from others, he should la- bour to be comfortable unto others himself; for he enjoineth this duty to be gone about by all, and mutually : " Wherefore comfort one an- other," saith he. 4. The best and choicest of comforts, for sup- porting the spirits of men under afflictions of any sort, are those which are laid up in Scrip- ture, and pertinently drawn from thence with a prudent application of them to the case in hand ; there being no afflicted case to which a comfort- able, full and (through God's blessing) an effec- tual cure is not to be found in Scripture, 2 Tim. iii. 15 — 17, and all other comforts not drawn from thence, being either vain and naught, Isa. Iv. 2, or a salve much narrower than the sore, Prov. xviii. 14 ; for he bids " comfort one an- other with these words," to wit, those scriptural comforts which he had presently written. CHAPTER V. The apostle, in the first part of this chaptei-, doth persist in the former digression, about Christ's second coming, showing the time ap- pointed for it could not be known, ver. 1 : which he confirmeth first, from their own knowledge of its unexpectedness, ver. 2 ; and secondly, from the terrible and unexpected judgment, which shall then come upon secure reprobates, ver. 3, against the terrors whereof he doth confirm the godly, ver. 4, 5. In the second part of the chapter he presseth the exercise of several virtues : as first, of watch- fulness and sobriety, ver. 6, because the contrary vices are works of darkness and ignorance, ver. 7, from which they were mercifully delivered, ver. 8. Secondly, of faith, love, and hope, ver. 8, to the last whereof especially, he doth en- courage them from the certainty of salvation hoped for, because of God's decree, ver. 9, and the Mediator's purchase, ver. 10. Thirdly, he exhorteth all to the duties of mutual edification, ver. 11 ; and fourthly, the people to acknowledge, I and respect, their ministers, ver. 12, 13 ; and all to live peaceably, ver. 13 ; and sixthly, to ad- minister with patience a suitable remedy to | three several sorts of spiritual diseases, ver. 1 4 ; i seventhly to abstain from private revenge, ver. j 15; eighthly, to entertain a cheerful frame of spirit under all dispensations, ver. 16 ; ninthly, to be much in the duty of prayer, ver. 17 ; and tenthly, of thanksgiving, as being well pleasing to God, ver. 18 ; eleventhly, not to quench, but to cherish the gifts and motions of God's Spirit, ver. 19 ; and twelfthly, in order hereto, not to de- spise, but highly esteem the public preaching of God's word, ver. 20 ; and thirteenthly, to try ' what doctrines they hear, and after trial, to hold what is sound, ver. 21 ; and lastly, to eschew whatsoever hath any rational appearance of sin, ver. 22. In the last part of the chapter he concludes the epistle : first, by prayer, for their growth and perseverance in sanctification, ver. 23 ; secondly, by a promise, assuring them that God would an- swer his prayer, ver. 24 ; thirdly, by recom- mending unto them, first, to pray for him, ver. 25 ; secondly, to salute all their church-members in his name, ver. 26 ; thirdly, to communicate this epistle unto them all, ver. 27 ; and fourthly, he concludeth with his ordinary farewell wish, ver. 28. I 432 EXPOSITION OF I. THESSALONIANS. Ver. 1. But of the times and the seasons brethren, ye have no need that I write unto you. The apostle, foreseeing that some curious heads might haply, from what he had presently written of the resurrection and Christ's coming to judgment, take occasion to inquire when should those things be ? he doth divert them from all such inquiries, by showing that " as to the times," that is, the year, month, or day of Christ's coming, or as to the determinate seasons of those times, whether he should come in sum- mer or winter, by day or by night, at morning, evening or midnight, (see Mark xiii. 32, 35,) " it was not needful for him to write unto them" any thing to that purpose : where more is understood than expressed, to wit, that it was impossible to know either the time or season of his coming (as the reason used ver. 2, doth prove) and there- fore it was but vain curiosity for any to inquire concerning it. Hence learn, 1. The written word of God is so contrived, that as nothing necessary to be known for our incitement to duty and direction in the way to salvation is therein omitted, 2 Tim. iii. 15; so our vain curiosity to know other things, the knowledge whereof is not so neces- sary, but would rather prove unprofitable and hurtful, is not in the least measure thereby sa- tisfied ; for it is written, chap. iv. 16, that Christ shall come, and the manner and effects of his coming, the knowledge of all which is neces- sary, but as to the peremptory time when he should come, the apostle declineth to write of it, and that because the knowledge of it was not needful: "But," saith he, "of the times and seasons ye have no need that I write." 2. It "hath pleased the Lord, in his deep wis- dom and mercy, to conceal and keep secret the definite time of Christ's second coming to judg- ment, that hereby the Lord's people may be taught to watch, and to keep their hearts always ready and prepared for it. Matt. xxiv. 42 ; for the expression, "ye have no need that I write of the times," implieth they could not be known or written of 3. So presumptuously bold is the wit of man, when not sanctified and better employed, as to dare to pry into the most profound of God's secrets ; and more particularly, to search out and determine the peremptory time, longer or shorter, of Christ's second coming, the knowledge where- of God only wise hath reserved to himself alone. Matt. xxiv. 36 ; for Paul supposeth there would be such curious inquiries, both in that and in the following ages, and therefore laboureth to divert the godly from them, while he saith, "of the times and seasons ye have no need that I write." 4. The servants of Christ are wisely to divert the Lord's people from all such curious inquiries, as being a result of Satan's policy, thereby to withdraw them from the knowledge and study of necessary and revealed truths, 1 Tim. vi. 4 ; and more especially, they ought to divert from those inquiries which are about the peremptory time of Christ's second coming, seeing the know- ledge thereof not only is impossible, but also would prove unprofitable and hurtful, as tending to make the world in all ages preceding that wherein he should come more secure and care- less : for so doth Paul here suppress all such curious inquiries, while he saith, "but of the times and seasons, ye need not that I write unto you." Ver. 2. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. He gives a reason to prove the impossibility [ of knowing when Christ shall come (whereof ver. ).) Because they "themselves know per- fectly" and exactly, as having it plainly revealed by Christ himself while here on earth. Matt, xxiv. 42, that " the day of the Lord," that is, the day of Christ's second coming, so called, be- cause he shall then come as Lord, to judge the quick and the dead, 2 Tim. iv. 1, they knew, I say, that this " day cometh," in the present time, that is, hasteneth to come. Rev. xxii. 20, and shall come " as a thief in the night," that is, suddenly and unexpectedly, whether by n'ght | or by day, as the thief who gives not warning i before he comes to steal. See the same similitude I used to show that Christ shall come unawares j and unexpectedly, Matt. xxiv. 43, 44 ; Rev. iii. 3 ; 2 Pet. iii. 10, whence he leaves unto them to gather that it is not possible to know the time and season of his coming. DOCTRINES. 1. However in points of truth not clearly re- vealed, and those which are not of such absolute necessity to salvation, the Lord's people may live in suspense without determining themselves peremptorily either to the one hand or the other, Acts i. 7 ; yet it is their duty, and will be in some measure aimed at by them, to have the exact knowledge of necessary truths, and of such as are most clearly revealed : for this truth, about the unexpectedness of Christ's second coming, was necessary, and clearly revealed, and there- fore they knew it perfectly or exactly. 2. So ready are we to forget, even those truths which we perfectlj- know, under a violent fit of some temptation, and when we need to remember them most, Heb. xii. 5, that the Lord's ministers must not think it wholly unnecessary, but some- times profitable, to inculcate of new upon the Lord's people, and put them in remembrance of those truths which they already know : for though they knew perfectly, " that the day of the Lord cometh as a thief in the night," jet he doth here tell them of it, and inculcates it, ver. 3. 3. It is but a groundless dream, and antiscrip- tural opinion, maintained by some of the an- cients, and now by the Papists, that the antichrist mentioned in Scripture shall be an individual person, who shall have his rise in the world pre- cisely three years and a half before Christ's second coming ; for if so, then at that time the very month and day of Christ's coming to judg- ment should be exactly known, the contrary whereof is here affirmed, to wit, " that the day CHAPTER V. 433 of the Lord cometh" unexpectedly, and "as a thief in the night." 4. So great should be our desire to profit in knowledge and sanctified practice, and our skill and dexterity to improve all occurrences for that j end should be such, as to bring meat out of the j eater, and from the worst of sinful examples to learn somewhat tending, either by way of re- semblance or otherways, to clear or confirm spiritual truths to the understanding, and to en- force the practice of some spiritual duty upon the will and affections, liUke xviii. 1, &c. ; for the apostle takes occasion to clear this necessary truth, and to enforce the duty of watchfulness following upon it, ver. 6, from the siuful practice of a thief, who cometh unexpectedly in the night to his prey. Ver. 3. For when they shall say, Peace and safety ; then sudden destruction cometh upon them, as travail upon a woman with child ; and they shall not escape. He doth here, first, both clear what was meant by the former similitude, to wit, the unexpected- ness of Christ's second coming ; and aiso prove that it shall be unexpected, from the terrible effects thereof, to wit, sudden and unexpected destruction, and that both of soul and body ; (as the word is usually taken, see 2 Thess. i. 9 ; 1 Tim. vi. 9 ;) which destruction shall come, or, as the word signifieth, at unawares surprise the wicked (for of those only he meaneth, as ver. 4, doth clear) who at that time shall be arrived at such a height of carnal security as to say, that is, pot only secretly promise unto themselves in their heart, Psa. xiv. 1, but also openly declare, if not by their mouth, yet by their deeds, (for men do speak also by these. Tit. i. 16,) that they have no fear of approaching judgment, and do look for nothing but continued "peace and safety," that is, full immunity (as his using two words to one sense doth imply) from any trouble of that sort in their sinful course. Next, he gives some properties of this destruction, first, in a similitude of the pains and " travail of a woman with child," which, besides the unexpectedness and suddenness of it, as to the hour and moment of time wherein it shall come, whereof already, holds forth the horrible pain and torment of it, the pains of a woman in childbii'th being most sharp, exquisite, and for the time almost not supportable. Se- condly, in plain and proper terms, he shows it shall be inevitable, " they shall not escape." In the original the negation is doubled, which ac- cording to the property of that language denieth most strongly, as if he had said, there shall be no imaginary possibility to get it sliifted, so that their destruction shall be first, sudden ; secondly, painful ; and thirdly, inevitable. DOCTRINES. 1. As sin continued in begetteth carnal secu- rity, and draweth the sinner at length to misbe- lieve and despise whatever the word of the Lord doth threaten against him for it, Deut. xxix. 19 ; so a height of security, and atheistical contempt of divine threatenings, is an infallible mark of a wicked, godless, and unrenewed heart : for so much doth he teach while he speaks not of the wicked expressly, but only describes them from their height of security, which long continuance in sin should at length drive them to, as from an infallible evidence of a wicked man : " For when they shall say, Peace and safety." 2. There is not any one more speaking evi- dence of approaching judgment of one kind or other, than carnal security in sin, and wicked- ness arrived to such a height, as to jnake men wholly fearless of God's judgment, and atheistical mockers at all threatenings which forewarn them of it : for saith he, " when they shall say. Peace and safety, then sudden destruction cometh." 3. Whatever grounds of confidence, or un- doubted persuasion flowing from those grounds, a wicked man may have to escape a threatened judgment, yet all shall serve to little purpose, when God beginneth in earnest to reckon with tiim ; his strongest fancy, with all its grounds, will prove but a weak bulwark to bear off the overflowing waves of divine wrath, when the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding-place, Isa. xxviii. 17 ; for the word rendered " safety " implies they should have a certain persuasion of safety as if they were above all doubt, and this doubtless upon some grounds satisfactory to themselves, and yet for all that, even " then sudden destruc- tion shall come upon them," and at unawares surprise them. 4. As a lingering death hath in it much of mercy even to wicked men, who have thereby time and leisure given them to repent, and to plead with God for mercy. Rev. ii. 21 ; so of all deaths or ways of calling sinners to an ac- count, those which are sudden and make quick despatch are to a wicked liver most dangerous, as hardly leaving any place either for God's pa- tience or man's repentance ; but making an end of the person stricken before he can solidly think upon his end : for he placeth a great part of the terror of the destruction threatened, in that .it should be sudden and unexpected : " Then sud- den destruction cometh upon them." 5. Though none can know the peremptory day, month or year of Christ's second coming, see ver. 1, Doct. 2, yet there are certain signs from which, when they shall fall out, a man may certainly know that the day of the Lord is near approaching, such as these, a general height of carnal security. Matt. xxiv. 38, 39 ; the conver- sion of theJews, Rom. xi. 15; and total destruction of the antichrist. 2 Thess. ii. 8 ; for besides other things, so much may be implied in this simili- tude, whereby Christ's second coming and the destruction of the wicked which doth accompany it are compared " to travail upon a woman with child," who though she know not the very day and hour when her pains shall take her, yet she hath certain signs whereby to know that her time approacheth. 6. The pain and horror which the day of the Lord shall bring on godless reprobates is such, that no tongue can utter, nor can it be expressed in proper terms so as we might conceive it, yea and such, as the gTeatest of all earthly torments are but weak shadows and slender representa- 434 EXPOSITION OF I. THESSALONIANS. tions of it, and too little to express it : for there- fore doth the Spirit of God, always while speak- ing of this destruction, make use of borrowed similitudes from the most tei-rible of earthly and bodily torments, as of those occasioned by fire, Mark ix. 45 ; by fire of brimstone, Rev. xxi. 8 ; by an eating worm never dying, Mark ix. 46 ; and here the pains and torment of a woman in travail ; all which doubtless come far short of expressing to the full that pain and torment wliich is incomparable, incomprehensible, and cannot be expressed, but by such shadows and representations. 7. Even damned souls and the most profane and lawless of godless repi'obates, are not only overruled by and under the dominion of a Divine Providence, but shall also know so much by sad experience when in the great day, nill they will they, they shall appear before their dreadful Judge and receive their sad and woful sentence from his blessed mouth, and be presently made I without all delay or shifting to undergo it : for saith Paul, " they shall not escape." Ver. 4. But ye, brethren, are not in darkness, that that day should overtake you as a thief. Lest the godly should be terrified, and shaken with the apprehension and fear of that sudden destruction presently mentioned, he doth here cast in a seasonable word of comfort for all such, against the terror of it, as appeareth from his entrance made to the present purpose, with an adversative particle " but." And first, he pro- poundeth the ground of the following comfort, namely, that they, to wit, as many of them to whom he writeth as were sincere believers in Jesus Christ (for so must this indefinite compel- lation, and that note of universality also, ver. 5, be understood according to the use of Scripture elsewhere, 1 Cor. xv. 22,) none such, I say, were in darkness, that is, they were not living in their gross and natural ignorance of God, nor yet in carnal security or godless profanity ; for the word " darkness " doth point at both those here, as elsewhere in Scripture, Rom. ii. 19 ; 1 John i. 6. Next, he expresseth the comfort itself flowing from this ground, to this purpose, that however the precise day and time of Christ's second coming could not be known by them, no more than by the wicked. Matt. xxiv. 36 ; yet it should not overtake them, or (as the word implieth) violently apprehend them to their hurt and pre- judice, as a thief and robber doth apprehend the person and goods of those whom he spoils and destroyeth. Now the force of the inference, whereby he draweth the present consolation from the forementioned ground, doth lie in the simi- litude ; take it thus, that as a thief can only do hurt to those who are sleeping securely in the dark night, and not to others: so this terrible day could do no hurt to them, because it should not find them lying secure in the dark night of ignorance or impiety. DOCTRINES. 1. The truly godly, and they to whom the terri- ble threatenings of eternal judgment do least be- long, are of such a tender frame and temper of heart, Isa. Ixvi. 2, that usually they are most affected, sadded and discouraged by them, when godless livers, to whom they properly appertain, are so little moved with them that they rather mock them, 2 Pet. iii. 4 ; for Paul did foresee so much, while presently after he had denounced sudden destruction to come upon secure repro- bates, he seeth a necessity to guard the godly against the terror of it : " But ye, brethren, are not in darkness," saith he. 2. It concerneth therefore the wise and faithful servant of Christ so to denounce the tei'rible threatenings of everlasting wrath against the wicked, as that he presently caution them for the comfort of the godly ; lest otherwise they, for whom they are not intended, be dejected, shaken and discouraged by them : for so doth Paul here guard the former threatening with a " but ye, brethren." 3. A prudent minister should labour so to guard against the terror and dejection of the godly by denounced threatenings, as the con- trary comfort be not proposed absolutely unto any, but suspended upon such conditions as are required in the promise, that so the party who would have comfort may not be deceived, but put himself to a fair trial by those marks, if he be one of those to whom the intended comfort doth belong ; for Paul being to comfort the godly against that terrible destruction, threatened ver. 3, he mentions the condition upon which they might escape it, to wit, if " they were not in dark- ness," which he affirmeth of them all, or of a great many of them, at least in the judgment of charity, and thereby leaveth it unto themselves to search if they were so in reality : " But ye, brethren, are not in darkness, that that day should overtake you." 4. As the truly godly and real believers in Jesus Christ are freed, at least, from the gross darkness of their natural ignorance and godless profanity ; and as to be lying under either of those doth argue a man to be yet in his unre- newed state ; so the best security which a man can promise to himself against the terror of sud- den and unexpected strokes, doth lie in his saving knowledge of God in Christ, and in the testimony of a good conscience arising from the shining light of an honest and holy life : for Paul affirms it universally of all real believers, " they are not in darkness," either of gross ignorance or godless profanity, and maketh that their ground of com- fort to secure them, " that the day of the Lord should not overtake them as a thief." Ver. 5. Ye are all the children of light, and the children of the day : we are not of the night, nor of darkness. He insists upon the former ground of comfort, first, by proving the truth of it, that they were not in darkness, because they were children of light, that is, (according to an usual Hebraism, Matt. xi. 19,) they were not only endued with saving knowledge and holiness (both which in Scripture go under the name of light, John iii. 19 ; Matt. v. 16,) but also were regenerate and CHAPTER V. j born of God, 1 John ii. 29, who is that light, in- ! accessible, 1 Tim. vi. 16, by the preaching of the I word, James i. 18, which also hath the name of I light, Psa. cxix. 105 ; and they are called " chil- 1 dren of the light and of the day," to show that the light of knowledge and holiness, wherewith they were endued, was not a dark glimmering light, as of a candle or twilight, but most clear, as the light of the full and perfect day ; and this as it seems, in opposition to that lesser measure of light which was enjoyed under the Old Testa- ment; see upon Gal. iv. 3, Doct. 2, and ver. 5, Doct. .3. Secondly, by illustration of the proof, while he removeth from them the contrary, not only gross ignorance and profanity under the name of " night," but also a comparative measure of those, under the name of " darkness." DOCTRINES. 1. As souls affrighted with the terror of God, are often most averse from receiving the comforts allowed to them of God ; so the Lord's ministers may not grow weary of taking pains to clear their doubts, and work them up to the embracing of them : for Paul supposing the godly might possibly not have closed with the propounded comfort at the first hearing, doth here insist upon it : " Ye are all the children of light." 2. As the doubts of discouraged and afflicted Christians are not so much about the reality of the comfort itself held forth by the word, for a suitable cure to their disconsolate case, as about their own interest in that comfort and right to lay hold upon it ; so a minister in dealing with such would not so much, or only insist in pro- pounding and urging a suitable comfort, as in clearing up unto them and pressing upon them to make sure work of their interest in it, and right to lay hold upon it : for Paul supposing that their doubt would lie about their not being in darkness, which he held forth as the ground and evidence of their interest in the comfort, doth insist mainly in the clearing of that, while he saith, " ye are all the children of light," &c. 3. The kingdoms of light and darkness, of saving knowledge and dark ignorance, of grace and profanity, of Christ and Belial, of God and the devil, are so much inconsistent that they cannot coincide in one and the same person ; neither can any man be a subject of both king- doms at one and the same time : for the apostle maketh the denial of the one to follow upon the affirmation of the other : " We are all the children of light," saith he, " we ai-e not of the night or of darkness." 4. The minister of Christ ought so to deliver suitable truths unto the Lord's people for their nicitement to duty, for their comfort against dis- couragements, for their reproof or conviction, as that he takes his own allowed share and portion of those truths unto himself, as if he were an ordinary hearer ; otherwise he cannot both save himself and them who hear him, according to the promise, I Tim. iv. 16 ; for Paul doth change the person, in the close of the verse, and takes a share of what he distributes to others unlo him- self, both here and in the following verses : " We are not of the night and of darkness," saith he. r— Ver. 6. Therefore let us not sleep, as do others ; but let us watch and be sober. The apostle, having now put a close to his digression, about the state of believers after death and Christ's second coming, which he entered upon, chap. iv. ver. 15, doth again return to press upon them some other branches of that sanctifi- cation required by God^and spoken of chap, iv, ver. 3. And first, from what he hath presently said of the unexpectedness of Christ's second coming, he exhorteth to the exercise of two vir- tues, tending much to keep them in a readiness for that day, to wit, watchfulness and sobi'iety. And he presseth them, first, by forbidding them the contrary vices, under the name of " sleeping as others," to wit, as ungodly men, children of darkness: where by ".sleeping" is not meant " sleep " properly taken, and of the body, binding the outward senses, so that for the time they cease to do their office, for this sleep being mo- derately taken is allowed by God, and given by him as a blessing, Psa. cxxvii. 2, and some who, it is like, will be found sleeping thus at the last day shall be saved, Luke xvii. 34 ; although ex- cess even of bodily sleep be a sin, Prov. xxiv. 33, and may be here in the second place looked at, either as a cause, concomitant, or effect of that spiritual sleep here forbidden, which is no other than that deep sleep of carnal security, whereby all the spiritual senses of a man, who is taken with it, are bound up, Matt. xiii. 1 5, so that he regards not his duty. Matt. xxv. 3, 5, is wholly fearless of threatened judgments, Deut. xxix. 19, and besotteth himself with such contentments and pleasures as he can find in this present life, Luke xii. 16 — 18 ; in which sense this word is used, Mark xiii. 36 ; Eph. v. 14. And he presseth them next, by enjoining the exercise of the vir- tues themselves : and first, that they should " watch," whereby he doth not so much mean watchfulness of the body, though that be also sometimes very necessary, and therefore required by Christ, Matt. xxvi. 4, as spiritual watchful- ness, and of the mind, whereby the man endued with it hath all his inward and spiritual senses free and exercised. Matt. xiii. 16, so that he doth not only know and discern the voice of God in his word and dispensations calling him to every duty, Hab. ii. 1, but also is intent upon it, Psa. cxix. 32, careful to take up, 2 Cor. xi. 2, 3, and guard against such temptations as would divert him from it. Matt. xvi. 23, or ensnare him in the contrary sin, Matt. xxvi. 41, and is always making ready how to meet comfortably with God in any future dispensation of mercy or terror. Job iii. 25, 26. Secondly, that they should be sober, whereby he enjoineth not only sobriety and temperance (strictly taken) in the moderate and sober use of meat and drink, Eccl. x. 1 7, but more largely also, as it moderates, and boundeth our affections in the pursuit and use of all things earthly, 1 Cor. vii. 29 — 31, for not only excess of wine, but the cares of this world, and the pre- valency of any other lust, have an inebriating virtue, disturbing the reason and oppressing the senses, see Luke xxi. 34. EXPOSITION OF I. THESSALONIANS. DOCTRINES. 1. Ministers should so press the faith of privi- leges, and use-making of allowed comforts upon the Lord's people, and people should so improve their privileges and comforts, as th.it neither of them he abused for a sleeping pillow to foster negligence, but both of them improved as incite- ments to duty : and comforts should be so minded as duty be not neglect^ ; otherwise the most comfortable promises will prove but dry breasts, seeing the Lord's ordinary way is to enliven comtbrts unto his people, when they are most diligent in the way of their duty, Dan. ix. 20, 21. For Paul having asserted their privilege of being freed from darkness, and inferred thence their comfort that ihe terror of that day should not overtake them, ver. 4, 5, he draw-eth an argu- ment from both, to incite them to their duty, " therefore," saith he, " let us not sleep." 2. The undoubted certainty of divine promises, made to believers for their preservation from judgment and wrath, do no ways of themselves tend to cherish neglect of duty, but rather to excite them to greater dihgence, as that which is a mean appointed of God for furthering the pro- mise to an accomplishment, Ezek. xxxvi. 37. For Paul having given to believers among them a most undoubted promise that the terror of that day should not apprehend them to their hurt, ver. 5, he inferreth thence, " therefore let us not sleep." 3. A possibility to meet with a sudden stroke and unexpected trial, hath in it a call and voice unto the Lord's people to shake off security and laziness, and be upon their guard, lest they be suddenly taken and surprised by it ; for, from what he spoke also, ver. 23, of that sudden un- expected coming of the day of the Lord, he in- ferreth here ; " Therefore let us not sleep." 4. Then do we make a good use of bad ex- amples, when we so look on them as not to imi- tate them, but to scare us from the like, while we hate, abhor, and detest them ; for he pro- poses the example of other secure sinners as a reason to dissuade them from the like : "Let not us sleep, as do others." 5. The wise Lord doth sometimes exercise his people by propounding to them a possible hazard of meeting with an unexpected trial, with which he doth not intend ever to essay them ; and this in mercy to them, that the apprehension of an uncertain hazard may put them upon the exer- cise of some piece of necessary duty, which otherwise would possibly have been neglected : for Christ's unexpected coming, mentioned ver. 2, 3, was not to fall out in their time, and yet it is held out unto them as a thing possible, the good whereof is here expressed, even that thereby thev might be excited to the exercise of sobriety and" watchfulness ; " Therefore let us watch and be sober." 6. As a man who would make conscience to exercise any grace and virtue, must set himself to abandon the contrary vice ; so the work of thorough and full mortification of any sin is then carried on to purpose when we do not rest upon a bare surceasing from it, but set about the prac- tice of the contrary duty ; for in pressing the exercise of those virtues, he forbids the contrary vices, and while he forbiddeth security he ex- horts them to exercise the contrary virtues ; " Let us not sleep, but let lis watch and be sober." 7. The exercise of these two graces, watch- fulness and sobriety, do best together, and hardly can be separated the one from the other; in so far, as an unsober heart overcharged with sur- feiting, drunkenness, and the cares of this life, cannot discharge the duties of watchfulness men- tioned in the exposition; and an unwatchful heart that is not intent upon duty, and guarding against temptations contrary to it, cannot choose but be ensnared by the subtle and alluring temptations, of worldly pleasures and advantage, Mai. ii. 15, 16, and to exceed the bounds of moderation in the pursuit and use of things earthly, Luke xxi. 34, and consequently prove unsober : for therefore doth the Spirit of God, not only here but elsewhere, enjoin the exercise of those two virtues ; " Let us watch and be sober." Ver. 7. For they that sleep, sleep in the night ; and they that be drunken, are drunken in the night. 8. But let us, who are of the day, he sober. , I Here is a reason to enforce the former exhor- j tation, to wit, because sleep and drunkenness are the works of darkness, for going about whereof, men do usually (if they be not all the more slug- gish and enslaved to their lusts, Je.r. vi. 15,) i choose the night season. The truth of which I reason doth hold whether we take the words to mean of " sleep, drunkenness, and night,"properly so called, or if we take them improperly as they were formerly exponed, ver. 4 — 6 ; for hardly will any other than they who are in the night of their natural darkness and unrenewed state, give themselves to the deep sleep of carnal security and to spiritual drunkenness, or an over-burden- ing and besotting themselves with the cares and pleasures of this present life, 1 Thess. jv. 5 : this is ver. 7, whence he infers that seeing they " were of the day," that is, delivered from the dark night of their natural ignorance, born of God, and endued with the most clear light of saving knowledge and hohness, as was affirmed, ver. 5, that therefore in very common honesty, they behoved to shun those works of darkness, and live in the exercise of Christian sobriety, and consequently of watchfulness also, the one of which graces cannot be separate in exercise from- the other; see ver. 6, Doct. 7. This is ver. 8. DOCTRINES. 1. Things lawful and allowed should be gone about in their convenient season which God and nature hath allotted for them ; and the wrong timing of a thing in itself allowed, may make it be imputed unto us for sin ; for taking the words in their proper sense, he shows that the time in which men do usually take their sleep, as most convenient for it, is the night and not the day ; " For they that sleep, sleep in the night. CHAPTER V. 437 2. As the Lord hath left some common prin- ciples of conscience, modesty, and common hon- esty, imprinted by nature upon the hearts of men, to serve for a restraint unto them from arriving at the utmost height of sin and wicked- ness at the first, and while through custom of sinning they be either weakened or extinguished ; so when men do openly avow their sin and pro- fanity, and transgress all bounds of modesty and common honesty, it speaks them arrived at a greater height of sin and wickedness than was usual to be foimd among the grossest of pagans ; for they were not so shameless as to avow their drunkenness, but being restrained somewhat by modesty and respect to common honesty, were only " drunken in the night." 3. As an unrenewed man is a very prey to the most shameless of temptations which Satan is pleased to assault him with, or to enslave him by ; so the sin of gross ignorance of God, and the way to heaven, is that which exposeth the unre- newed man most to be preyed upon without resist- ance by any other sin ; for taking the words improperly, he makes the man unrenewed who is in the night, to be enslaved to carnal security, intemperance, and a kind of spiritual besotted- ness with things of a present life, and doth not obscurely hint at his dark ignorance, for which mainly his unrenewed state is compared to the night, as the great cause of all his slavery : " They that sleep, sleep in the night ; they that are drunken, are drunken in the night." 4. A gracious state must, and will be attended with gracious actions, and a holy conversation suitable unto that state ; and therefore a man ought not so much to look to what others do, as to what the state of grace unto which he pretends doth call upon himself to do ; for he enforces the exercise of sobriety upon them from this, that they were "of the day," in a gracious state of saving knowledge, without regarding what others who were not in that state did. " But let us," saith he, " who are of the day, be sober." 5. Though there be such a necessary connex- ion betwixt a gracious state and a holy conver- sation, yet such is our natural averseness from holiness, Rom. viii. 7 ; so strong an interest hath sin in the best, Rom. vii. 23 ; and so many are the temptations and difficuhies we have to wrestle through in the way of our duty, Eph. vi. 11, 12, that even the renewed man hath need of reite- rated and serious exhortations enforced by most cogent reasons to press him to it ; for though he shows that their present gracious state did engage them to the exercise of sobriety, yet he exhorts them to it, and backs his exhortation by a strong reason : " But let us," saith he, " who are of the day, be sober." Ver. 8. Putting on the breastplate of faith and love; and for an helmet, the hope of salvation. He doth here press another branch of sancti- fication, to wit, that they would arm themselves for a spiritual battle, which hath also an argu- ment implied in it to force the exercise of watch- fulness and sobriety, because it was now a time of fighting, and therefore not of sleeping or im- moderate drinking ; and the pieces of armour which he bids " put on," are two, first, the " breastplate ;" what this piece did serve for in the bodily armour, see upon Eph. vi. 14, and answerable to it in the Christian armour he maketh the graces " of faith and love ;" what those are, see upon chap. i. ver. 3 ; only the ground of the present similitude is this, that as the breastplate did secure the breast, and vital parts of the body therein contained ; so these two graces do secure the vital parts of the soul, and that wherein the life of a Christian doth most consist, to wit, our justification and interest in God, Rom. v. 1, together with our knowledge of it, I John V. 4, and a pliableness of spirit to all the duties of a holy life flowing from our interest, 2 Cor. V. 14. Secondly, the "helmet," answer- able to which in the Christian armour he maketh the " hope of salvation." See what this " hel- met," the grace of " hope," is, and the grounds of resemblance betwixt the two, upon Eph. vi. 17. Now, although he do only reckon two pieces of the spiritual armour here, and not so many as he doth, Eph. vi. 14, yet he omits nothing requisite to defend the Christian soldier in this spiritual conflict ; for where faith, love and hope are, there is no grace wanting. Neither doth he any thing superfluous, Eph. vi. 15, in showing the necessity distinctly, and the right way of im- proving of several graces of God's Spirit in this spiritual warfare, seeing he doth there speak of it at greater length, and holds forth the terror of our spiritual adversaries, and the several distinct temptations either more expressly or implicitly, whereby they assault us in this battle. Besides what is already observed from Eph. vi. 14, &c., upon the several pieces of the spiritual armour, and those of them in particular which are here mentioned, and the nature of that spiritual con- flict and battle which they do suppose; learn further, 1. The great cause why men, pretending for heaven and happiness, do so much besot them- selves with things earthly, and are so little intent upon their duty, and watchful against temptations is, their great mistake and ignorance, as if the way to heaven were easy, beset with no difficul- ties, and men might go to heaven with ease and sleeping; and therefore a chief incitement to sobriety and watchfulness, and to shake ofiF security and laziness, is to set before us often all those insuperable difiiculties and terrible opposi- tion, which we are of necessity to meet with in our way to heaven and happiness ; for to make them watch and be sober, he minds them of the spiritual battle which they behoved to fight : " Putting on the breastplate of faith," &c. 2. As in bodily wars, drunkards and sleepy sluggards can never be good soldiers ; so secure souls that cannot watch, and unsober spirits op- pressed and entangled with an excessive weight of worldly cares or love to any other lust, will prove but cowards, and never strike a fair stroke so long as they are such, in this spiritual con- flict; for so much is implied, while hejoineth the exercise of watchfulness and sobriety with the right use-making of the Christian armour in this spiritual combat ; " Let us be sober, putting on the breastplate of faith," saith he. EXPOSITION OF I. THESSALONIANS. 3. As the malice of Satan, our great adver- sary in this spiritual conflict, Eph. vi. 12, doth bend itself most to strike at, and destroy those things wherein the life and being of a Christian, as a Christian, doth most consist, such as his in- terest in Christ, right to heaven, his knowledge of those, pliable inclination to duty, his spiritual sense and motion ; so the care of a Christian should run most to provide a sufficient guard for those, even the constant exercise of those three graces mentioned in the text. For he alludes to soldiers whose great care is to guard their breast, where the heart, the first fountain of life is, with a breastplate, and their head, the original of sense and motion, with an helmet : " Putting on the breastplate of faith and love, and for an helmet the hope of salvation." 4. The grace of faith is a most necessary piece of the spiritual armour, and almost of universal use to defend the Christian soldier in this spirit- ual conflict ; for therefore doth Paul make it answer to two parts of the bodily armour, the shield, Eph. vi. 16, and the breastplate here: " Putting on the breastplate of faith." 5. The exercise of love to God and our neigh- bour must needs be joined with faith, otherwise faith doth prove but a useless breastplate, and of no force to secure the vital parts of a Christian in this spiritual conflict ; for Paul conjoins them to make up the breastplate ; " Putting on the breastplate of faith and love," saith he. 6. The believing soldier will not always meet with present performance of the good things promised upon his closing with the promise by faith ; but often the Lord for wise reasons doth exercise him with long delays, Heb. xi. 13, and sometimes with contrary appeai'ances to sense, Gen. XV. 4, 5, with xviii. 1, which Satan doth improve as subtle engines to batter down and pierce his breastplate of faith as a thing irra- tional, groundless, contrary to sense, and which will never attain the promised blessings, Gen. xviii. 11, 12 ; for if it were not thus, there should be no need of the helmet of hope as an additional part of this spiritual armour to strengthen the breastplate of faith under de- layed performance. " And for an helmet the hope of salvation," saith he. Ver. 9. For God hath not appointed us to wrath, but to obtain salvation by our Eord Jesus Christ. He doth here both more generally enforce the preceding exhortation to the exercise of watchful- ness and sobriety, and to arm themselves with the forementioned graces for a spiritual com- bat, from God's decree of bringing the elect to eternal life, not without, but in the practice of holy duties, 2 Thess. ii. 13 ; and also be seemeth more particularly to give them some encourage- ments to exercise their hope of salvation, men- tioned ver. 8, from the certainty of salvation hoped for ; whereof he giveth two grounds, first, God's eternal decree whereby he had '' appointed" or ordained and predestinated them (as the word is rendered, Acts xiii. 47, 1 Pet. ii. 8,) not to eternal wrath and destruction, but " to obtain salvation." The word rendered " obtain," signi- fieth to purchase, or to do much about a thing to obtain it, which purchasing is here ascribed not to themselves. Tit. iii. 5, but to Jesus Clirist, Acts XX. 28 ; and this is here given as the second prop of a Christian's hope, upon which the certainty of the elects' salvation depends, even that salvation which was ordained for them in the decree, is purchased and obtained by Christ. DOCTRINES. 1. The certainty of salvation, either in itself or to us, is so far from being in its own nature a pillow to foster security or carnal ease, that it is a strong incitement to duty, and to charge through all difficulties with courage, which we may be assaulted with in our Christian course ; yea, nothing weakeneth the hands of a Christian soldier more than diffidence and distrust of suc- cess ; for he holds forth the certainty of their salvation as an incitement to the forementioned duties, (and more especially to kyth [show] themselves valorous soldiers in this spiritual conflict :) " For God hath not appointed us to wrath," saith he. 2. As the elect may attain to know assuredly that they are elected, (see upon Eph. i. 4, Doct. 2,) so neither the decree of election, nor their most certain persuasion of the same, do of their own nature render them secure or remiss in duty, but rather doth strongly incline and incite them to the exercise of sobriety and watchfulness, and of all other graces, seeing this is the way resolved upon by God for bringing the eternal decree of election to an accomplishment, 2 Thess. ii. 13 : for he mentions the decree of his and their elec- tion as both certain in itself, and also known to him and some among them, as a strong incite- ment to the exercise of all the forementioned virtues : " For God hath not appointed us to wrath." 3. So great and insuperable are those difficulties which stand in the way of the salvation even of believers. Acts xiv. 22 ; so strong, so numerous, and so terrible are their spiritual adversaries, Eph. vi. 12 ; so little is there of strength in them- selves to oppose the meanest of them, 2 Cor. iii. 5 ; and so improbable is it, by reason of all those, that ever such as they shall be saved, that they must look above themselves, and draw the ground of their hope for salvation from God and from Christ, otherwise there can be no sure foundation for their hope to rest on : for the apostle here, while he intends to give grounds for their hope of salvation, mentioned ver. 8, doth mention only God's decree and the Mediator's purchase : " For God hath appointed us to obtain salvation by Jesus Christ." 4. As God hath not slightly proposed, but pe- remptorily decreed, fore-ordained, and appointed from all eternity (Eph. i. 4) the salvation of the elect, and condescended in that his eternal decree upon the very particular persons whom he in- tended to save, Phil. iv. 3 ; so there are others whom he intended not to save, but to condemn and adjudge to undergo his everlasting wrath : see this latter decree further cleared upon Eph. i. 4, Doct. 4 ; for he saith, " God hath appointed them to salvation, and not to wrath ;" implying, CHAPTER V. 439 that he had appointed others to wrath, though not them. 5. Though the decree of election to salvation be peremptory and absolute, so as to exclude all possibility of its not obtaining the end proposed. Matt. xxiv. 24, yet not so as to exclude all means ' on Christ's part for obtaining, or on our part for ' attaining, Heb. xii. 14, that salvation to which i the elect are ordained, seeing he hath in that j same decree appointed to bring about their salva- tion by such and such means, 2 Thess. ii. 13 : " For God hath appointed us to obtain salva- tion," saith he, not without means, but " by Jesus Christ." 6. Though the merits of Christ were not a cause moving God to love or elect any to salva- tion, for his electing love did move him to give Christ for sinners, John iii. 16, yet they are the procuring meritorious cause for the worth where- of salvation is actually bestowed upon any, they are the cause, though not of the decree, yet of bestowing the salvation decreed ; for the apostle affirms the obtaining or purchasing of salvation was '' by our Lord Jesus Christ." 7. As salvation could not be actually bestowed upon the elect before it was purchased, and an equivalent price paid to divine justice in satisfac- tion for those sins by which they had lost and fore-faulted it, Heb. ix. 15 ; so neither they them- selves, nor any mere creature, was able to make this purchase, or lay down the price : the re- demption of the soul is precious, and ceaseth for ever, to wit, among mere creatures, Psa. xlix. 8. It was Christ alone, the second Person in the blessed Trinity, who made this purchase of lost salvation, and was designed in the same decree of election for that end. Hence, Eph. i. 4, God is said to have chosen us in Christ, which is more plainly expressed here, " He hath appointed us to obtain," or to the obtaining or purchasing of salvation, "by Jesus Christ;" implying, that the salvation for which the elect were appointed be- hoved to be purchased, and the purchase of it by the same appointment was put over upon him, there being no other able for it. Ver. 10. Who died for us, that, whether we wake or sleep, we should live together with him. He illustrates the last ground of hope by show- ing, first, the means by which Christ did purchase salvation to the elect, and what this purchase stood him, to wit, no less than his blessed life : " he died," and that " for us," that is, in our stead. Gal. iii. 13 ; and, next, the end proposed by him in his death, and which is undoubtedly obtained thereby, to wit, " that we," or all the elect, of whom, ver. 9, " should live " the spiritual life of grace here, and eternal life of glory hereafter, and this whether they " wake or sleep ;" which words may not be taken as ver. 6, for they who sleep securely in sin, do not live with Christ, but either properly for bodily sleeping, or watching, or rather improperly for our living, and dying this natural life or death, as 1 Thess. iv. 13. So the sense is, that no change which can befall the believer in this life, no, nor death itself, shall hinder him to live this life, and to " live together with him," that is, by virtue of his union with Christ, ! and of that influence for life which floweth from I his blessed face and presence. DOCTRINES. 1. The salvation of the elect, through reason of their sin, was sO' deeply mortgaged, and they so far from any ground of claim unto it, that no less ransom was necessary to purchase salvation for them, than the death and sufferings of Jesus Christ ; for Paul, condescending on the way how Christ did purchase salvation for the elect, saith, " he died for us, that we should live." 2. The great end and cause of Christ's death was, that, having thereby paid a sufficient ransom to provoked justice for the guilty elect, he might purchase for them that life and salvation which was formerly fore-faulted and lost ; and therefore, though by his sufferings and death he did con- firm the truth of the gospel, and leave us an ex- ample of patience to follow his steps, 1 Pet. ii. 21, yet those were not the principal, much less the only, but the secondary ends of his ieath : for Paul showeth that he died for this end mainly, to obtain and purchase salvation, " and that they should live together with him." 3. Then do we rightly apply the fruit of Christ's death, as to the purchase of salvation unto ourselves, when we jointly therewith draw an argument from it to resist sin, which cost our Lord so dear, and to lead a holy life, in exer- cising sobriety, watchfulness, and all other saving graces, as that which he so aimed at in his death ; for this of Christ's dying for them may be looked upon as a further incitement to the exercise of all the forementioned virtues : " Who died for us," saith he. 4. The salvation purchased by Christ for the elect is nothing other but a reviving of them from their spiritual death, Eph. ii. 1, to that new and spiritual life which is begun here in regene- ration, John iii. 3, carried on in the exercise of grace. Gal. ii. 21, and shall be afterwards com- pleted in glory, Col. iii. 4, so that saving grace is begun salvation, and grace is no less purchased by Christ than glory itself; for, instead of saying he died that he might purchase salvation, accord- ing to his present scope, as appears from ver. 9, he saith, as the equivalent of it, " He died that we should live together with him." 5. This life of grace, begun here and perfected in glory, is the most excellent of any other life : it carrieth the name of life from any other be- sides, which, being compared with it, are nothing but a death ; for therefore doth he give it the name of life here absolutely, and without any ad- dition, to show what kind of life he meaneth, as if there were no other life but it only : " Who died," saith he, " that we should live with him." 6. Though this life of grace doth not exempt the elect from natural death, yet so excellent is it, that it maketh the man who hath it outlive death. Doath itself, the king of terrors, shall not bereave him of it ; for he supposes that the elect will die their natural death, here expressed by the name of " sleep," and yet that they shall not be bereaved of this excellent life: " That whether we wake or sleep, we should live," saith he. EXPOSITION OF I. THESSALONIANS. 7. It is the presence of Christ, and our union with him by faith here, Eph. iii. 17, and sense hereafter, 1 John iii. 2, (an union that death itself cannot dissolve,) which makes us live this blessed and excellent life. It is as the soul to the body, the very life of our life, and that whereby we formally live. So that though Christ by his death did purchase this life, yet the elect do not actually enjoy it until they be united to him ; for so much doth he teach, while he saith, " that we should hve together with him." Ver. ll.AVherefore comfort yourselves together, and edify one another, even as also ye do. He doth here press a third branch of sanctifi- j cation, the necessity whereof, in its subserviency I to the former duties, is pointed at in the illative particle "wherefore;" and the sum of it, that they would, iirst, not only " comfort themselves together," as God's dealing with any did call for comfort, but also mutually exhort and incite one another to the exercise, as of all other virtues, so especially of those presently mentioned ; for the word rendered " comfort," signifieth also to " ex- hort." And next, " edify one another," or, (as skilful and diligent masons, from whom the word is borrowed,) endeavour to advance the work of grace in others, not only by exhortation and con- solation, but by all other lawful means of admo- nition, instruction, rebuke, reproof, or good ex- ample : and, that he may excite them to further progress in the practice of those duties, and not seem by his present exhortation to tax them of former negligence, he doth commend their pre- sent diligence in them. DOCTRINES. 1. As all Christians of all ranks do stand in need of exhortation, consolation, and to be edi- fied and furthered in the way of grace by all lawful means ; so both pastors and people ought to make conscience of discharging all those duties ; to wit, pastors, not only privately, but also publicly in the congregation, 1 Tim. v. 20, and by virtue of their particular calling, office, and authority so to do, Tit. ii. 15; private Chris- tians, again, in private in their families, Eph. vi. 4, among their friends and neighbours. Acts xviii. 26, and by virtue of a tie of Christian charity towards all the members of the same body, 1 Cor. xii. 25. For he showeth that every one stands in need to be exhorted, comforted, &c. ; and that it is the duty of all to do so, while he saith, " Comfort," or " exhort and edify one another." 2. As the conscience-making of the foremen- tioned duties among Christians is a singular mean to keep people in a lively watchful frame and temper of spirit, so negligence in them doth of necessity bring along with it great deadness, security, and decay of life and vigour in the exercise of any saving grace, and performance of commanded duties ; for the illative particle, " therefore," showeth that this duty is enjoined as a subservient help to the exercise of sobriety, watchfulness, faith, love, and hope, formerly pressed: " Wherefore comfort yourselves to- gether," saith he. 3. So many are the discouragements which people must encounter in the way of duty, what from their small progress in it, the averseness of their own spirit from it, Rom. vii. 18, the great opposition from outward aud inward temptations to it, 1 John ii. 16, that they often need as much of consolation and encouragement, as exhortation and admonition, for making. them advance in it ; for he bids them, in order to this, "Comfbrt themselves together." 4. There is none so far advanced, or so diligent in the exercise of any grace, but they need the spur of exhortation, at least to make them per- severe, seeing the best are ready to faint, Jonah ii. 7 ; Gal. vi. 9 ; if not also to make them do better, seeing the best come far short of what they ought, Phil. iii. 13. For he exhorts them to the present duty, though he doth commend their present diligence in it : " Edify one an- other," saith he, " as also ye do." 5. A prudent minister should so excite the Lord's people unto their duties, as not to neglect their good beginning or progress already made, but let them know he taketh notice of them as such, which may prove a forcible encouragement to some to quicken their pace, and a sovereign remedy against discouragement in others, than which nothing doth prove a greater enemy to diligence in duty ; for so doth Paul here : " Edify one another, even as also ye do," saith he. Ver. 12. And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; Lest by binding the duty of mutual edification upon all Christians, ver. 11, he had seemed to make a public ministry useless, therefore he doth lovingly and affectionately (as the compellation " brethren," and the word rendered " beseech " imply) press a fourth branch of sanctification, containing a short sum of people's duty tow^ards their ministers and church guides : who are here described to be, first, " those who laboured " among them even to weariness, (as the word signifieth,) which seemeth to relate chiefly unto ministers or preaching presbyters, the specialty of whose office is to labour in the word and doc- trine, 1 Tim. V. 47. Next, they were " over them," the word signifies to excel and bear rule, 1 Tim. iii. 4 — 12, and thus it expresseth that part of their office, whether they be preaching or ruling presbyters, which consists in ruling and govern- ing the flock, 1 Tim. v. 17 ; only he addeth, "in the Lord," to distinguish church government from the civil. It is spiritual, in things relating immediately to God, and to be exercised not in their own name, but in the name and authority of the Lord Christ, Matt, xviii. 20. They are over the flock, not as lords, 1 Pet. v. 3, but as stewards, 1 Cor. iv. 1. Thirdly, they did " ad- monish them," whereby he expresseth one main thing wherein they were to labour, and to exer- cise their authority and rule, to wit, their endea- vouring by all competent means, and particularly both by doctrine and more gentle censures, to put a right impression of duty upon the minds of the CHAPTER V. Lord's people. The word in the original signifieth to put a right mind in one. Next, he presseth the duties of people towards their ministers, which are first " to acknowledge them," as the word may be rendered here ; for the naked knowledge of their persons and gifts may be in such as otherways contemn them ; but the knowledge of them here required is an acknowledging them for such as they are by reason of their calling, and ought to be accounted. See I Cor. xvi. 18. DOCTRINES. 1. So great an enemy is Satan to the ordinance of a public ministry, 1 Thess. ii. 18 ; so necessary is it that people do countenance that ordinance, and encourage those who are intrusted with it, even for their own good, Heb. xiii. 17 ; so igno- rant, unmindful, and neglective are they of those duties which they ought to perform for that end, 2 Cor. xii. 11, that the servants of Christ should, with much seriousness and affectionate insinua- tion, press upon the Lord's people all such duties of respect, reverence, love, obedience, submission, Heb. xiii. 17, and gratitude. Gal. vi. 6, as they owe imto their ministers and those who are over them in the Lord ; so far should they be from a total neglect of pressing any such duties, under a pretence of self-denial, or from preposterous modesty : for Paul doth here most seriously and affectionately press duties of that kind : " And we beseech you, brethren, to know," &c. 2. The duties of private edification should be so gone about and entertained by private Chris- tians, as the office of a public ministry be not hereby rendered useless and despicable, or the proper duties thereof encroached upon, by those who are not called to that function, Heb. v. 4 ; for therefore he subjoins this precept, which presseth upon people respect to the public minis- try, to that other about mutual edification, im- mediately preceding : " And we beseech you, brethren, to know," &c. 3. The duties which people discharge to their ministers should flow from their knowledge and inward conviction, that the place and station wherein their ministers are set doth call for such duties at their hands, and not from mere custom, force of civil laws, regard to their own credit, or for gaining of their ministers' favour, or any thing of that kind ; otherwise, neither will their duty be pleasantly done, nor acceptable to God when it is done ; for therefore doth he enjoin it as the first piece of people's duty to their ministers, and the foundation of all the rest, to know and acknowledge them for such to whom they ought in conscience discharge those duties : " And we beseech you, brethren, to know them which la- bour among you." 4. One great and main cause of people's back- wardness to do duty unto their ministers, and of disrespect both to their persons and function, is, their ignorance and not serious perpending the weight and wearisome toil of their labour, the dignity of their ofiice, together with the useful- ness and necessity of their work among them ; for therefore doth Paul describe the ministry from the dignity of their office, the toilsomeness of their labour, and the usefulness of their work to the people, as so many motives unto people to discharge that duty which they owe them : " Which labour among you, and are over you and admonish you:" and ver. 13, "for their work's sake." 5. The wisdom of God hath so contrived Scrip- ture, that frequently in one word and sentence it doth comprise a variety of distinct purposes ; for here, with one breath, he teaclieth both people their duty, and ministers their duty, and maketh the latter an argument to enforce the former : " Know them," saith he, " which labour among you, and are over you," &c. 6. The Lord Christ hath appointed the ordi- nance of church government in his house, dis- tinct from, and in things proper to it, indepen- dent upon the civil magistrate, to be managed by church guides, ministers, and elders, in their ecclesiastic courts and judicatories, 1 (Jor. v. 4 ; for the word rendered " over you," doth properly and usually signify a power of jurisdiction and government, and the expression " in the Lord," doth distinguish this government from the civil ; " And are over you in the Lord," saith he. 7. The power of church government, and the exercise of it, is not by any appointment of I Christ's, astricted to any one minister or person whomsoever, having power of authority and ju- risdiction above the rest, neither doth it belong to the body and community of church members, i but to all the ministers and church guides in ' common ; for he speaketh here of them all, and only of them : " They are over you in the Lord." 8. The Lord's ministers ought so to go about one part of their ministerial function as not to neglect another : they must so preach, as not to neglect the exercise of discipline, and so exercise discipline as not to neglect to labour in the word and doctrine ; for, saith he, " They labour among you, and are over you in the Lord." 9. So necessary and useful is the exercise of discipline by church giiides to the church of Christ, for keeping the ordinances pure. Rev. ii. 2, and the Lord's people free from the infection of contagious sins, 1 Cor. v. 5, 6, for reclaiming and gaining of scandalous offenders to repent- ance, 1 Tim. i. 20, and for ordering all the af- fairs of Christ's house, 1 Cor. xiv. 48, (none of which ends can be attained so well and effectu- ally as by the mean appointed thereto by Christ himself,) that the Lord's people should be so fuv from reluctancy to lay their necks under this piece of Christ's easy yoke, that they ought to acknowledge, respect, love, and discharge all other duties unto their ministers and church guides upon this very account of their exercising discipline, as well as of their labouring in the word and doctrine ; for to incite people to their duty to ministers, he describes them not only from this, that " they laboured among them," but also " were over them in the Lord." 10. Whatever other thing is requisite in a mi- nister, yet this one thing is necessary, and may not be wanting, some measure of skill and dex- terity to admonish the Lord's people of their duty, by clearing up to their minds the equity of it, and producing some pertinent motives for bringing them to a good liking with it ; for his expressing only this one particular piece of their work doth imply that it is a chief one, and that 442 EXPOSITION OF I. THESSALONIANS. some competency of abilities for it must not be wanting: " And admonish you," saith he. Ver. 13. And to esteem them very highly in love for their work's sake. And be at peace among yourselves. The apostle in this verse doth, first, press a second head of duty flowing from the former, which people owe to their ministers, to wit, that they should " esteem them very highly," or su- 1 perabundantly, (as the word doth signify,) where- by he points at the inward reverence and respect 1 to their persons and office due to them, to be tes- ' tified in their speech. Matt. xii. 34, and other j behaviour, Phil. ii. 29, which he shows should be accompanied with love to them, a love, without doubt, which ought to kyth [appear] in its effects. Gal. iv. 15. Secondly, he gives a reason or mo- i tive unto all the forementioned duties, to wit, I " for the work" of the pastoral function, that mi- nisters might be encouraged in it, Heb. xiii. 17, and because it is an excellent work in itself, 1 I Tim. iii. 1. and most necessary and advantageous to the Lord's people, 1 Tim. iv. 16. Thirdly, he presseth another branch of sanctification relating unto all, to wit, the study of keeping Christian peace and concord " among themselves," and es- pecially with their ministers, lest by any mearrs Satan might stir up strife and prejudice among them, to make the labours of their ministers un- profitable. DOCTRINES. 1. The great thing which ministers should press, in relation to themselves, upon people, and which people should endeavour toward their ministers, is to have their hearts possessed with an affec- tionate and good esteem of their persons and office, as that which will bring with it the hearty and willing performance of all other duties which they owe unto them ; for he thinks it sufficient to press this esteem flowing from love, as know- ! ing that, this being attained, all the rest would I follow : " And to esteem them very highly in love." I 2. This high esteem which is due from people I unto their minister, as it must flow from love to I his person for his work's sake ; so it must mani- j fest itself in kindness and beneficence, in a seemly i behaviour toward him, in hoping the best of him, in bearing with his human frailties, in not pub- lishing of them, in not receiving misreports or taking up groundless jealousies against him, and in such other fruits of love and charity as are mentioned, 1 Cor. xiii. 4 — 7 ; for, he saith, " Es- teem them very highly in love." 3. As it is not sufficient we do what is right and commanded, except it flow from right and allowed motives ; so whatever a minister be otherwise for birth, for personage, for riches, for other natural endowments, it ought to be a suffi- cient motive and inducement to gain him esteem and respect, that the Lord hath employed him in such a worthy excellent work as the proclaiming of peace to rebels in Christ's stead, 2 Cor. v. 20, the espousing of a bride to him, 2 Cor. xi. 2, and the gaining of souls to God, 1 Cor. ix. 22, and whatever esteem is given him from any other motive, whether the dignity of his place, emi- nency of his parts, the affableness of his dispo- sition, or his easiness to receive satisfaction in the matter of his maintenance, if it be not also and mainly upon the account of his work, that I esteem is not given which is due to a minister of •the gospel ; for he will have them to " esteem them for their work's sake." 4. As Christian peace and concord among so- cieties is. a nursing mother unto aU other duties, 1 Tim. ii. 2, so it tendeth, in a special manner, to make the work of the ministry successful among a people, while ministers have thereby | not only access but delight to be doing good among the people, and people also to edify one another ; and nothing marreth the good of a mi- nistry more than a spirit of discord, dissension, and strife, let loose either betwixt pastor and people, or betwixt people and people among them- selves ; for therefore, it seemeth, immediately after he hath spoken of the duties both of pastor and people, he subjoineth, " And be at peace among yourselves." Ver. 14. Now we exhort you, brethren, warn them that are unruly, comfort the feeble- minded, support the weak, be patient toward all men. He doth here press four duties, which are so m.any further branches of sanctification, and all of them belong both to people and ministers, to each in their own way. (See in Doct. 1.) The first three are astricted to three sorts of persons for their object, as, first, the " unruly," that is, who as disorderly soldiers (from which the word in the original is borrowed) do transgress the order, bounds, and limits of their particular call- ing and station assigned them by God, and espe- cially such as neglect their own business, and intrude themselves upon the affairs of others, as the apostle explains himself, 2 Thess. iii. 11, and those are to be " admonished," that is, minded of their duty, yea, and sharply rebuked for the neglect of it, for that the admonition here re- quired doth include so much, is clear from 2 Thess. ii. 10, &c. A second sort are the "feeble- minded," that is, as appears from the remedy prescribed, those who are so much dejected in mind with the sense of sin, or with the feeling or fear of afilictions, that they are ready to faint in the way of their duty, Prov. xxiv. 10, and such are to " be comforted," or animated against their discouragements, from such grounds as the Avord of truth doth aflbrd. A third sort are the " weak," or infirm, and this either in their judgment through want of capacity or information, Rom. XV. 1, or in practice, who being otherwise tender in their walk are carried aside in some one parti- cular or other by a more than ordinary violence of some temptation. Matt. xxvi. 69. And those are to be " supported." The word siguifieth to underprop them, as a beam doth the house, to wit, by bearing, thoug'ci not with their sins. Gal. ii. 11, yet with their persons, Eph. iv. 2 ; by ten- der yielding to them in the practice of things indifferent, 1 cxlvii. 19, but also constant matter and furniture for obey- ing his will in all those things is conveyed untrt them "in" and by "Jesus Christ," Phil. ir. 13, whatever be their case otherways, Acts v. 41 This is ver. 18. DOCTRINES. 1. The duty of rejoicing in the Lord (as is set forth in the exposition) and constancy in it, is a sovereign antidote against impatience and a spirit of revenge for injuries received, in so far as it sweeteneth every dispensation, and doth elevate the heart of him who is exercised with it above all things earthly, whether pros|ierous or adverse ; so as he will not willingly, either by immoderate delight in the one, or bitter resentment of the other, be diverted from, or interrupted in, his CHAPTER V. 445 sweet and excellent task of rejoicing in the Lord; for Paul insinuates so much while he immediately subjoineth to the former dissuasive from private revenge, this other precept, "rejoice evermore." • 2. Though even believers, through their own default, do often droop, Psa. xlii. 11, and of all men living are sometimes most dejected and heartless, Psa. Ixxxviii. 3, &c., when either, through un tenderness, they have provoked the Lord to hide his face, Psa. xxx. 6, or in their petted discouragement they refuse to be com- forted, Psa. Ixxvii. 3 ; yet there are always grounds for rejoicing unto such ; though not to their sense, yet to their faith, Psa. Ix. 6, though not in themselves, yet in the Lord, Phil. iv. 4, and in what he hath already done, Psa. Ixxi. 10, 11, or at least hath pi-omised to do unto them, Phil. i. 6; for this precept to "rejoice evermore," implieth that there will be ever grounds of re- joicing. 3. The joy of God's people which is allowed upon them by the Lord is not Hght and carnal, casting them loose and idle in the practice of commanded duties, but spiritual and solid, carry- ing along with it conscientious diligence and cir- cumspectness in duty, Psa. ii. 11, and especially in the duly of prayer, as that without which this rejoicing frame of heart can neither be attained, nor yet entertained and kept, Job xxvii. 10; for, therefore, doth he to the precept of " rejoicing evermore," subjoin immediately this other, "pray without ceasing." 4. Frequency in serious and attentive prayer is of excellent use, as for other ends, Matt. vii. 7, 8, so for this, to keep the heart always in a re- joicing frame and temper, in so far as there is not a more ready way to be eased of our discouraging weights, which keep our spirits at under, that they cannot mount up in this heavenly duty of rejoicing, than to cast the weight and trouble of all that grieves us over upon God by prayer, Phil. iv. 5 ; for therefore doth he subjoin, " pray without ceasing." 5. Christians should be so ordered by prudence that their intenseness upon and diligence in one duty do not make them neglective or careless of any other : for he will have them so to "rejoice evermore " as they also " praj without ceasing," and so to pray as that. "in every thing they give thanks." 6. That the duties of prayer and thanksgiving do agree well together, see upon Eph. i. 16, Doct. 1. " Pray without ceasing; in every thing give thanks." 7. As there can be no such ample cause of thanksgiving in this life bat there will be still some constant need and reason for prayer, there being always somewhat wanting, even when we enjoy most, 2 Cor. v. 6, so thflfc can be no such urgent and multiplied necessities for exciting to prayer, but upon narrow search there will be foiind some causes for thanksgiving, if it were but this, that our case is not so evil, but the Lord might justly have made it worse, Ezra ix. 13, and that we are kept from total succumbing or sink- ing under it. Lam. iii. 21 : for while he enjoineth both to " pray without ceasing " and " in every thing to give thanks," it is implied that there will be always reasons for both. 8. One excellent mean for engaging our hearts in the conscientious practice of the forementioned duties of constant rejoicing, assiduous prayer, and continued thanksgiving, is, seriously to consider that our performance of them is not a matter in- different, or left unto us to do or not do as a piece of our liberty, and as we find our hearts in a temper for them, but most strictly enjoined us by the sovereign will of God the lawgiver ; so that our neglect of those doth make us guilty, as the breach of any other of the commands, whether by not sanctifying the sabbath, or by taking his name in vain : for he inferreth the practice of them all from his will enjoining : " For this is the will of God," saith he. 9. Precepts for duty from God the lawgiver are then rightly looked on by us when considered as they are revealed and enjoined to us in Christ, who hath made the insupportable burden of pre- cepts (Gal. iii. 10) an easy yoke unto his follow- ers. Matt. xi. 30, while he pardoneth their failings, Micah vii. 18, renews their strength, maketh them mount up and not be weary, Isa. xl. 31, strength- eneththem to do whatever he enjoineth, Phil. iv. 13, so that his commandments are not grievous, 1 John V. 3 ; for he proposes God's will unto them, to be considered by them as it was revealed and enjoined to them in Christ : " This is the will of God," saith he, " in Christ Jesus concerning you." . Ver. 19. Quench not the Spirit. 20. Despise not prophesyings. He doth here press two other branches of sanc- tification. The first is set down in a metaphor taken from fire, or gross material light, which is properly said to be extinguished or quenched, and that either by withholding combustible mat- ter, or by casting on the contrary element of water. And the word is here applied to the Spirit of God, who is as. tire, giving both the light of knowledge, Eph. i. 17, 18, and heat of love and affection, Luke xxiv. 32; and by the " Spirit" here is not so much to be meant the Spirit of God in his own person and nature, as in his gifts and holy motions or incitements to duty, which are quenched, weakened, lost, or abolished, in our- selves or others, either by our negligence in im- proving them. Matt. xxv. 29, and by our slight and formal use of means whereby they are enter- tained, 2 Tim. iv: 3, 4 ; or by too great- diligence in doing evil, Isa. xxix. 13, 14, and especially by contemning or despising his gifts in others, which keeps them at under, 1 Cor. xii. 21, and by re- sisting his motions and incitements to good in ourselves, Jer. vi. 10. This is the sin here for- bidden, and by consequence the contrary duty commanded ; to wit, that the gifts and motions of the Spirit of God, whether in ourselves or others, be carefully cherished, 2 Tim. i. 14, and conti- nually stirred up by the use of prayer, hearing, and of all other means thereto appointed, 2 Tim. i. 6. This is ver. 19. The second branch here pressed is subservient to the former; "Despise not prophesy ;" where "prophesy " is not taken in a strict sense for prediction or foretelling of things to come, as Acts xxi. 9, (for that was nei- ther so common in the church, nor yet to con- EXPOSITION OF I. THESSALONIANS. tinue,) but for the explication and application of the word of God, either by extraordinary or ordinary ministers, even that -which we call " preaching," as Rom. xii. 6, 1 Cor. xiv. 3 : so the thing commanded is, that they would not " despise," or set at nought, the public preaching of God's word by sent ministers, but rather set a high price upon it ; for the word rendered " despise," by an usual flower of speech, doth signify much more than is expressed. This is ver. 20. DOCTRINES. 1. So insufficient are even the regenerate of themselves to discharge commanded duties in a spiritual manner, 2 Cor. ii. 5, and to persevere in them for any space of time together, Exod. xvii. 12, that there is an absolute necessity of constantly renewed supplies of influence from the Spirit of God for their incitement to duty, Cant, iv. 16; for their through-bearing in duty, John XV. 5 ; for the renewing of their strength, liveli- ness, and vigour of spirit, when it is much abated and blunted by their long continuance at duty, Isa. xl. 31 : for therefore, as a necessary help for performing the forementioned duties of "rejoic- ing evermore, praying without ceasing, and of giving thanks " in every thing, he enjoineth that they would carefully cherish the gifts, mo- tions, and incitements of God's Spirit : " Quench not the Spirit," saith he. 2. Though the saving gifts of the Spirit of God, and such as accompany salvation, cannot be utterly lost, 1 John iii. 9, yet their actings may for a time be intermitted. Cant. v. 2 ; yea, them- selves, as to some degrees, much abated. Rev. ii. 4, and his common gifts of knowledge, memory, historical faith, legal repentance, and remorse for sin, totally lost, Heb. vi. 4 — 6, and his suggestions and incitements to holy duties, as they often are repelled by many, Psa. Ixxxi. 10, 11, so being frequently repelled, they do utterly cease in some and are wholly extinguished, Eph. iv. 18 ; for the dissuasion from "quenching the Spirit" im- plies that the Spirit, in his gifts and motions, may be quenched ; to wit, in the forementioned i-espects, as the scriptures cited do clear. 3. The gifts and motions of the Spirit of God are of such a nature, that if they be not enter- tained and cherished, they are thereby ipso facto quenched, weakened, and, in progress of time, utterly abolished : for therefore he doth not bid them only cherish, but " quench not the Spirit ;" implying that they behoved to cherish it, other- wise they could not but quench it. 4. There is not any so far advanced in the way of grace and piety, but they stand in need of being helped and bettered by the public preaching of the Lord's word by his sent ministers ; for he enjoineth even those Thessalonians, whom he had formerly so much commended, chap. i. 4, &c., to attend the public preaching of God's word : " Despise not prophesy," saith he. 5. Constant attendance upon the word preached by sent ministers is a singular help to beget and entertain the gifts and motions of the Spirit of God to good in our hearts. And careless neglect, much more contempt, of that ordinance, is the ready way to quench and extinguish any motions to good, any checks or challenges for evil from the Spirit of -the Lord, and consequently doth end in gross profanity at last ; for unto that dis- suasive from quenching the Spirit he immediately subjoins, " despise not prophesy," or, public preaching. 6. This ordinance of public preaching, as it is most useful and necessary in itself, so it hath been, even in the time of the apostles, and yet is, in hazard to be contemned, what through the in- sufficiency, Hosea iv. 6, or unministerial conver- sation, Mai. ii, 8, or the proud and lofty dividing humour of some who preach it, 1 Pet. v. 3, and 3 John 9 ; and what through the pride and self- conceit of some who should be hearers, as if they stood in no need of it, Heb. x. 25, and blindness of understanding in others, who not considering the wisdom of God in appointing such an ordi- nance, 1 Cor. i. 21, do see no beauty or worth in it for which they should respect it, 1 Cor. i. 18 : for Paul both did see and foresee such a hazard, and therefore enjoineth, " despise not prophesy." Ver. 21. Prove all things ; hold fast that which is good. 22. Abstain from all appearance of evil. In these two verses are the two last particular branches of sanctification here enjoined. By the first he doth guard the former, whereof, ver. 20 ; for lest he had thereby seemed to have enjoined obedience imto every thing which ministers preach, he doth therefore first command them to " prove " and try accurately by the written word. Acts xvii. 11, as goldsmiths do gold by a touch- stone, as the word implieth ; and the thing to be tried is " all things," to wit, all those things which are delivered in preaching by them who are sent ministers, and not convict of heresy, for if they be not sent the Lord's people are not to hear them, John x. 5 ; nor yet if they be known here- tics, whose mouths should be stopped, Titus i. 1 1. Next, to " hold fast " or, as the word signifieth, to hold forcibly, and with both hands, against all who would withhold, " that which is good," or which after trial should be found good doctrine firmly grounded upon the word, and consequently to abstain from that which should be found evil or unsound. This is ver. 21. The second branch here pressed is that they would " abstain from " and eschew, not only that which is really and in itself evil and sinful, but also that which hath any " appearance," show, or representation of evil, that is, whatever, not being otherwise commanded by God, Exod. xii. 35, 36, may give just ground unto unprejudiced beholders, who are not mali- cious. Gal. ii. 4, 5, even though they be otherwise weak, 1 Cor. x. 28, to suspect the guilt of some real evil in him wlj^ractiseth it, such are danger- ous phrases of speech in preaching, though not plainly heretical, 1 Tim. vi. 3 ; sitting at meat in an idol's temple, 1 Cor. x. 21 ; familiar and un- necessary conversing without a call with profane lewd persons, Luke xxii. 55 ; or in secret, suspect places with persons of a different sex, chiefly if he or she be evil reported of. This is ver. 22. DOCTRINES. 1. So foolish and inconsiderate are most men CHAPTER V. naturally, that when they are exercised in flying from the one sinful extreme, they are in no small hazard to be carried unawares upon the other. Their great intentness upon the evil which they fly from, and is always before them, doth make them not to ponder or advert unto the snare which is behind then. Paul implieth so much, while having dissuaded from the one extreme of despis- ing public preaching, ver. 20, he presently dis- suadeth them from the other, of giving blind obedience to theii; ministers, while he saith, " prove all things." 2. Though all private Christians have not re- ceived an equal measure of gifts, Rom. xiv. 1, yet the Lord hath bestowed a spirit of discerning, in a greater or a lesser measure, upon all, by which, if diligently and tenderly improved in the search of Scripture, Acts xvii. 11, accompanied with prayer, Psa. cxix. 19, they may be enabled so to judge of what they hear delivered in preach- ing, as to choose and embrace what is sound and nourishing, and refuse and reject whatever is erroneous and hurtful : for if they had not such a spirit of discerning bestowed upon them by God, it should have been in vain to enjoin them to "prove all things, and hold fast that which is good." 3. The spirit of discerning, bestowed by God on private Christians, should be exercised in judging of their ministers' doctrine ; not in order to their passing a judicial sentence upon him, for they are not his judges, 1 Cor. xiv. 32 ; nor yet to the venting of their carping censures against him, making his ministry in all things unsavoury unto others ; but in order to the regu- lating of their own practice, in choosing what is right and refusing what is wrong of what they hear : for he enjoineth the exercise of their judg- ment of discretion in relation to their own prac- tice, even that they " may hold fast what is good." 4. As a fixed resolution to be constant in the maintenance of any opinion should flow from rational conviction, after exact search, that the opinion which we hold is true and sound, other- wise our constancy and fixedness is but self- willed pertinacy, Jer. xliv. 16 ; so when, after exact inquiry, truth is found out, we ought to be so fixed and peremptory in our resolution to maintain it, as that we may not waver or be tossed to and fro with any wind of doctrine which is contrary unto it, Eph. iv. 14 : for before they resolve, he bids them " prove," and then " hold fast" without wavering, what after trial is found " good." 5. A conscientious tender Christian must not, yea, will not, only have a regard to the all-seeing eye of God, by abstaining from what is evil in itself and in his sight for which his conscience might smite him, but also to the eye of men, by abst. lining from what hath the appearance of evil unto them, and for which his good name might be justly smitten and wounded by others : he will study so to walk as that he may not only stand himself, but that occasion of falling by his indiscreet use of Christian liberty be not given unto others. He would labour to be on his guard not only against some temptations, but all, and not only at sometimes, but always: for this is enjoined in the last place, as the highest step of a tender walk, to " abstain from the appearance of evil," by which a man's name might justly sufi'er or his neighbour be scandalized, and to abstain not only from some, but " all appearance of evil." Ver. 23. And the very God of peace sanctify you wholly ; and / pray God your whole spirit and soul and body be preserved blame- less unto the coming of our Lord Jesus Christ. In the third part of the chapter he concludeth the whole epistle, and first, in this verse, by prayer to God that he would work those graces and duties of sanctification in them which he hath pressed upon them from chap. iv. 3. The particulars in which prayer are, first, the style given to God; he is the "very God of peace," as being the author of all sanctified peace among men, Psa. cxlvii. 14, and chiefly of their peace with God flowing from justification, Rom. v. 1, which epithet, it seemeth, doth here serve as a ground for faith to rely on for obtaining the thing sought, to wit, that he would sanctify them because he was become a God of peace to them, having justified them, Rom. viii. 30. The second particular is the thing prayed for, that he would, first, sanctify them, whereby must be meant the making them to grow in sanctification, described chap. iv. 3, for they were already sanctified in part. And, next, " preserve them blameless," whereby is meant their preservation by the power of God in the state of grace without apostasy or backsliding, which sanctification, the progress and perseverance • wherein is here prayed for, is described from its universality in extending itself to the whole man ; set down, first, more generally in the word " wholly ; " next, in a particular enumeration of the several parts of the whole man, three in number, first, " his spirit," which, when contradistinguished to the soul, as it is here, doth signify the under- standing and knowing part of the man. Second- ly, " his soul," whereby, ben)g distinguished from the spirit, must be meant his will and affections. Thirdly, "his body," that is, the outward man by which the soul doth act. The third particular in the prayer is a date or term-day condescended upon, to wit, the "coming of the Lord Jesus Christ," which expresseth not only the time how long he desires that God's care in preserving and making them to grow in sanctification should last, but also the term-day when this petition shall be answered to the full, and believers made wholly blameless in holiness, without all spot of ignorance in their understanding, and discon- formity to God's will, or perverseness in their will and aff'ections, or of any sin whatsoever in their body or outward members; all this shall be " unto," or as the word may read " in the second coming of Christ the Lord to judge the world." Hence learn, 1. A minister is not to think him- self exonered, when he hath pressed the prac- tice of all necessary duties upon the people of his charge, but he must be tenderly solicitous about the success of his pains among them : and EXPOSITION OF I. THESSALONIANS. more particularly, it is a necessary piece of a nister's duty to be frequent and fervent in prayer with God for them, beseeching him earnestly to work that in them which he hath pressed upon them ; for the apostle having pressed upon them the several duties of sanctifi- cation, from ver. 3 of chap, iv., doth betake him- self to God by prayer, that he would "sanctify them wholly." 2. Precepts and exhortations to duty, which are frequent in Scripture, do not infer any power, in man's self, or in his free will, to give obedi- ence unto what he is commanded. They only show it is our duty to obey, Mic. vi. 8, and such a duty as do it we must if we would be saved, Luke xiii. 3, and are an outward mean by which the Spirit of God doth effectually work that in his people which he requireth from them, Cant. V. 2 with 4 ; for if they had sufficient strength in themselves, as of themselves, to obey what he hath pressed upon them, to what end should he pray so fervently here unto the " God of peace to sanctify then> ?" 3. As the grace of sanctification is not per- fected at one instant, but carried on by degrees until it be perfected at death, 1 Cor. xiii. 9, there being still some remainders of the body of death in the best, Rom. vii. 24, for keeping them hum- ble, 2 Cor. xii. 7, for giving them daily errands to the fountain of free grace for pardon, 1 John ii. 1, and renewed strength, 1 Gor. xii. 8, 9, and for making them long to be dissolved and freed from sin, root and branch, 2 Cor. v. 4 ; so a mean degree of sanctification, even though it be un- doubtedly sincere, should not be rested upon as satisfactory, but daily growth and progress there- in endeavoured, without any full satisfaction or quieting of our minds in any degree or measure, until sanctifying grace be fully perfected, in glory : for seeing they were already sanctified in part, it must be growth in sanctification for which he prayeth, which implieth that their sanctification was not perfected, and that they themselves should much more endeavour to grow- in it, and this until Christ's second coming, if their death should not prevent it. " And the very God of peace sanctify you 'wholly, unto the coming," &c. 4. As God becometh a God of peace and re- conciled unto none but to those whom he sanc- tifieth, and in whom he worketh a gracious change ; so he sanctifieth none but those to whom he becometh a God of peace first; and therefore that our endeavours after holiness may have success, we should have a care to get our peace made with God in the first place : for he jpineth these two, peace with God, and sancti- fication from God, and maketh the latter to fol- low upon the former : "And the very God of peace sanctify you." 5. As the first beginnings of sanctifying grace, Ezek. xxxvi. 26, so our growth and progress in it is wholly from God. It is true, there are some principles of a new life wrought in us at first conversion, which have their own activity and concurrence for carrying on the work of grace in us afterward, 1 Cor. xiii. 4, 5, but as they are created in us by God at the first, Ezek. xxxvi. 26, so they must be excited to their work, Cant. iv. 16, upheld and strengthened in their work, Luke xxii. 32, and blessed by God with the suc- cess of growth in grace following upon their work above any efficacy that is in themselves, Phil. i. 6, and therefore our growth in grace doth yet remain entirely and wholly God's work, for he ascribeth growth in grace to God as the author, while he prayeth the " very God of | peace to sanctify them." 1 6. Sj many are those byways of error, 2 Pet. j iii. 17, profanity, Heb. xii. Ifi, formality, &c., 2 Tim. iii. 5, to divert us from the way of holi- ] ness after we are engaged in it, so many unex- pected difficulties do meet us in the way, Acts xiv. 22, and such is our levity and readiness to repent our undertaking, John vi. C6, our weak- ness to resist temptations. Matt. xxvi. 70, and easiness to be led aside unto those other byways, Jer. XXV. that there is no less need than of the power of God who did at first engage us, to pre- serve us carefully, powerfully, and as it were with a strong guard, in the way of holiness ; otherwise we cannot long stand upright in it, 1 Pet. i. 5; for he prayeth unto God to "pre- serve" thenr in holiness. The word in the origi- nal signifieth to preserve accurately, as he wlio watcheth at the doors of a prison, and is used Acts iv. 3 ; V. 18 ; and xxiv. 23. 7. Even the understanding and knowing part of the regenerate is but renewed in part, and standeth in need to be more and more sanctified, by reason of a great deal of ignorance, 1 Cor.' xiii. 9, uncertainty, Mark ix. 24, curiosity, John xxi. 2], 22, proneness to mistake the Lord's way of dealing; Isa. xlix. 14, and several other in- firmities which are in the understandings even of the best; for therefore doth he pray that God would " sanctify" as well as " preserve" even the renewed Thessalonians in their spirit. " And I pray God your whole spirit," &c. 8. The will and affections also of the regene- rate man are but renewed in part, and stand in need to be more and more sanctified ; there be- ing a great deal not only of peremptory unwil- lingness, sometimes, in the will to good, Avhereby it sometimes refuseth, John iv. 9, and frequently shifteth and delayeth the practice of necessary duty. Hag. i. 2, but also of a hankering inclina- tion unto evil, whereby it sometimes closeth with sin against knowledge, 2 Sam. xi. 4, and sometimes excites the understanding to find out .excuses and subterfuges to make sin appear no sin, or but a little one, that it may well, sin with less reluctancy. Cant. v. 3. For he prayeth also that their "soul," that is, their will and affections, may be sanctified : " That your whole spiiit and soul," &c. 9. As the Lord doth not only require inward sanctity in the understanding, will, and affections, but also outward, in the body and all its mom- bersj (see chap. iv. 4, Doct. 1 ;) so even the truly regenerate have not their -very outward man so well reformed, but there is need to have it more and more sanctified. Even the body and its parts, especially the organs of sense and speech, and the instruments of the locomotive faculty, have in them some of that natural stiff- ness and averseness from being exercised about good and profitable objects, and proneness joined CHAPTER V. with agility to be employed in evil, which is spoken of, Rom. iii. 10, &c. For he prayeth that their body also may be more sanctified. " And I pray God your whole spirit and soul and body," &c. 10. As there is not any the least principal part and particle of the body, and the meanest faculty of the soul, and such as are only subser- vient to the most principal faculties of it, but they are one way or other defiled with sin, and stand in need of sanctifying grace ; so there is not any, no, not the meanest of those in a re- newed man's soul or body, to which the Lord doth not extend his special care, not only in changing and sanctifying it at the first, but also in making that begun change to increase and grow, and in preserving the whole man and all his parts, even to the meanest, in that gracious frame and pliableness to good unto which he hath brought it ; otherwise, if the meanest mem- ber of the boay or faculty of the soul were left to their own keeping, they could not choose but suddenly miscarry. For he prayeth that " their whole spirit, whole soul, and whole body may be sanctified and preserved by God," and doubtless he prayeth for nothing to them, but what the Lord doth ordinarily to the renewed. 11. As all believers shall attain to their full stature in grace, even to a perfect man, at Christ's second coming, and be freed from all necessity of any further growing in grace after that ; so though they will always and to all eter- nity stand in need to be preserved by God in their glorious state, and accordingly shall be preserved by him, John xvii. 24, yet because they are now, while in their present militant state, obnoxious to more temptations, Eph. vi. 12, and not sufliciently confirmed in good, 1 Cor. X. 12, therefore they stand in more need of pre- serving grace now than they will then, when there shall be no devil nor wicked world to tempt them, Rev. xx. 10, and xxi. 27, and no- thing of a body of death in themselves to com- ply with temptations, Heb. xii. 23, as there is now : for he makes Christ's second coming the date how long he would have God to continue in sanctifying and preserving them, which is to be understood in the way expressed in the doctrine, "unto the coming of our Lord Jesus Christ," saith he. Ver. 24. Faithful is he that calletb you, who also will do it. He concludeth, secondly, with a promise, wherein he assures them that God " will do it," to wit, what he presently prayed for, even sanc- tify them wholly, and preserve them blameless ; and that because " God is faithful," that is, al- ways the same, and like himself, who will cer- tainly perform whatever he hath promised, and therefore he would certainly preserve them, see- ing he had promised so much in effect unto them, when he did effectually "call" them, at least to as many of them as he had so " called." For effectual calling is the first breaking out and open declaration of God's secret and eternal purpose to preserve and save those whom he calleth, Rom. viii. 30. DOCTRINES. 1. Our prayers put up to God, whether in be- half of ourselves or others, should be grounded upon some explicit or impHcit promise, and con- sequently flow from faith that God will grant what we ask, according to the absolute or condi- tional tenor of the promise ; for Paul's prayers were grounded upon such a promise, and did flow from such confidence, even " that he would do it," as he here expresseth. 2. Most absolute and certain promises may not weaken our diligence in prayer for obtaining the thing promised, but rather incite us to it. Prayer being the mean appointed of God, in the conscientious practice whereof he useth to bestow the good things promised, Ezek. xxxvi. 37 ; for Paul did pray for their preservation, ver. 23, though he certainly knew, and accordingly doth promise unto them, " that God would do it." 3. As the Lord doth still continue to call those whom he hath once effectually called, by giving them renewed sights of their natural sin and misery, 1 Tim. i. 13, and making them renew their gripes by faith on Jesus Christ, the offered remedy, 1 Tim. i. 15; so effectual calling, and the powerful drawing of a soul from nature to grace, is a speaking pledge of God's purpose to preserve the soul so called in the state of grace, and to make him grow in grace until at last he be without spot and blameless unto the end ; for the word "calleth" is in the present time, and noteth a continued action, and is here given as a pledge of God's purpose to sanctify and preserve them ; " He that calleth you, who also will do it." 4. No man can know, and much less draw any comfort from, the Lord's eternal purpose in election to save him and perfect the work of grace in him, until he be once effectually called and become a real convert from sin to holiness ; yea, he makes effectual calling the first speaking evidence of election, and that which giveth access to look on the decree of election as a ground of expectation that he will perform the thing de- creed ; and therefore the promise here may be looked upon as conditional, and suspended upon this condition, if so they were called ; " He that calleth you will also do it." 5. There is no less than God's fidelity im- pledged to believers for the most certain per- formance of all God's gracious promises, so that though they be unworthy to whom he should perform what is promised, yet his impledged faithfulness and truth of his nature is always of that much worth as his respect unto it will put him upon the performance ; for Paul showeth God's faithfulness is laid in pledge, while he saith, " Faithful is he who calleth you, who also will do it." Ver. 25. Brethren, pray for us. 26. Greet all the brethren with an holy kiss. He concludeth, thirdly, by recommending some particulars unto their care, as, first, that they would give him and his colleagues the help 450 EXPOSITION OF I. THESSALONIANS. of their prayers, ver. 25, and, secondly, that they, to wit, the ministers and church rulers, to whom this and the following direction is given, would " greet " or salute " all the brethren," or members of their church, in his name, in testi- mony of his hearty affection to them, and take occasion hence to manifest and confirm their aflPection one to another among themselves, by giving them " a kiss," which in those times and places was commonly used in civil salutations as the usual sign and testimony of affection. And he giveth this kiss the epithet of " holy," to show that it should be sincere and chaste, and neither unchaste nor hypocritical, ver. 26. Be- sides what is observed upon Eph. vi. 19, Doct. 1, 2, and Col. iv. 3, Doct. 1, 3 ; Hence learn, 1. The Lord hath so dispensed his gifts and graces unto his people, that though he giveth not an equal measure unto all, yet to every one somewhat, and to the meanest so much as they may be sometimes and in some respects, useful unto others who ai-e most eminent, that hereby mutual love may be kept among all, while none can say unto another, " I have no need of thee," 1 Cor. xii. 2 1 ; for Paul supposeth so much, and therefore calleth upon them all, even the meanest not excepted, to help him by their prayers ; " Brethren, pray for us," saith he. 2. It conduceth much to make way for success unto a minister's pains among a people, that they know he loveth them ; otherwise, if they doubt of this, they are prone to suspect, if not to cast at all that cometh from him, 2 Cor. vii. 2, 3 ; for therefore the apostle doth usually close his Epistles by saluting those to whom he writeth, in testimony of his affection to them, that what he writeth may have the more of weight with them ; " All the brethren," saith he. 3. A minister should labour so to entertain love betwixt him and the people, as that no ex- pressions of his love, nor insinuations of his for that end do tend, much less be intended, to divide the Lord's people among themselves, of purpose to make both or any of the dissentient parties more devoted and sti'ictly tied unto him, but must endeavour that the same spirit of love which breathed in him may breathe in all the Lord's people toward one another ; for he doth so express his affection unto them that he willeth them to express, as it were, the same affection towards one another, while he saith, " Greet all the brethren with an holy kiss." 4. As it is not sufficient for Christians to carry inward good-will and affection one to another, but necessary, sometimes, that inward love be made evident by some outward expressions and testimonies of the same, so the Lord's people ought not to scruple at, or upon groundless scruples to abstain from, any decent and inno- cent expression of love and aifection, which is ordinarily used in the times and places where they live. Singularity in such things is not I'eli- gion, neither is scrupulosity about them any point of tenderness ; for he bids tliem express their affection by that which was the usual sign and testimony thereof at those times. " Greet all the brethren with an holy kiss." But, 5. Even those external testimonies of love and respect may not be complimental, or used ' only as a piece of a man's good breeding or civility, much less as an engine to ensnare the party towards whom they are used, unto a false belief that be is affected .-ind loved where he is not, Luke xxii. 48 ; but they ought to be sincere and free from anj^ base and sinful ingredient of that kind. So that even in external duties of common civility, we are bound to exercise some one or other Christian and holy virtue ; for therefore doth he require that their affection be made evident by " an holy kiss," or a kiss sanc- tified and made holy by the grace of sincere affection which is expressed by it, and from which it doth flow. "Greet all the brethren with an holy kiss," Ver. 27. I charge you by the Lord that this epistle be read unto all the holy brethren. The third recommendation is chiefly pressed upon their ministers and church guides, to whom it seemeth this epistle was sent immediately to be communicated unto the rest. Those he " chargeth by the Lord," or (as the word im- plieth and signifieth, see 1 Sam. xiv. 24, Matt. xxvi. 63,) he adjureth them, as they would eschew the wrath and vengeance of the Lord Christ, so they would not keep up this epistle unto themseves, but cause it to come to and be plainly " read " in the hearing of " all the breth- ren," or church members, whom he calleth "holy." (See upon Phil. i. 1, Doct. 5.) Hence learn, 1. To debar and exclude the Lord's people from acquainting themselves with Scripture, either by reading it themselves or hearing it read by others, is a most grievous sin, obliging the pei'son or persons guilty to undergo the stroke of God's eternal wrath and vengeance; and therefore not only should Scripture be trans- lated into the native language of every nation where Christ hath a church, that people may read it, and hear it, and be acquainted with it; but also the Lord's people themselves ought dili- gently to improve what helps of that kind are afforded for bringing them to intimate acquaint- ance with the mind of God revealed in Scripture, and look upon their so doing as a duty of greatest importance and weight. For Paul doth " charge" or adjure them with denunciation of God's heavy vengeance, in case they should not cause read this epistle to all the holy brethren ; adjurations of which sort ai'c not to be used but when duties of weight are charged. Now what Paul doth charge here about this epistle, was doubtless his mind in relation to other scriptures, seeing there is nothing peculiar to this epistle, for which the Lord's people should be made acquainted with it, that may not be said of other scriptures also ; besides, that the apostle doth elsewhere express himself much to the same purpose of some others of his epistles. Col. iv. 16, and of all Scripture indefinitely. Col. iii. 16. 2. It coucerneth ministers and church guides especially, to see to it carefully that the Lord's people of their charge be acquainted with Scrip- ture, and in order to this end, to incite them to read it in secret. Col. iii. 16, to have it read in their families, Deut. vi. 9, as also to labour upon those who have power, and whom it concerneth. CHAPTER V. that children and young ones of both sexes be trained up at schools, at least so far as they may be able to read the Lord's -word distinctly in their own native language ; for this charge is given to the church guides. " I charge you by the Lord that this epistle be read unto all the holy brethren," saith he. 3. That Scripture be publicly read to the Lord's people assembled together for his worship, even though it be not presently expounded and applied by the minister, is so far from being a part of -will worship, that it should seem from this place to have some stamp of divine authority put upon it, as upon an ordinance useful in its own place, as for several other ends, so especially for acquainting the Lord's people with the lan- guage of the Holy Ghost speaking in Scripture, and with the history of the Bible, a great part whereof otherwise some may possibly never so much as once hear with their ears, though they live to many years ; for he chargeth them not only to incite the Lord's people to read this epistle themselves and apart, but that it " be read unto all the holy brethren," to wit, (as it seemeth,) being assembled together. Ver. 28. The grace of our Lord Jesus Christ be with you. Amen. He concludeth the epistle, lastly, by his usual and confident farewell wish for " our Lord Jesus Chi-ist, his grace," or favour, as the fountain, and all good things as streams flowing from it, to be conveyed to them and continued with them. Be- sides what is already observed upon the like farewell wish in the close of the four former epistles, Hence learn, So inexhaustible is the fountain of God's free grace and favour, and so copious are the streams of all spiritual blessings flowing from it, that no such measure either of the one or the other can be attained by any, but more may be had ; more is allowed, and more and more is daily to be sought and thirsted after : for though real believers among them had received already a great measure of God's grace and favour, in its sense and in its efi'ects, yet he wishes unto them not only the continuance of whet they had, but some further degree to be added as more of it, while he saith, " The grace of our Lord Jesus Christ be with y(u all. Amen." POSTSCRIPT. The First Epistle unto the Thessalonians was written from Athens. Seeing this Epistle is written in the name also of Timotheus and Silvanus, as appeareth from chap. i. ver. 1, therefore it is most probable that it was not written from Athens, as the postscript affirms, but rather from Corinth, because they two did not return, the one from Thessalonica, the other from Berea, unto Paul, before he went from Athens unto Corinth, as appears from Acts xviii. 5, and 1 Thess. iii. 1, where Paul affirms that when he had dismissed Timotheus, he was left alone at Athens, and therefore had not these his two colleagues with him there, and conse- quently could not write this epistle in their names from thence. Besides, as the learned observe, in several ancient copies there is no mention made of the place from whence it was written. Hence learn. That the postscript of Paul's epistles, or those words which are set after the close of his epistles, designing always whence they were written, and sometimes the person or persons by whom they were sent, are no part of Canonical Scripture, not always firm, nor written by the apostle himself, but added afterwards by some men, either unlearned or certainly incon- siderate, according to their own opinion. And therefore, though the postscripts affixed to the former four epistles had nothing, for what can be known, dissonant from truth as this hath, yet I did not dare to draw any observations from them, as if they had been of equal authority with the Epistles themselves. THE SECOND EPISTLE TO THE THESSALONIANS. EXPOSITION THE SECOND EPISTLE OE PAUL THESSALONIANS. THE ARGUMENT. ^■_ AUL having not long before this written the preceding epistle to the church at Thes- salonica, wherein he had shown his resohite purpose to come and see them, 1 Thess. iii. 10, 11, and being yet as formerly, 1 Thess. ii. 18, hindered, he hath been informed that not only their sad sufferings did yet continue, chap. i. 4, hut also that some, hav- ing taken occasion from what he wrote, 1 Thess. iv. and v., concerning (Jhi-ist's second coming unexpectedly to judgment, did spread a fond and fabulous opinion as if Christ had been to come in that present age, chap. ii. 2, whereupon some among them did cast by all care of their parti- cular callings, and others, abusing the simplicity of those, and having given themselves unto idle- ness, did live upon their means, chap. iii. 11 ; therefore, and upon those occasions, he writeth this second epistle unto them ; his scope wherein is, to confirm them in the doctrine of faith and practice of piety against both persecutors and seducers, which after the inscription, chap. i. 1, he endeavoureth to effectuate, first, by comfort- ing them under their present sad suiferings, ch. i. Secondly, by refuting the forementioned error, from this, that there would be first a gene- ral apostasy under the antichrist, before Christ's second coming, chap. ii. Thirdly, by exhort- ing them to several duties of a Christian con- versation, and more especially to abandon in their own practice, and suppress in others, the sin of idleness, to ver. 16, of chap. iii. In which, and the two following verses, he concliideth the epistle. CHAPTER I. The first part of this chapter containeth the in- scription of the epistle, ver. 1,2. In the second part he propoundetli four grounds of consolation to them under their present sufferings ; the first of which, is, his high estimation of them made manifest, by his giving thanks to God for them, ver. 3, and his holy boasting of them, and of the graces of God in them unto other churches, ver. 4. A second ground of consolation is taken from this, that their present sufferings did serve as a glass wherein they might foresee the day of judgment coming, and an happy event of that day as to them, ver. 5, which he proveth from God's righteous nature, ver. 6, 7. A third doth lie in a description of that last day, first, from the glorious manner of Christ's coming on it, ver. 7, 8. Secondly, from a twofold end of his coming, 1. To destroy eternally wicked repro- bates, ver. 8, 9 ; 2. To glorify the godly elect, ver. 10. The fourth ground of consolation is taken from his prayers to God for them, that the Lord would make them meet for heaven, by ful- filling all things necessary to salvation in them, ver. 1 1. The result whereof should be glory both to Christ and them, ver. 12. Ver. 1. Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father, and the Lord Jesus Christ : 2. Grace unto you, and peace, from God our Father and the Lord Jesus Christ. These verses contain the inscription of the epistle, in the same words which are already handled, 1 Thess. i. 1. It declareth, first, who did write this epistle ; secondly, to whom it was written, ver. 1 ; and thirdly, the usual salutation, ver. 2. Besides what is formerly observed upon the place presently cited, Hence learn, 1. As the Lord in deep wisdom and rich mercy hath appointed several means of edification for his church, so his sent servants are bound to endeavour their edification by one mean, when they are not in a capacity to edify them by another ; for Paul beiug out of a capa- city for the time, to edify this church by public preaching, doth endeavour to edify them by his writings. " Paul, unto the church of the Thes- sA)nians." 456 EXPOSITION OF II. THESSALONIANS. 2. The written word of God is so contrived that it did not only serve to edify those unto whom it was first directed, but also doth hold forth copious matter of edification unto all others to whose knowledge it shall come, and should be improved by them accordingly : for this and the rest of Paul's epistles, which wer^at first directed to such and such particular churcnes and persons, do stand in Scripture as a rule and canon of faith and manners unto all Christian churches and persons to the world's end. " Paul, unto the church of the Thessalonians." 3. The Spirit of God which speaketh in Scrip- ture, doth not so much regard either variety or elegance of words and style, as the purpose ex- pressed by those woi-ds -, and ministers who would rather edify the Lord's people, than beget a good opinion of their own abilities among their hearers, should study to be acted by the same spirit, 1 Cor. ii. 4 ; for Paul useth the very same form of plain words in the inscription of this epistle, which he used in the former. "Paul and Silvanus and Timotheus," &c. 4. Though the Lord hath bound himself by absolute promise, to grant unto us whatever we ask in the name of Christ, John xvi. 23, and according to his will, 1 John v. 14, yet the most fervent prayers of gracious saints, accompanied with all conditions required in prayer, are not always at- tended with an answer in the same very thing which is sought; and therefore the forementioned promises must be understood with this alterna- tive, God will grant us, either what we pray for, or what he in wisdom seeth more expedient for us, 2 Cor. xii. 8, 9 ; for Paul prayed fervently that he might see their face, 1 Thess. iii. 10, which desire hath not been granted, as appeareth by his writing to them of new to supply the con- tinued want of his presence. " Paul, to the church of the Thessalonians." 5. The Lord's people, and especially his public instruments, when marred and crossed in prose- cuting some one or other expedient, projected by them as tending much to advance the Lord's work, ought not to fret or sit down discouraged, but to consider wisely what other expedient the Lord in providence doth carve out to be followed by them instead of that, and without anxiety are to apply themselves unto it : for Paul being hin- dered from coming to them, without more ado doth reverence the Lord in his disappointment, and betaketh himself to writing. "Paul, unto the church of the Thessalonians." Ver. 3. We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth ; The apostle's scope in this second part of the chapter being to comfort those persecuted Thes- salonians under their present sad sufferings, and thereby to confirm them the more in those truths for which they did suffer, he propoundeth several grounds of consolation unto them. The first whereof is, the high esteem which he and liis associates had of their graces, which was testif^d in two things : first, his esteem of them, and of God's graces in them, was such that he did judge himself "bound," because of the "meetness," congruity and equity of the duty in several re- spects, to make conscience " of giving thanks to God for them," and that always, in so far as there was always a supply of new matter for this duty, furnished unto him from them, which he condescends upon in two particulars, first, their " faith did gi-ow exceedingly," or overgrow, and grow over-bounds, to wit, not the bounds pre- scribed by God, but beyond what it was before, yea, and, it may be, the expectation which men had of them. (See how faith doth grow, upon Col. ii. 7, Doct. 5.) Next, their charity, or love towards each other, did " abound" and also grow, and this in eveiy one of them all without excep- tion, to wit, so far as he in charity could judge, being now at a distance, and informed of their estate only by the favourable reports of others, or of some among themselves. (See how cha- rity doth increase and grow, 1 Thess. iv. 10, Doct. 6.) Learn further hence, L As the Lord giveth sometimes way unto the rage and fury of men and devils to trouble and persecute his dearest saints for righteousness' sake ; so it usually falleth out that the more they rage, the less they gain their intent ; the more they stain the church's outward beauty, the more doth her inward beauty, the sanctifying graces of God's Spirit and faith in Jesus Christ, increase and grow : for so was it with this persecuted and afilicted church, as the general scope of this part of the chapter, which is to comfort them under their sufferings, doth imply, and the following verse doth express ; and yet Paul affirmeth here, " their faith did grow exceedingly, and their charity abound." 2. However the Lord doth usually make his people's graces to thrive best under a suffering lot, as said is, yet even then they do not want their own discouragements and faintings, arising, partly, from the fear and feeling of their own weakness. Job vi. 12, and partly, from the re- mainders of unmortified corruption within them, which make them incline to be weary of lying so long under such a sad and humbling exercise ; and therefore, how thriving soever their case be otherwise, they stand in no small need of conso- lation and encouragement : for Paul supposeth so much while he sets himself to comfort this persecuted and thriving church, " we are bound to thank God always." 3. It is a singular comfort and encouragement to a gracious soul, under his saddest cross, to know that the work of grace in him is not only in a vigorous case, but also taken notice of by others and improved as an occasion of thanks- giving unto God from many, 2 Cor. i. 11 ; and it is the duty of Christians, in order to that end, so to take notice of, and improve the growing graces of honest sufferers : for Paul, in order to the comfort and encouragement of this church, makes them know he took notice of their growth in grace, and did improve it as a ground of thanksgiving : " We are bound to thank God always for you, brethren." 4. A gracious humble heart doth for the most part so little please himself with his way of dis- ' CHAPTER I. 457 charging duty to God, and especially this sublime and heavenly duty of thanksgiving and praise, that he dare hardly say he doth discharge it as he ought, but only acknowledge his obligation to discharge it, with the equity and conveniency of it: and so much ought to be acknowledged and avowed, when little fui'ther can be attained ; for Paul doth not here say he did give thanks, though doubtless he did so, but only " we are bound to thank God always for you, as it is meet." 5. \Ye ought so to comfort and encourage afflicted Christians, by making them know how much we esteem what good is in them, as that we do not thereby puff them up, and make them conceit of what they have as if they had not re- ceived it from God ; for Paul doth thus guard the present consolation, while he giveth God the praise of any good was in them and not them- selves. " We are bound to thank God always for you," saith he. 6. As God deserveth the thanks and praise of his people's graces, and not themselves ; and as the gracious receipts of others do lay on a tie of thanksgiving to God upon us, so we are not always to conceal our conscience-making of this duty from the knowledge of others, but ought to make it sometimes known, though not to gain applause to ourselves, Matt. vi. 5 ; yet, as for other ends, so thereby to encourage those whom it concerns, when their case doth otherwise call for it : for that Paul may encourage this afflicted and persecuted church, he doth make them know that he " did always give thanks to God for them, because their faith grew exceedingly." 7. Where there is a growth of saving grace in any, there is not wanting sufficient ground of thanksgiving to God for them, nor yet of comfort and encouragement unto themselves, this alone being a sufficient evidence that all things work together for good unto them, according to the promise, Rom. viii. 28 ; for though this church was otherwise sore pressed with persecution, yet Paul looks upon their growth in grace as matter of thanksgiving to God, and of comfort to them- selves ; " Because that your faith groweth ex- ceedingly," saith he. 8. Then are Christians praiseworthy in them- selves, and for matter of praise to the Lord and of joy to his faithful servants who labour among them, when, according to their time and stand- ing, and the precious means under which they live, their graces are upon the growing hand : for since Paul hath written the former Epistle unto this church they had grown exceedingly, and gone far beyond what themselves then were, as appears from 1 Thess. i. 3, where he only mentioneth their graces simply, without any commendation to them for their growth, but now he shows their faith had grown exceedingly. And therefore is it that he gives thanks to God for them here, and glorieth of them before the churches, ver. 4, even because, saith he, ',' your faith groweth exceedingly, and your charity aboundeth." j 9. As the saving graces of faith and love admit of degrees, and do not come to their height and perfection at the first, so they indftase and de- crease, grow and fade together, in so far as faith, being the cause of love. Gal. v. 6, and love an evidence of faith, 1 John iii. 14, the vigour and decay of the one cannot choose but have some answerable influence upon the other : for Paul showeth they both did grow proportionably and together : " Your faith," saith he, " groweth ex- ceedingly, and your charity aboundeth." 10. It is a sweet ingredient for comfort and encouragement to an afflicted suffering church, when Satan prevaileth not to make a wedge of their afflicted case, or of any other thing, to rend them asunder neither in opinion, affection nor practice : but the more they are heated and per- secuted by men, the more do they cleave in love and affection flowing from faith one to another : and it must of necessity prove a most uncomfort- able addition to all their sufferings when it is otherwise ; for Paul doth mention their abound- ing in love towards each other, flowing from faith, as that which might and doubtless did sweeten all their sufferings, and yield them mat- ter of comfort under them, " because," saith he, " your faith and charity towards each other aboundeth." 11. Our judgment of the inward gracious estate of others ought to be swayed and ruled with charity, which though it be not blind in passing judgment contrary to seen and pregnant evi- dences, Tit. iii. 16, yet it is not too suspicious, where there is not clear ground, 1 Cor. xiii. 5, and hopeth the best in things which are uncer- tain, 1 Cor. xiii. 7 ; for so did Paul, being now at a distance from them, • and being informed of their estate by the favourable reports of those who came from them, he doth without any fur- ther anxious inquiry judge of them all and every one of them, without exception of any, as truly gracious and abounding in charity towards all, which he could not have done, except he had in I charity construed some known escapes among ' them to the better. " The charity of every one of you all towards each other aboundeth," saith he. Ver. 4. So that we ourselves glory in you in the churches of God, for your patience and faith in all your persecutions and tribula- tions that ye endure : Here is the second thing, whereby his high esteem of them was testified, which followed upon their forementioned abundant growth. It weighed so with him that he himself, a man of a sober discerning spirit, far from flattery, was constrained to glory of them, that is, to speak with a kind of holy boasting (as the word taken in a good sense doth signify) to the recommen- dation of the grace of God wrought in them by God's blessing upon his ministry, and to pro- pound them to those other " churches of God " among whom he gloried of them, for a pattern to be imitated by them. So that his gloriation and boasting was not in the flesh, or in men. which is forbidden, Phil. iii. 3; 1 Cor. iii. 21, but in the Lord ; for it was not for things carnal but spiri- tual, to wit, their faith and patience, the praise whereof he hath first ascribed unto God, ver. 3, and though some dbmmendation did hereby ac- cresce unto himself, as to the Lord's instrument EXPOSITION OF II. THESSALONIANS. for good to them, 1 Cor. ix. 1, yet his great de- sign herein is not to hunt after applause unto himself, Gal. i. 10, but to commend the Lord who had wrought by him, 1 Cor. xv. 10, and to excite others to the imitation of those praise- worthy graces which were eminent in this church, 2 Cor. viii. ver. 1 — 3, with 8. Now the matter of his boasting was, as he himself doth next express, first, their " patience " or praiseworthy perseverance under the yoke of duty with the endurance of the cross, for the word in the origi- nal implieth both perseverance and endurance ; next, their " faith," or the exercise of that grace in all its branches under the greatest diflSculties. Both which graces are commended from the great opposition by which they were assaulted in their exercise, what from multiplied " persecu- tions," that is, afflictions from men for righteous- ness' sake. Matt. v. 10, and what from multiplied " tribulations," that is, any affliction whatsoever, whether immediately or mediately from God; all which they did with patience and confidence " endure." The word signifieth willingly to en- dure and suffer. Matt. xvii. 17 ; 1 Cor. iv. 12. DOCTRINES. 1. Though Christians should not be proud of any applause or esteem they have, nor seek to have their graces made known for gaining esteem to themselves, except it be in subserviency to the praise of God ; (see upon Gal. vi. ver. 4, Doct. 5 ;) yet they ought to look upon it as an en- couraging mere}', when their name is savoury for good, and their graces made known among the Lord's people, in so far as they themselves are thereby engaged to walk answerably to their name, 2 Cor. ix. 2, with 4, and are in better ca- pacity to do good in their station unto those with whom their name is precious, 2 Cor. viii. 18, 19, and God doth thereby get the more of praise for his goodness to them from many, 2 Cor. i. 11, and others also are incited to glorify God by their example. Matt. v. 16 ; for in order to their encouragement and comfort, he shows that their graces were made known by him to other churches, and they esteemed of for them accord- ingly, while he saith, '■ so that we ourselves glory in you in the churches of God." 2. Though we ought to endeavour, so far as is possible, to have our names savoury for good unto all, 1 Pet. ii. 12, yet those among men, unto whom we should study to approve ourselves most, and to carry a deserved commendation from, are the sober and judicious godly, who hate dissimulation and flattery. And whatever be our esteem with, or commendation from fawning flatterers, or the weak, unsolid, (though other- wise pious) discerners, it can aflbrd but small encouragement and comfort, if those others have bad thoughts of us, or stand by as neutrals : for the encouragement propounded to them doth stand in this that Paul and his associates, who were more eminently gracious, did think so well of them. " So that we ourselves glory in you," saith he. 3. A minister's boasting and gloriation as to his flock and charge should not be in their mul- titude, riches, greatness, <^ civilities towards himself, nor yet simply in tlieir high esteem of him for his abilities and graces, but in the suc- cess of his pains among them, and in the saving graces of God's Spirit bestowed upon them by means of his ministry ; neither is it unlawful, but sometimes convenient, for a minister so to glory in his flock, providing his gloriation be qualified as Paul's was ; (see the exposition ;) for Paul saith, " we ourselves glory in you, for your faith and patience." 4. As it is the duty of the Lord's people to speak to the commendation of God's grace in others, so they should be ruled by prudence in the discharge of this duty, and not too la%'ish in their commendations, either by commending men too much above their known worth, or by boast- ing of them, although their worth deserve it, in- differently unto all, even to those who know not the worth of grace, and to whom the boaster, party boasted of, and the graces of God's Spirit for which he boasteth, are alike unsavoury. There should be a distinct and prudent choice both of the party in whom, and of the party to whom we boast : for Paul's boasting is of men eminently gracious, as the preceding verse doth show, and not indifferently before all, but only in the churches of God. " So that," saith he, " we ourselves glory in you in the churches of God." 5. That persecutions, crosses, and tribulations, especially from wicked men, are the ordinary lot of God's church and people, and the reasons why it is so, see upon Gal. i. ver. 13, Doct. 6. " In all your persecutions and tribulations which ye endure," saith he. 6. The greatest glory of Christians, and the richest matter of gloriation in them, and of thank- fulness to God which can be afforded unto others from them, is not so much in their resisting by force, and breaking the yoke and power of their persecuting enemies, as in their meek and patient endurance of the utmost of their rage and fury, before they cede one hove [concede any thing] in the point of truth and duty ; for Paul did glory in them for their " patience in all their tribulations." 7. As the grace of patience under sufferings presupposeth faith, and cannot be where faith is not, whatever seeming patience a natural man, destitute of faith in Jesus Christ, may have, it is not a saving grace, but either brutish stupidity, Gen. xlix. 15, or heartless despaii-. Gen. iv. 13, 14, or, at the best, a moral virtue only, 1 Cor. xiii. 3, defective as to the intensive measure of i patience, contrary to Col. i. 11, or as to the ex- tent of patience to all crosses, contrary to Col. i. 11, and as to the spiritual grounds and motives from which it should flow, contrary to Rom. v. ! 3, compared with I ; so the more a man doth ; grow in faith the more he will be assisted and furnished with the grace of patience under cross } dispensations ; and as faith is weakened, so our patience also will decay and languish. For, he ! joineth their " patience with faith in all their tribulations." j 8. As grace is then most praiseworthj', when, the more it is opposed, the more it groweth ; so , it argueth an eminent degree of faith and pa- j tience, and aj^'li'as may indeed be boasted of, and I propounded as a pattern for imitation unto others, I when variety of trials and cross dispensations I CHAPTER I. from God, and of persecutions from men, do not mar, but rather quicken the exercise of those graces: for their "patience" and "faith," of which he gloried, were such as did sustain them and make them " endure all their persecutions and tribulations." Ver. 5. Which is a manifest token of the right- eous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer : Followeth a second ground of consolation under their present sad sufferings, taken from what their afflictions from wicked men and their patience under them, spoken of, ver. 4, did signify. They were " a manifest token," or an infallible argu- ment and demonstration proving convincingly that God shall judge the world righteously at the last day; for by this " righteous judgment" must be meant the last and general judgment, as the following verses make evident. And, first, it is called " righteous," because though God doth always judge righteously when he judgeth, Psa. li. 4, yet then shall his righteousness in judging be most evident, and all those things which do now obscure it, Jer. xii. 1, fully removed. Matt. XXV. 32, &c. Next, their patient suffering is said to be a convincing evidence that this righteous judgment shall come to pass, because supposing that undeniable principle which is clear to the very light of nature, Rom. i. 20, that God is an all-seeing, omnipotent, and righteous Judge, it must of necessity follow that he seeth what in- juries are done unto his people, hath power to punish them, and seeing he doth not punish them now, he will be avenged on them hereafter. Which ground of consolation is further enlarged from the end, or event, of that last judgment unto them ; they should be therein " accounted," or judicially accepted and declared, " worthy," or (as the word is rendered. Acts xxvi. 20,) " fit " and meet to enjoy " the kingdom of God," that is, heaven and glory, called a " kingdom," for reasons hinted upon Gal. v. 21, Doct. 9, and, "of God ;" see upon Eph. v. ver. 5. And he showeth that one piece or evidence of their worthiness and meetness to enjoy this kingdom consisteth in their " suffering for it," and for their walking in the way of faith and obedience which leadeth to it ; which is not to be so taken as if their suffer- ings could make them worthy of heaven by way of merit, see Rom. viii. 18, but only they did pre-suppose faith in Christ, Phil. i. 29, and so did evidence their right to heaven, seeing faith doth give a right unto it, John iii. 16 ; as also sanctified sufferings through God's blessing do purge away sin and promote the work of sancti- fication in those who suffer, Isa. xxvii. 9, and so do polish and make them meet for heaven, holi- ness being the way which leadeth to it, Heb. xii. 14. Besides, the Lord hath bound himself by promise that they who suffer with him shall also reign with him, 2 Tim. ii. 12, and so their suffer- ings did make them meet for heaven as being a qualification of those to whom heaven is pro- EOCTRINES. 1. It is the Lord's allowance unto believers to look upon the day of general judgment, and the approaching of it, with cheerfulness and cou- rage, and so as to draw comfort, under all their sufferings, from the faith of it ; yea, and though the remembrance of this day be terrible to men unrenewed. Acts xxiv. 25, yet it is most com- fortable unto believers when they are in a good case and temper : as knowing that then all their wrongs shall be righted, Psa. xxxvii. 6; the atheistical suggestions of Satan, in prejudice of God's overruling providence wholly refuted, Mai. iii. 18 ; the bride, the Lamb's wife, completely, and in all her members, glorified. Rev. xxi. 2 — 9 ; and they themselves fully freed from all sin and misery, and made perfectly blessed in the full enjoying of God unto all eternity, 1 Thess. iv. 17. For he laboureth to persuade them that this day of general judgment would come, that from the faith of it they might draw their comfort : " Which is a manifest token of the righteous judgment of God," saith he. 2. The most grown and praiseworthy faith and patience are not so perfect, but they are in hazard to be shaken and brangled by continued trouble and trial, and stand in need to be supported by God, and underpropped by such consolations as the Lord hath stored up in his word, that they faint not ; for notwithstanding he hath presently shown how much he had gloried in their faith and patience, yet he seeth it necessary, for their further support and comfort, to show them that their patient suffering was " a manifest token of the righteous judgment of God." 3. As that excellent truth concerning the day of God's most righteous judgment doth hardly, and with great diificulty, get credit, some being wholly unwilling, 2 Pet. iii. 3, 4, and others not able to believe it as they gladly would, Mark ix. 24 ; so there is no truth, or article of our faith, whereof more convincing proofs and infallible demonstrations may be had than of this, for not only hath the Spirit of God frequently and plainly asserted it, John v. 28, 29, but also every parti- cular injury which the Lord's people do suffer from men, and is not righted in this life, is an infallible argument and cogent proof that this day shall most undoubtedly come. So that there are infinite proofs, because there are infinite wrongs of that sort : " Which," saith he, " is a manifest token of the righteous judgment of God." 4. The comforts of the Lord's people, under their saddest sufferings from men, are near at hand, if their eyes were not sometimes shut, that they cannot see them ; yea, so nigh, that every cross of that kind hath an excellent cordial of sweetest comfort in its bosom, and the greater their cross is, the sweeter is the comfort which is brought along with it, and in it: for he affirmeth that their unjust sufferings, and their patience under them, are so many " tokens of the right- eous judgment of God." 5. The day of general judgment, and the re- membrance of it, can prove comfortable only to such as may upon solid grounds expect a favour- able sentence on that day from Christ the Judge; 460 EXPOSITION OF II. THESSALONIANS. for the comfoi't propounded doth not lie wholly in this, that the righteous judgment of God shall come, but also that the event of it shall be good as to them : even " that ye may be counted worthy of the kingdom of God," saith he. 6. As none shall enjoy the kingdom of heaven but those whom God maketh fit and meet for it, though not by making them to merit heaven, (for it is the gift of God, Rom. vi. 23,) yet by work- ing in them all those gracious qualifications, which are required in those upon whom he hath bound himself by gracious covenant and promise to bestow eternal happiness. Col. i. 12, with 13, 14 ; so the main business of the day of God's righteous judgment, at least that piece of it wherein the comfort of believers doth chiefly lie, shall be in the Lord's judicial accepting, and public declaring, that the persecuted godly (whom wicked men did judge the scum and oflF-scouring of the world, 1 Cor. iv. 13,) are worthy, fit, and meet to reign with him for ever. Which gracious acceptation of his, though it be really past, Eph. i. 6, and intimated to their own consciences here on earth, 1 John iii. 19, yet the public manifesta- tion of it, in the view of angels, devils, and repro- bates, is reserved until that day, and shall be then performed ; for he showeth that the end and event of the righteous judgment of God is, that they may be counted judicially accepted, and declared " worthy " and meet for " the kingdom of God." Now, he accounteth and declareth none meet for it but those who are made meet. 7. As the kingdom of heaven and glory is worthy to be suffered for, and will be so esteemed of by all them who shall one day be counted worthy of it, and meet for it ; so, such ill will hath Satan that any should enjoy that kingdom, which he himself hath irrecoverably lost, 2 Pet. ii. 4, and such is the hatred of Avicked men, though not to heaven itself, yet to the way of faith and obedience which leadeth to it, that there is none who entereth that way, who may not ex- pect the utmost of Satan's and wicked men's malice to pursue them in it, and that mainly be- cause they walk in that way, whatever be those other pretexts which their persecutors may hold out, 2 Tim. ii. 9 ; for he affirms they did suffer for the kingdom of God, and makes that an evi- dence that they shall be accounted meet for it : " For which ye also suffer," saith he. Veb. 6. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you ; 7. And to you who are troubled rest with us. He doth here prove that their patient suffering of injuries from men was an infallible proof of the righteous judgment of God, and that the event thereof shall be such to Christian sufferers as he hath presently affirmed ; and that because it is " a righteous thing with God," or a thing that his most righteous nature did oblige him to, even to " recompense " and repay trouble unto all such as did unjustly persecute and " trouble them " for righteouness' sake, ver. 6, and to re- compense and bestow " rest " fi'om all trouble and labour to those who are put to trouble and hardship by men for love to their duty ; and that " with us," to wit, with the apostles and others ; whereby he doth not only commend this excellent rest unto them, as being a rest with such, but doth also show them that he did not now speak of a thing uncertain, but what he had the faith of as to his own particular. And whereas he saith that God's " righteous" nature doth no less bind him to this than to the former, the meaning is not as if this blessed rest had been merited by them, as trouble and torment was by their perse- cutors, Rom. vi. 23, but because Christ had me- rited this rest for them, Rom. iii. 26 ; and God, of free grace, hath obliged himself to bestow this rest upon them. Matt. v. U, 12, and therefore it is a righteous thing with God to recompense it to them : as " righteousness " is taken elsewhere for his faithfulness in keeping promise, see Psa. cxliii. 1 ; 1 John i. 9. From all which he doth leave it unto them to gather, that, seeing this re- compense was not given now, but all things were almost contrary, there could be no surer demon- stration of a day coming wherein the Lord in righteousness shall give it to the full, which he doth here intend to prove. DOCTRINES. 1. Whatever is righteous with God, and judged so by him, shall undoubtedly come to pass ; and, therefore, though for the time truth may fall in the streets, and equity cannot enter, Isa. lix. 14, yet either now or afterwards judgment shall re- turn unto righteousness, and the cause which is accounted righteous with God shall have the upper hand ; for his scope is to prove that there shall be a day of God's righteous judgment, be- cause it is a righteous thing with God that it should be so, even to " recompense trouble," &c. 2. It is the ordinary lot of the Lord's people, and a thing which the Lord would have them undoubtedly to expect, to meet with an unjust measure and unrighteous sentence from the judgment-seats of men, who do usually, either through blindness of judgment. Acts iii. 17, or perverseness of will, Zech. vii. 9, with 11, con- demn the innocent, and absolve the guilty ; for, while he saith that the rendering unto every man his due is " a righteous thing with God," he secretly implieth that the doing so much is not often judged righteous by men. 3. The Lord alloweth his persecuted people to comfort themselves under their saddest sufferings from the faitli of this, that the Lord shall, either now or afterwards, one time or other, reckon in wrath and strictest justice with their obstinate and godless persecutors. And therefore the Lord's people may and should comfort them- selves, and rejoice in the approaching ruin of their enemies, though not as it is their misery. Job xxxi. 29, yet as the necessary result of their ruin is God's glory, Psa. lix. 13, and as it shall be made thereby evident that God hath owned the righteous quarrel for which the godly suffer, Psa. Iviii. 10, 11, and as their rest from trouble shall necessarily go along with the ruin of their enemies; for, in order to their comfort under persecution, he doth mind them of that reconi- pense of trouble which was to come upon their godless persecutors : " Seeing it is a righteous CHAPTER I. 461 thing," saith he, "to recompense trouble unto them who trouble you." 4. Though some, who for the present are most godless persecutors, may afterwards turn to God and obtain mercy, 1 Tim. i. 13, in which case the stroke of divine justice due to such hath lighted upon Christ the surety, Isa. liii. 5 ; yet, as the most part of cruel persecutors do persist impeni- tent, so the heaviest dint of divine vengeance shall undoubtedly fall on such in the day of God's most righteous judgment ; for, while he mention- eth only persecutors here, as those upon whom God is bound in righteousness to execute judg- ment, he impUeth that many of such shall die without mercy, and shall be most severely judged at the last day : " To recompense trouble unto them that trouble you," saith he. 5. The righteous judgment of God may be seen, not only in his causing wrath and ven- geance to follow where sin hath gone before, bat also, and mainly, in the nature and kind of those judgments which he doth inflict ; in so far that, in some respects, they answer and are suitable unto the sin for which they are inflicted, so that wicked men may in their sin foresee their stroke, and in their stroke may read the sin for which they are stricken, Jude 1, 7 : for he doth make it " a righteous thing with God," not only to inflict judgment for sin upon the wicked, but also such judgments as are most suitable to their sin, even " to recompense trouble unto them that trouble you," saith he. 6. This present time is a time of trouble, and not of rest, unto the people of God. Their trouble is now, what from men. Matt. x. 22, what from devils, Eph. vi. 12, what from a body of sin with- in them, Rom. vii. 24, what from their own con- sciences, which, sometimes with ground, Psa. xxxii. 3, and sometimes without ground, Psa. Ixxxviii. 3, do Tex and trouble them, and what from God himself, Job vi, 4, who doth not see a constant rest here to be fitting for them, Psa. Iv. 19. But their rest in all these respects shall be afterwards ; for, while he saith, " It is a right- eous thhig with God " to give the godly who are troubled " rest in the day of his righteous judg- ment," he doth tacitly imply that they have not rest here. 7. The wisdom of God hath so contrived the way of the elect's salvation, as not only mercy in God, bat also his provoked justice, is satisfied with it, yea, and engaged for it ; so far will justice be from standing in opposition to it : for, he saith, " It is a righteous thing with God to recompense rest unto you who are troubled." 8. It addeth much to the excellency of that rest which remaineth unto the people of God, that it shall not be enjoyed by one alone, or some few only ; but all the saints, from the most eminent unto the meanest, shall be co-partners in it, in so far as, though the glory of all shall be derived immediately from God, 1 Cor. xv. 28, yet the presence of all the glorified saints shall make their glory the more desirable, and the joint concurrence of them all in one and the same song of praise to God and the Lamb, Rev. vii. 9, 10, shall doubtless, by reason of the con- cord and harmony flowing from it, make their song the sweeter ; for he commendeth this excel- lent rest from this, that the apostles, prophets, and such eminent saints as they shou d share with them, and they with those in that rest : " And to you who ai'e troubled rest with us," saith he. Ver. 7. When the Lord Jesus shall be revealed from heaven with his mighty angels, 8. In flaming fire — The apostle doth here enter a second ground of consolation, or rather enlarge and clear the former, while he condescendeth upon the day wherein the forementioned retribution shall be made, to wit, the day appointed for the last judg- ment ; and thence doth take occasion, for the greater comfort of the persecuted godly, and terror of their godless persecutors, to describe that day, first, from the glorious manner of Christ's coming to judgment on it, set forth in three expressions: fii'st, he shall "be revealed from heaven," his glorious human nature, for the time contained and hid from us in the heaven, Acts iii. 21, shall then appear to our eyes and senses. Rev. i. 7 ; and not only appear, but also locally descend unto the air, 1 Thess. iv. 1 6, from the highest heavens to which he once ascended, Eph. iv. 10. Secondly, he shall come accompa- nied with a glorious ti-ain and retinue of a " thou- sand" times ten thousands (Jude 14) of the blessed " angels," here called " mighty," to show that they shall be fitted for their work wherein they will be then employed, and, more particu- larly, to gather the elect. Matt. xxiv. 31, and to execute his terrible sentence against the repro- bate. Matt. xiii. 41. This is contained ver. 7. Thirdly, he shall come "in flaming fire," by which the heavens and earth, which now are, shall be dissolved and burnt up, 2 Pet. iii. 10 — 12, and damned reprobates shall be tomiented, Heb. x. 27. DOCTRINES. 1. Though the souls of believers are at death made perfect in holiness, Heb. xii. 23, yet their happiness is not then complete, nor before the end of time in the day of God's righteous judg- ment ; in so far as their bodies shall lie dissolved in the grave until then. Job x. 26, 27, and then being raised in glory, they shall be united unto their souls, John v. 28, 29, and the whole man perfectly and unchangeably blessed, 1 Thess. iv. 17, 18. The Lord having so provided, that nei- ther our foreranners without us, nor we without our after-comers, shall be completely glorified ; but the headstone of glory being put upon all at once, the glorifying of Christ in them, and of them in Christ, may be the more solemn and glorious : for he showeth that the recompense of rest will be " when the Lord Jesus shall be re- vealed," &c. and not until then. 2. It may contribute not a little to the comfort and encouragement of Christian sufierers, and the terror of their godless persecutors, to know not only that a day of general judgment shall be, but also in that day the Lord Jesus shall be judge ; even he, for whom the godly suifered. Acts v. 41 ; who gave himself to death that he might save them, Eph. v. 25—27 ; who is their head. 462 EXPOSITION OF II. THESSALONIANS. Eph. i. 22 ; their husband, 2 Cor. xi, 2 ; their dearest friend, Cant. v. 16; and therefore he cannot choose but pass a favourable sentence on them ; and it is he whom wicked men de- spised, Isa. liii. 3 ; whose gracious offers they rejected. Matt, xxiii. 37 ; whose servants, friends, and followers they set at nought and persecuted. Gal. iv. 29 ; and therefore there can be none whose terrible sentence they have more reason to fear than his : for in order to the main scope, which is to comfort the persecuted godly, and, as a mean subservient thereto, to terrify their godless persecutors, he showeth that Christ shall be the judge. " When the Lord Jesus shall be revealed," &c. saith he. 3. Though there be much revealed, preached, and made known of Christ, 2 Tim. iv. 17, yet he remaineth obscure and hid. The wicked do not know him at all, as not believing the truth of what they hear concerning him, Isa. liii. 1, until they see it to their own unspeakable sorrow and grief. Rev. i. 7, yea, and even the godly do but know in part, 1 Cor. xiii. 9, and cannot comprehend by faith, and at a distance, the hundredth part of that excellency and beautiful glory, which they shall find him adorned with when they shall see him face to face, 1 Cor. xiii. 12 ; besides that his bodily presence is, for the time, kept up from their eyes, the curtain of the highest heavens being interposed betwixt them and that glorious sight, for, while he saith, " the Lord Jesus shall be then revealed," it is implied that until then he is in a manner hid. 4. It may also contribute much to the comfort of the godly, and terror of the wicked, that Jesus Christ the judge shall come, not in a state of humiliation, as he did at the tirst, when his divine glory was so much covered over with the vail of human (though sinless, Heb. iv. 15.) in- firmities, that a natural eye could see no beauty in bim for which it should either desire him or fear him, Isa. liii. 2 ; but he shall come as an ex- alted king, accompanied with a glorious train of mighty angels, to execute what sentence shall be passed ; from whom as the godly can expect no- thing but favourable dealing, as from their dear- est friends, their fellow servants. Rev. xxii. 9, and those who are employed by Christ the judge to bring about the good of the elect, and, in a manner, to serve them while they are here on earth, Heb. i. 14 : so the wicked can expect no- thing but the certain and summary execution of their dreadful sentence from those blessed crea- tures, designed executioners for that very thing, whom the damned reprobates cannot resist, they are so mighty and strong, Psa. ciii. 20 ; nor flee from, they are so swift, Isa. vi. 2 ; nor move with flattery and requests, they are so true unto their trust, Psa. ciii. 21 ; for in order to the comfort of the one and terror of the other, he showeth how Christ shall come accompanied with a glorious train of " mighty angels." 5. Even those things which are in themselves most terrible, and shall be so to godless repro- bates at Christ's second coming, have in them matter of comfort and encouragement unto the godly ; and, in particular, those very flames which shall put those heavens and earth, which now are, all in a blaze, and, consequently shall prove a most terrible and saddening sight unto the wicked, when all their delightsome idols are burnt up and destroyed before their eyes, and that flame of fiery wrath then kindled shall de- vour themselves unto all eternity; even those terrible flames shall be a comfortable sight unto the godly, yea, and the forethoughts of them may and should yield comfort to them under their present trouble, as knowing that the more terrible that judgment is, which doth remain for their adversaries, the more are they both in their persons and cause owned by the Lord, for clear- ing whereof he will give such evident proofs of his wrath, against all who will not favour them as he doth ; for in order to their comfort, he showeth that " Jesus the Lord shall be revealed in flaming fire." Ver. 8. Taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ : He describeth the day of judgment, secondly, from a twofold end of Christ's coming on it, and jointly cleareth that twofold retribution spoken of, ver. 6, 7. The first end relateth to the wicked ; " He shall come to take vengeance on them," that is, to proceed against them as a wrathful judge, with all extremity, and without any mixture of mercy, for " vengeance" signi- fieth a wrathful retribution of evil; and those upon whom he shall take vengeance are of two sorts, 1. All those, whether Pagans or professed Christians, " who know not God," and are igno- rant of what may, and is necessary in order to salvation to be known of him. 2. All those among Christians, who though they have some knowledge of gospel truths, yet do not yield that subjection and obedience thereunto, which is enjoined by it ; the greatness of which sin of disobedience to the gospel is hinted at in this, that the gospel is hei"e called " the gospel of our Lord Jesus Christ," that is, a doctrine which he hath revealed, and which treateth of him, and the way of acquiring a right unto him, and to life eternal through him. So that to slight and disobey the gospel is to slight Jesus Christ, with all the good things purchased by him. DOCTRINES. 1. Men, by living in their ignorance of God and disobedience to the gospel, do not only wrong themselves and are indeed greatest ene- mies to their own mercies, but do also injure the Lord, and what in them lieth do put an affront upon him, as if the knowledge of God were not worth the pains, and as if Christ had put himself to unnecessary travail for purchasing life and sal- vation to sinners, the offer whereof they refused to accept and embrace ; for while he saith, " the Lord Christ will take vengeance on them that know not God, and obey not the gospel," it is implied that there is a wrong and injury offered to God in their ignorance and disobedience, for which he will avenge himself upon them. 2. As God's vindictive justice shall seize upon others, besides bloody persecutors, in the great day, even upon all who know not God and obey CHAPTER I. not the gospel ; so it shall prove no comfort at all unto damned reprobates, that an innumerable multitude shall be damned with them, but rather augment their torment and horror; for he show- eth that the Lord will take vengeance, not only upon avowed persecutors, of whom he spoke be- fore, ver. 6, but also upon all that "know not God, and obey not the gospel," and this to increase terror to those cruel persecutors, who shall much less escape. 3. Though there be a great difference betwixt law and gospel, the former only commanding, the latter also holding forth promised furniture and strength, for enabling us to obey the former, admitting of no less than perfect obedience. Gal. iii. 10, and personal satisfaction for our dis- obedience, Gen. ii. 17, the latter accepting sin- cerity instead of perfection. Matt. xxv. 21, and satisfaction by a cautioner instead of our own, 2 Cor. V. 21 ; yet there is no such difference be- twixt them, as if the law only did command and the gospel only promise. No, the gospel hath its own commands as well as the law, yea, command- eth the same things which the law commandeth, with respect had to the forementioned differences and others of that kind ; for while he speaketh of them, " that obey not the gospel," it is implied that the gospel doth command and enjoin. 4. The Lord's will is not the only cause of the reprobate's condemnation, he condemneth none but for their sin, and those whose ignorance and disobedience have first procured their condemna- tion ; so that the very consciences of most god- less reprobates shall be made to subscribe to their own condemnation as most equitable and just : for he pointeth at their ignorance and disobedience as causes of their condemnation, while he saith, " the Lord Christ will take vengeance on them who know not God, and obey not the gospel." 5. Suppose a man might know very much, yea, and obey the law unto the utmost of what his abilities can reach, yet if he do not obey the gospel, and, more especiallj', that great command of the gospel to believe and accept an offered Saviour, 1 John iii. 23, he cannot be saved, the least sin which ever he committed will be in that case of itself sufficient to condemn him ; for so much is clear, while it is said, "Christ will take vengeance on them who obey not the gospel," whatever be their knowledge, obedience, or dis- obedience otherways. Ver. 9. ^Ylao shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power ; He doth here set forth the terror of that ven- geance which shall be then inflicted upon the ignorant and disobedient; first, from the kind of it, it shall not be an ordinary loss, but a " de- struction," both of soul and body, from which there shall be no escaping, 1 Thess. v. 3, and yet not an utter abolishing of their nature and being, as the destruction of beasts is, but of their well- being and joy, as the destruction of the fallen angels was, Jude 6, 7 ; and therefore it is set forth, next, from the continuance of it. It shall be " eternal." The word signifieth properly a thing always existing and never ending. They shall still be dying an immortal death and yet never dead. 3. From the great loss which they shall sustain by this destruction. They shall ne- ver behold the Lord's gracious " pi'esence," but be banished from it unto all eternity : or rather the efficient cause or mean of this destruction is hereby pointed at, the very presence of Christ the judge shall torment them, and his infinite "glorious power" drive them away, as unworthy to stand in his sight, to the place of torment pre- pared for them, and shall perpetuate their tor- ment by upholding them in their being under it. DOCTRINES. 1. Though there be degrees of torment among the damned in hell, Matt. xi. 12, yet the pain and torment of all shall agree in those ; the total de- struction of their well-being and joy, the eter- nity of that destruction, and an utter estrange- ment from any mixture of comfort, and from God's presence the fountain from whence comfort doth flow ; for he saith, that, not only avowed persecutors, but all the ignorant and disobedient, " shall be punished with everlasting destruction from the presence of the Lord." 2. WTien the ransom for sin paid by Christ is not embraced, there is no remedy but the sin- ner himself must undergo the stroke of divine justice for those sins which he hath committed ; for those who obey not the gospel by accepting an offered ransom " shall be punished with ever- lasting destruction." 3. As divine justice will never cease to pursue the damned sinner, until complete satisfaction be given for all his sins ; so the wrong done against an infinite God by sin is such that damned sin- ners, notwithstanding all the torture and torment both in soul and body that they can endure, shall never be able unto all eternity to satisfy for it : for, saith he, " they shall be punished with ever- lasting destruction." Their debt will never be paid, and they shall not come out of prison until they pay the uttermost farthing. Matt. v. 26. 4. Though the consciences of godless repro- bates are now, for the most part, dead and sear- ed, Eph. iv. 19, yet when Christ the judge shall come to reckon with them, their consciences shall be so vigorous, quick, and lively, that, be- ing convicted and condemned by their own con- sciences ah'eady, they shall not endure to behold the presence of Christ the judge ; for the very presence of Christ the judge shall torment them, which could not be, if their own consciences did not convince them and powerfully check them for their many by-past injuries done to him. " They shall be punished from the presence of the Lord," saith he. 5. Though the sentence pronounced against wicked men by their own consciences now is not presently executed, and so the less feared by them, Eccl. viii. 11 ; yet no sooner shall they pass sentence in the great day, or rather second the sentence which will be passed against them by Christ the judge, but presently and without delay the glorious power of their judge, by the ministry of his mighty angels, will cause the sen- tence quickly, and without the least reprieve, be put in execution ; so that in all probability there shall be no long process, but a quick and sudden 464 EXPOSITION OF II. THESSALONIANS. dispatch ; for no sooner shall Christ's presence, meeting with their self-condemning consciences, begin to torment them, but as soon his glorious power shall be employed to accomplish and con- tinue their torment. " They shall be punished from the presence of the Lord, and from his glo- rious power," to wit, jointly and without inter- mission. Vek. 10. \Mien he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day. Here is the second end of Christ's coming, and it relateth to the godly, called here, 1. Saints; strictly taken for those who are inherently holy, and real students of and proficients in, that sane- tification which is described upon 1 Thess. iv. 3 ; next, ■ " believers," who are endued with the grace of saving faith, described 1 Thess. i. 3 ; and " all " such believers, and no doubt all such saints also, are to share in the end of Christ's coming here mentioned, which is " to be glorified in them," that is, to put such a glory upon them (both in soul, Matt. xxii. 30, and body, Phil. iii. 21,) as he himself shall be thereby glorified. Not only shall the glorified saints themselves give glory to him, but the glory of his mercy, power, goodness, and other attributes, shall in their glory be made manifest unto all the world, upon occasion whereof the glorified angels also shall glorify him. The apostle adds, that Christ, the judge, shall also be " admired in them," that is, shall put such glory on them as never was ex- pected, neither by themselves or others, Isa. Ixiv. 4 ; and therefore it shall be admired by all beholders, and the mercy, power, and gi-ace of Christ, the bestower, shall be admired and won- dered at much more. Only the apostle having first, as it were, at the by and in a parenthesis, applied this general ground of consolation to them in particular, by giving a reason for his so doing, to wit, " because they had believed," and given credit unto the doctrine of the gospel, to the truth whereof he and his associates had given testimony, he doth, in the end of the verse, again repeat the time when this shall be, to wit, in that day of Christ's second coming, and not until then, hereby to put a stop to their precipitancy in hastening too much after it. 1. Jesus Christ the judge shall not be so much transported with rage and fury against the wicked, in the day of general judgment, as to make him forget his tender mercies unto the godly : he knoweth how to make the same day the greatest for terror unto his foes, and yet the greatest for joy unto his friends; for Paul showeth that he shall take vengeance upon the one, and be glori- fied in the other, both in one day : " "When he shall come to be glorified in his saints." Yea, 2. The great errand of Christ's coming to ge- neral judgment, is not so much to render ven- geance unto the wicked, as to glorify and save the godly, the former being in some respect but as a mean to set forth the glory and solemnity of the latter, Rom. ix. 22, 23 ; for looking narrowly to the text, we find that Christ doth take ven- geance, as it were, but in the by, when he shall come, as it were of purpose, to put glory on his people : " Taking vengeance on them that know not God," saith he, ver. 8, " when he shall come to be glorified in his saints." 3. The rest remaining to the now afilicted and troubled people of God is a glorious rest, and therefore not a total cessation from all action and duty, as lifeless stones, (that rest should have no glory in it,) but from the sin, infirmities, and mi- sery with which they are encompassed and at- tended now in the way of duty, and from all such duty as implieth any want or imperfection in the performer ; otherwise their rest were not com- pletely glorious ; for Paul expounding and clear- ing the rest which was promised, ver. 7, saith, " He shall come to be glorified in his saints." 4. Though the glory of Christ the judge will be set forth, to the admiration of all beholders, in the pouring forth of his wrath and vengeance upon godless reprobates, his proud ?nd obstinate enemies ; j'et his glory will be incomparably more and more admired in his putting glory upon the elect, in so far as the reprobate shall receive but what they deserve ; but as for the elect, be- sides the wonderful change which shall be wrought in them, the glory put upon them shall be without, yea, and contrary to their deserving ; for Paul saith, " He shall come to be glorified and admired in his saints ;" as if his glory, to be had in judging reprobates, were no glory, being compared with that. 5. There is such a necessary connexion betwixt the glory of Christ, and the glory wherewith the elect shall be glorified in heaven, that the former is the result of the latter. Christ the Head is glorified in that glory which he himself hath procured for, 2 Tim. i. 10, and shall bestow upon, his members, 2 Tim. iv. 8 ; and therefore we neither need nor should separate God's glory from our own salvation, but are to seek the latter jointly with and in subordination to the former ; for Paul showeth that Christ shall be glorified in their glory : " ^Yhen he shall come to be glori- fied in his saints." 6. Though there be much foretold in Scripture of the glory which shall be put upon the Lord's people in the last day, 1 John iii. 2, yet that which is revealed to that purpose is so little believed, Mark ix. 24, and cometh so far short of that height of glory wherewith they shall be then adorned and crowned, that heaven and happiness shall be a far other thing than ever entered in the heart, not only of natural men, but also of the godly themselves, to think upon ; for there- fore the first sight of it shall strike them with admiration, as at a thing beyond their expecta- tion and hope : " He shall come to be admired," saith he. 7. As heaven and glory shall be enjoyed onlj' by believers and saints, so all those are saints who are believers, and all are believers who are saints ; there being an inseparable connexion betwixt saving faith and inherent holiness, as betwixt a necessary cause and the effect which floweth from it ; for he putteth the saints, and them that believe, the one for the other, and CHAPTER I. 465 sbowetli that glory is the portion of such only : " To be glorified in his saints, and admired in all them that believe." 8. Though there be degrees of glory in hea- ven, Dan. xii. 3, yet the meanest believer shall enjoy so much as the most enlarged heart cannot once imagine or comprehend while we are here ; for Paul saith, " He will be admired in all them that believe," even the meanest believer not excepted. 9. Our choicest comforts, while we are here on earth, consist in those things which we have not in hand, but shall enjoy hereafter ; and there- fore the more we exercise our faith and patience, our comforts will prove the more satislying and lively; for he shows that the great and good things which are here spoken of in order to their comfort, shall not be performed before the last day : " To be admired," saith he, " in all tliem that believe in that day." 10. We are not bound to believe any other doctrine, as necessary to salvation, but that whereof it can be made out convincingly that the apostles and other penmen of holy Scripture, directed infallibly by the Spirit, have given tes- timony imto ; for, saith he, " our testimony was believed among you." 11. As it is the duty of Christ's ministers to make application of general promises unto the particular case of the Lord's people to whom they are sent ; so they should carefully guard lest they apply those pi-omises unto any but such as are so qualified as the promise doth require ; otherwise they speak peace to whom the Lord doth not speak peace ; for the apostle applieth the general comfort unto them in particular, having found them endued with faith, that necessary qualifica- tion which is required in the person to whom tlie promise doth belong; " Because our testimony was believed among you," saitli he. Ver. 11. Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good plea- sure of his goodness, and the work of faith with power: In this and the following verse is contained a fourth ground of consolation for them under their present sufferings, the sum whereof is, that he and his associates did earnestly pray to God on their behalf, where, besides the act of " praying," and praying for them " always," of which, (see 1 Thess. v. 17,) there is, first, the occasion of their prayer, pointed at in the word " wherefore," or, for this cause, which relateth to the forego- ing purpose, to wit, because Christ was to come to be glorified in believers, and because they in particular were believers, therefore he and his associates did pray for them. Next, there are the things prayed for : first, " That God," whom he appropriates to himself as his God by cove- nant, " would count them worthy," or judge them fit and meet (see upon ver. 5,) "for this calling," that is, to enjoy that glory unto which they are called ; for they were called already,' and there- fore " calling," here, must not be taken for God's act in calling them, but for that unto which they were called, even the kingdom of God, spoken of ver. 5. Next, that, in order to this, God would " fulfil," or fully perform and accomplish, " liis I good pleasure" concerning them, that is, his eternal purpose of election, called usually by the name of " good pleasure," Eph. i. 5, 9, and " all his good pleasure," that is, all things which he j had purposed in that decree to bring about for them, even salvation, and all things pre-required to it. And it is called the good pleasure " of his I goodness," to show that nothing but his own I goodness, and proneness to communicate good | from himself to others, was the cause and motive j of that decree. (See Eph. i. 4, Doct. 7.) 3dly, ! That the Lord, by his own omnipotent " power" | would fulfil, and, by fulfilling, preserve, actuate, ! increase, and fortify the " wqjk of faith" in them, | or the grace of saving faith with all its gracious effects, the saving graces of God's Spirit. DOCTRINES. 1. As it is our duty, in the constant course of our prayers to God, to mind the case of others, and especially of those who suffer for truth, be- cause their temptations to fall are strong, 2 Tim. iv. 6, 10, 14, 15, and the glory of God and edifi- cation of the church are in a singular manner concerned in the'r standing, 2 Tim. ii. 10; so it is a choice ground for comfort and encourage- ment unto suffering Christians, to know they have the prayers and best wishes of those who are dear to God, sent up to the throne of gruce daily for them. The effectual fervent prayer of a righteous man availeth much, James v. 16 ; for Paul did pray always for those suffering Thessalonians, and doth let them know so much for their encouragement : " Wherefore also we pray always for you." 2. As it is the duty of pastors to pray to God for the Lord's people, as well as it is to preach unto them ; so the more a people do thrive in grace by a minister's pains, and the more ground of confidence is afforded to him by their carriage that it shall be eternally well with them, the more will his encouragement be, and his engage- ments the deeper, to pray to God for them. A stubborn and graceless people do prove a dead and heartless weight for a minister to stand un- der, and to lift at before the Lord ; for Paul did always pray for this people, and was encouraged thereto from their growth in grace, formerly mentioned, and more especially from the evi- dence he had of their eternal well being, in their believing his testimony, mentioned ver. 10, and related unto here in the causal particle " where- fore :" " Wherefore also we pray always for you." 3. It is the duty of those who have gotten their interest in God made clear, to improve their in- terest in him and familiarity with him for the behoof, not of themselves alone, but of others also ; this being the only way to recompense the tender bowels of others to them, who em- ployed their power with God for their behoof, when possibly they themselves were strangers to him ; for Paul improveth his interest in God for them, while, in praying to God on their behalf, he calleth him " his God ;" " that our God," saith he, " would count you worthy." 466 EXPOSITION OF II. THESSALONIANS. 4. As none are worthy, fit, or meet for hea- ven but those whom the Lord hath drawn out of nature to the state of grace, in their effectual calling, seeing no unclean thing can enter there, Rev. xxi. 27 ; so there is nothing in us, either before or after our effectual calling, which makes us worthy of heaven, or meet for it by way of merit, but all our fitness and worth of that kind doth come from God's gracious acceptation, his vouchsafing and accounting of us as such ; for if we were worthy of heaven by our own merit, to what end doth he pray to God that he " would count them worthy" of it ? And he expresseth heaven by the name of " calling," to show that none but called ones are worthy of it and fit for it. , 5. As none shalUbe accounted and declared worthy in the last day to enter the joys of hea- ven but those whom God, by his eternal decree and good pleasure, hath appointed for it ; so the Lord, in that his eternal decree, hath not appointed heaven for any but those whom he hath appointed also in the same decree to make meet for it : for the connexion of the two first petitions teacheth both that God's good pleasure and decree is an- terior to their being accounted worthy, and that God's good pleasure is fulfilled and executed in God's counting them meet and worthy, and con- sequently in his making them so : " And fidfil all the good pleasure of his goodness." 6. As this eternal decree of election is ex- tended unto more things than one, even to the salvation of the elect, and all the means tending to it ; so it is in all respects fully free, and had its rise not from any foreseen goodness in us, but from the mere good- will and goodness of God ; for therefore doth he call it " all the good plea- sure of his goodness." 7. As God doth not accomplish all the good pleasure of his goodness unto the elect at once, but by degrees and measures, until it be fully ac- complished in glory. Matt. xxv. 34, so though no endeavours of ours could have any influence on God for moving him to enact such a gracious decree in our favour, Rom. ix. 11, yet they may promove the execution of it ; and especially fer- vent prayer is a mean appointed by God for fur- thering this decree to its full accomplishment ; for the apostle, by praying uuto God that " he would fulfil all the good pleasure of his good- ness," doth intimate the usefulness of prayer in order to that end. 8. As it is the grace of faith, with all its gra- cious effects, which in God's account doth fit a man for heaven ; so faith, and all the graces of God's Spirit flowing from it, were resolved on by God in the eternal decree of election to be be- I stowed upon the elect. And therefore foreseen I faith did no ways move the Lord to elect any, or I one more than another ; for the apostle, conde- . scending upon the mean how they may be ac- ' counted, and consequently made worthy by God, entreateth him to fulfil the work of faith in them, and maketh this a piece of God's good pleasure of his goodness towards them : " And fulfil the work of faith," saith he. 9. As the grace of faith admits of degrees, and every degree of faith is God's work, so the car- rying on of the work of faith, especially in suf- fering times, from one degree to another, is a task of such difliculty, and meeteth with such opposition from men, from devils, from within a man's self, Luke xxii. 31, 32 ; that it is not only God's work, but his wonderful work, a work which calleth for omnipotent power to the work- ing of it ; for he prayeth that " God may fulfil," or carry on by degrees towards perfection, " the work of faith with power." Ver. 12. That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God, and the Lord Jesus Christ. Here is a third thing in this prayer, the end proposed to be brought about by it, or by the good things sought after in it, to wit, that Christ's name, or himself, with all his glorious attributes, " might be glorified in them," that is, acknow- ledged and set forth as praiseworthy and glorious by them, both in word and work ; and that not only in this life, but also, and mainly in that which is to come, (see ver. 10.) And "that they might be glorified in him," that is, the glory put upon him by them, might reflect upon them- selves again ; and so the more they glorified him, they might the more be glorified by him. But lest they might take matter of boasting hence, as if their glorifying of Christ did merit glory from him to them, he ascribeth all, even that glory of theirs which had its rise from their glorifying him, not to any merit of theirs, but to God's free " grace" and favour in Christ. DOCTRINES. 1. A Christian's great design and chief end which he ought to propose unto himself in all his actions is, the glory of God in Christ, and that his praiseworthy attributes of mercy, love, wisdom, justice, &c. as they are glorious in themselves, so they may be acknowledged for such by us, and by others also so far as in us lieth ; for the great end of Paul's prayers, and that which he would have them propose to them- selves in all their actions is, " that the name of the Lord Jesus may be glorified in them." 2. As the more we set ourselves to glorify Christ, the more of glory will thereby accresce unto ourselves, so we are neither to expect that Christ will glorify us, but in and by our glory- fying him, nor yet to account that any true glory or credit to us, but what resulteth from our putting of glory one way or other upon him ; for he maketh Christ's glorifying us the result of our glorifying him ; " That the name of our Lord Jesus may be glorified in you, and ye in him." 3. Grace is the only way to glory, and the glorifying of Christ in us, and of us in him, is the necessary result of Christ's carrying on the work of grace in us according to the good plea- sure of his goodness towards perfection. And whatever we be othcrways, if this be wanting, we are dishonourable to Christ, and acquire nothing but shame and disgrace unto ourselves ; for he maketh God's fulfilling the good pleasure CHAPTER II. 467 of his goodness in the work of faith, the mean ! both of Christ's glory and theirs ; " That the , name of the Lord Jesus may be glorified," &c. j 4. That any thing in us doth glorify Christ, or that any glory doth accresce unto us by our glo- rifying him, is not to be imputed to the worth or merit of our works ; in the best whereof, if the Lord should straitly mark iniquity, there would be found matter of dishonour unto God, and of shame unto ourselves, Isa. Ixiv. 6 ; but it floweth only from God's free grace and favour, which covereth the imperfection of our work, Eph. iv. 32, and accepteth of what is right in it as service to himself, Eph. i. 6 ; for so much doth he teach, while he saith, " according to the grace of our God." 5 That Jesus Christ is true God appeareth from this, that not only the title of true God may be looked upon here as ascribed unto him, (see John v. 20,) but also that from his grace and favour, all our glory here and here- after doth flow, and that he is the absolute Lord and dispenser of it, " according to the grace of our God, and the Lord Jesus Christ." CHAPTER IL In the first part of this chapter, the apostle doth exhort them to guard against a fabulous error, which did spread among them concerning Christ's second coming, as if it had been to fall out in that present age : which exhortation is first, se- riously and at large propounded, ver. 1,2; next briefly repeated, ver. 3. In the second part, he doth refute the forementioned error, and foretelleth a general apostasy under the antichrist ; which prophecy consists of six branches. In the first, he foretel- leth that the antichrist shall be revealed, and bring this apostasy to a head, ver. 3. In the next, the antichrist is described, 1, from his nature ; 2, from two of his titles, ver. 3 ; 3, ! from two of his properties, his opposition to Christ, and arrogance, both in relation to lawful '' magistrates, and to God himself; and 4, from the greatness of his power, and the place j where he shall exercise it, he shall sit in the temple of God, ver. 4 ; which doctrine he show- | eth was no new invention of his own, ver. 5. In the third branch of the prophecy, he showeth that antichrist was not yet revealed, because of a stop and impediment in the way of his rising, ver. 6, which should keep him still at under un- til its removal, ver. 7, after which he would discover himself, ver. 8. In the fourth branch he foretelleth antichrist's ruin, ver. 8. In the fifth, he mentions the means and helps of his advancement, to wit, 1, Satan's assistance; 2, a faculty of working lying miracles, ver. 9 ; and 3, deceitful false doctrines, ver. 10. In the sixth he sets forth his success and describeth his j subjects, 1, from their eternal state, they perish; 2, from the cause of their perishing, to wit, their i rejecting of truth, ver. 10, and their believing grossest untruths, the Lord having given them j up to the power of error, ver. 11 ; 3, from I the judgment following upon both the former sins, ver. 12. In the third part he confirms and comforts them against the power and terror of this apos- tasy ; first, from the certainty of their perseve- rance and salvation grounded upon their elec- tion, ver. 13, which he cleareth from their effect- ual calling, ver. 14; next, by exhorting them to constancy in the doctrine received, ver. 1 5 ; lastly, by praying to God for them, that he would comfort and establish them, ver. 16, 17. Ver. 1. Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him , The apostle being to establish these Thessa- lonians in the truth against a spreading error concerning the time of Christ's second coming, (which is expressed, ver. 2,) doth first, in order to that end, " beseech" them lovinglj' and meekly as " brethren ;" secondly, he enforceth the ex- hortation, or rather the dissuasive, with a kind of religious adjuration by Christ's second coming, (about which the present error was) and by their " gathering together unto him," to wit, at the last day, when all the elect shall be fully gathered from the four winds. Matt. xxiv. 31, and caught up to meet the Lord in the air, 1 Thess. iv. 17 ; so that he doth in eff"ect obtest them, that as they would have comfort at Christ's second comhig, and partake of that glory, which the elect being gathered together shall receive from him then, 1 Thess. iv. 17, so they would obey the present exhortation, and keep themselves at a distance from the following error. DOCTRINES. 1. The spirit of error is so far from being banished and put to silence by the church's afflictions and weighty sufferings, that it some- times takes occasion from those to rage the more among a people, who being wearied with the cross, have oft an open ear to receive what- soever it is, whether truth or error, which promiseth most of present ease, and of a speedy delivery from their present strait; for though this church was presently under a suffering lot, chap. i. 4, yet this error, which did maintain that Christ was presently to come and put an end to trouble at the last day of judgment, did spread fast among them, hence Paul doth seri- ously exhort them to guard against it. " Now we beseech you, brethren." 2. The ministers of Christ ought so to pro- pound the sweet and ravishing consolations of the gospel to an afflicted people, as they do not omit to press such duties on them as their afllict- ed state calleth for, or to tax them for yielding in the least to such temptations as Satan takes advantage from their affliction to assault them with ; and that because untenderness of this kind doth hinder the most sweet and powerful conso- lations of the gospel to work and take effect, Jer. xhi. 10, 11, with xliv. 15, &c. ; for Paul having comforted this afflicted church, chap, i., doth now exhort them to duty, and indirectly tax them for their being so soon taken with the 468 EXPOSITION OF II. THESSALONIANS. present plnusihie error : " Now we beseech you, brethren." 3. The minister of Christ, as he ought to en- tertain love betwixt him and the people of his charge, and for that end to deal affectionately with them at all times ; so chiefly, when he hath to do with those who are either tainted, or in hazai'd to be tainted with error, especially so long as they are not incorrigible in their error ; and that because a spirit of pride doth usually accompany a spirit of error, so that the person tainted with it can hardly endure to be contra- dicted. Gal. iv. 16, if he be not convinced that he who contradicts his erroi'S doth love his per- son, and dealeth affectionately with him ; for therefore, while Paul is about to meddle with their error, he dealeth most affectionately with them : " Now we beseech you, brethren." 4. The Lord's minister ought not, under pre- tence of tender and affectionate dealing with those who are tainted with error, to speak against their errors coldrifely, as if it were a thing indifferent whether they returned to a right mind or not, but (as he would be faithful to God, Gal. i. 10, and the souls of people, 2 Cor. xi. 3,) he must deal seriously with them, set their hazard before them, and earnestly obtest them, by that which is dearest to them, to quit their error and embrace the contrary truth ; for thus doth Paul "beseech" and in a kind adjure them " by the coming of our Lord Jesus Christ, and our gathering together unto him." 5. Error about a truth, or any circumstance of it, doth (in so far at least) hinder or endanger the good and comfort which might be otherwise reaped by it ; for while Paul obtests them, that as they looked for comfort at Christ's second coming, so they would beware of that error which did antedate the time of it, it is implied that their embracing of that error would in some respect hinder, or at least hazard the comfort which they might have by the faith of that day. " We beseech yon," saith he, " by the coming of our Lord Jesus Christ." 6. As Christ will certainly come to judge the world, and all believers shall be gathered to him, as eagles do resort unto the carcase. Matt. xxiv. 28, so we ought to entertain thoughts of that day, with a kind of religious awe and reverence, to wit, so as we do not mock at it, 2 Pet. iii. 4, but that (certainly believing it will be) we order all our deportment as we may prepare and make ready for it, 2 Pet. iii. U, 12 : for he adjures and ob- tests them " by the coming of our Lord Jesus Christ, and our gathering together unto him ;" now we use not to obtest but by such things which are most certain, and to which We owe a kind of religious respect and reverence. 7. Then is the day of Christ's second coming desirable and precious to us, and thought upon as it ought by us, when having made acquaint- ance and friendship with Christ our judge, we have ground of confidence that he will not be terrible but friendly to us in that day, otherwise a man can never think upon it with love, desire, and religious reverence, but will abhor the very thoughts of it ; for as this obtestation implieth this day to have been desirable unto them, and reverently thought upon by them, so Paid doth show from what this did flow, even their interest in Christ the judge as theirs, and the hope of their being gathered together among the rest of the elect unto him then ; while he saith, " by the coming of our Lord Jesus Christ, and our gathering together unto him," he calleth Christ "our Loi-d," and the gathering, "our gathering." Ver. 2. That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of Christ is at hand. The apostle in this verse doth, first, set forth in general, that from which he doth dissuade them, to wit, first, that they would not be soon shaken, or suffer themselves to be tossed to and fro like the waves of the sea (as the word sig- nifieth) by the winds of false doctrine " in" or from their mind, that is, from their received opinion and judgment concerning the truth in hand, (as the word is rendered, 1 Cor. ii. 16, and xi. 10,) or from the right use of their wit and reason ; the loss of which he doth hereby insin- uate would be the sad fruit of embracing the present error ; and secondly, that they would not be troubled, or suffer themselves to be per- plexed, vexed and affrighted with the dreadful representation of approaching judgment, by which, it is like, the promoters of this error did incessantly alarm and affright them ; for the word is a metaphor taken from soldiers affrighted with a sudden and dreadful alarm. Next, he condescends upon a threefold deceit, which the maintainers of this error did make use of to se- duce and unsettle them, which he exhorts them to vilipend as being of no weight ; first, they pretended to the spirit, whereby (as it is contra- distinguished to the other two) must be meant some immediate revelations which they did falsely give out themselves to have had from the Spirit of God, Micah ii. 11; next to some unwritten " word," which, as it seemeth, they did falsely allege had been spoken by Paul or some other apostle to that purpose ; thirdly, to some epistle written by Paul himself, and this either the former written to this same church, which it seemeth they did wrest to countenance the present error, as if he had taught, 1 Thess. iv. 15, that Christ would come to judgment in that present age, or some other epistle forged by them and fathered upon the apostle; wliich hath not been unusual even then, as appears from his great care to subscribe every epistle with his own hand for preventing such impostures, chap, iii. 17 ; lastly, he expresseth the particular error, from embracing whereof he doth so affection- ately and seriously dissuade them, to wit, that "the day of Christ," or of Christ's second coming, "was at hand." The word in the origi- nal doth dift'er from that which is 1 Pet. iv. 7, and expresseth so much, as if the day of judg- ment had been " instantly" to fall out in that very age, which doubtless was the opinion vented by those seducers, and refuted here by Paul. But the Avord used by Peter, expresseth only that it was di-awing near, and in what sense he CHAPTER II. 4G9 would be understood is explained by himself, 2 Pet. iii. 8, 9, to wit, in respect of God, with whom one day is as a thousand years, and a I thousand years as one day. However, Peter I doth not condescend upon any peremptory time, neither day, year, nor the present age, as those seducers did. DOCTRINES. 1. The spirit of error is usually most preva- lent and taking with people, when it is first hutched and publicly vented. The newness of tlie thing, the fair pretexts wherewith it is coloured, and people's inadvertence to what it tendeth, make many without deliberation engage in it, and, being once engaged, to stand to it : and therefore, if the first assault of error were once withstood, and time and leisure taken to advise upon it before we did indeliberately and suddenly close with it, there should not be so much hazard, at least, of being carried away with it : for he beseecheth them that they be not " soon shaken," not as if he did allow them to be shaken provided it were not soon, but because if they did endure the first brunt, and were not soon shaken they would readily not be shaken at all. 2. As a sudden, rash, and unadvised engaging in the way of error is usually accompanied with a spiritual frenzy and madness, and transport- eth men beyond the bounds of right reason, both in the defence and propagation of their error, however they may be abundantly rational in their other actings, 2 Cor. ix. 2, with xi. 20 ; so an unsound and unsettled judgment in the point of truth, is usually accompanied with eri'or and dis- turbance of the conscience through fears and doubts. And it is the devilish method of Satan's instruments, in seducing the Lord's people, once to unsettle their minds and perplex their con- sciences thus, that they may hereby make them more pliable to embrace their erroneous doctrine, if so it but seem to promise any ease of mind and peace : for, while he dissuades them from error, he forbids them to be " soon shaken in mind, or troubled ;" the latter as a consequence of the former, and both of them intended by their se- ducers, as tending to make them more pliable to their design. 3. The forementioned dreadful concomitants of i error, to wit, infatuation of mind, perplexedness | of heart and aifections, the rack and horror of j conscience, should scare the Lord's people from j meddling with, and make them stand aloof from, any thing which tendeth towards it ; for, the general part of the dissuasive hath an implicit j reason to enforce their standing aback from the particular error, even because therebj' " they would be shaken in mind and troubled." | 4. As there is not any error vented, the main- tainers whereof will not have somewhat to say in ' its defence, so the taking force of all they say for that end consisteth not in the solidity and truth of what they affirm, but in multitude of words, variety of seeming reasons, a fair flourish of spe- cious pretexts, and in impudent, bold, and strong assertions, thereby holding up their reputation among their devoted followers. Acts viii. 9, 10, and ensnaring the simple, who hardly can put a i difl'erence betwixt pretext and reality, confident j assertions and solid proofs, Rom. xvi. 18 ; for the maintainers of this error did boldly allege no fewer than three heads of most specious reasons, none whereof did prove the truth of their opinion, and therefore he forbids them to be shaken or troubled with any of them, "neither by spirit, nor by word, nor by letter, as from us." 5. Perverse and obstinate seducers do often prove, in the end, blasphemous, and very atheists, in so far as (against the light of conscience) to dare to father their groundless untruths upon an immediate revelation from the God of truth ; for those seducers pretended to immediate revelations from the Spirit to confirm their error, wherein they could not but know themselves to be liars. " Neither by spirit," saith he. 6. As heretical spirits do usually prove most malapert and impudent in opposing themselves to most convincing evidences, if it were to out- face an immediately inspired apostle ; so they are most untender of, and labour to trample upon, the reputation of all M'ho do oppose them, though they be deservedly eminent for their graces, gifts, and station ; for those seducers do not only op- pose themselves to Paul, an apostle, but also, because of his opposition to them, labour to dis- grace him, while they allege he did contradict himself, and that they had a word spoken by him asserting that opinion for truth which he did now condemn, which is implied while he saith, " be not troubled by word, as from us." 7. Heretical spirits and seducers do also often prove most irreligious, as choosing to shake the foundation of all religion, the authority of Scrip- ture, by making one part thereof contradict an- other, rather than they should have nothing to say for their own credit and to defend their error ; for it is implied that in this debate they opposed letter to letter, and scripture to sci'ipture : " Nor by letter, as from us," saith he. 8. Satan's malice and man's impudence did come to that height as to endeavour the corrupt- ing of Scripture, by wresting some parts of it from its genuine sense and meaning, and by forging false scriptures and giving them out for true, even while the apostles themselves were alive to contradict them. Which serveth to commend the watchful providence of God over Scripture, and his mercy towards us, in so far as all the attempts of Satan for that end have been hitherto frustrated, and the Holy Scriptures trans- mitted, pure and incorrupt, from hand to hand through all generations to this present age : for the "letter" here mentioned was either Paul's former epistle wrested, or a new one forged : " Nor by letter, as from us." 9. It often falleth out that tliose errors do prove most pestilent and of dangerous conse- quence, which have the greatest show of piety, and carry with them the least fear of hazard from them at the first view : for this error, that the day of Christ was instantly to fall out, might seem not only a harmless opinion, but also most useful for putting men to their duty in order to their preparation for that day ; yet the apostle by this most serious dissuasive from it doth imply that it was an error extremely hazardous ; and indeed so it was ; for if this opinion had been once received, the truth of the Christian religion. EXPOSITION OF II. THESSALONIANS. aud chiefly of this particular, should have been exposed to contempt and scorn in the following age, when the event would have fallen out other- wise than this opinion held forth, which doubtless was Satan's great design in fostering it so much : " As that the day of Christ is at hand," saith he. 10. So subtle is Satan, that he can, and some- times doth, make one error spring out of the ruins of another, yea, and the latter error to re- solve in end in the re-establishing of the former, though in itself it be inconsistent with it : and so simple is man, that, under pretence of eschewing one extremity of error, he rusheth forwai'd to the other, by the seen absurdity whereof, and by Satan's subtlety, he is at last constrained to em- brace of new his old error, which he had formerly forsaken : for Paul, having laboured in the former epistle to settle them in the faith of the resurrec- tion and of a day of judgment, 1 Thess. iv. 14, &c., in opposition, doubtless, to some who did question those truths, as at Corinth, 1 Cor. xv. 12, some did take occasion hence to run to the other extremity, and maintain that the day of Christ should come to pass in that very age ; wherein Satan's design doubtless was to drive them back again to their former error, that there would be no such day at all, when the event should prove their second opinion to be false : " As that the day of Christ is at hand." Ver. 3. Let no man deceive you by any means : He doth here repeat the former dissuasive from suffering themselves to be " deceived," or (as the word signifieth) led aside from the way of truth, in the present particular, " by any man," though he were never so learned and holy, or " by any means," neither those three mentioned ver. 2, nor by any other. DOCTRINES. 1. So prone are men by nature to embrace error when it is vented, as being the birth of corrupt natural light, Eccles. vii. 29, and tending of itself to gratify some one or other of our un- raortified lusts, 2 Tim. iv. 3, that there is need of reiterated dissuasives from it, and of often inculcating the self-same things by the Lord's ministers, which may tend to guard his people against the power of it : for he doth here repeat the former dissuasive, " Let no man deceive you." 2. As Satan laboureth to engage men of differ- ent ranks and dispositions to be instrumental in carrying on the self-same error, and prompteth them with variety of ways and means for through- ing of their work, according to the various tem- pers of the Lord's people whom he intendeth to ensnare, whereof some are more easily wrought upon by one instrument and mean, and some by another; so no consideration of the person tempt- ing, though he were never so insinuative, discreet, holy, and able, or in doctrine otherways orthodox, and no consideration of the means whereby he tempts, (though by pretexts most specious, rea- sons seemingly probable, authority of men almost unquestionable,) hath in it sufficient ground of excuse unto any for suffering himself to be se- duced from truth to error : for he implieth that there would be several men, and several means, and will have them to stand out against them all, while he saith, " Let no man deceive you by any means." V ER. 3. For that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition ; The apostle, in the second part of the chapter, refuteth the forementioned error from this, that such things behoved to fall out before the day of the Lord as could not come to pass within the compass of that or many ages, whereof he men- tions two ; first, " a falling away," or, (as it is in the original) an apostasy and defection, not from the Roman empire, as some do expone it, but from Christ and the purity of the gospel. And therefore, in opposition to this apostasy, they are exhorted to " stand fast," not to the Roman em- pire, but to the truth of the gospel, ver. 13. Be- sides, it is the same word and the same purpose which is held forth 1 Tim. iv. 1, and the anti- christ by whom this apostasy was to be headed is called a false prophet. Rev. xvi. 13, and there- fore it must be an apostasy from true doctrine, as the word doth always signify in the New Testa- ment. Neither doth he mean a particular defec- tion of some particular persons or churches ; for there were some such defections already, both of persons, 1 Tim. i. 20, and churches. Gal. i. 6 ; but a general defection of the whole visible church, some few only excepted. Rev. xiii. 8 : for there- fore is the word " falling away," or apostasy, set down indefinitely, and without any restriction. The second thing which was to fall out antece- dently to that day is, the " revealing of the man of sin," the great head and patron of this apostasy, whom all accord to be that great antichrist spo- ken of 1 John ii. 18, and iv. 3, and the beast men- tioned. Rev. xiii. 11, &c. ; and the epithets given him here declare so much, though he be not ex- pressly named. Concerning whom the apostle doth first foretell that he " shall be revealed " and made known, though not so as that none should have any doubt concerning him ; for then how were it possible that all the world should wonder after the beast. Rev. xiii. 3, neither were such wisdom requisite to find him out and know him as is required. Rev. xiii. 18 ; yet so, as they to whom the Lord hath given eyes to see shall evi- dently discern him. Which revealing and making of him known was to be effectuated, partly by the preaching of the gospel which should discover him, (see ver. 8,) but chiefly by his coming to the height of his power, and his exercising of open tyranny over the church of God. Next, that the Lord's people might the better know him when he should discover himself, the Spirit of God doth here describe him, first, from his nature ; he shall be a " man," and not a devil, as some did falsely imagine. Now that he is called a "man," in the singular number, with the article prefixed in the original, doth not infer that he should be one single man, and individual person, without succession, as the papists imagine, to de- fend their pope from being the antichrist here described, but all in vain. For, first, the same CHAPTER II. word with the article prefixed doth not always point at one individual person, but sometimes must he extended to many men, or to any man indefinitely, as John ii. 25, 2 Tim. iii. 17. Se- condly, that the antichrist cannot be only one individual person, will be clear, if we consider the many great things which Scripture foretelleth shall be effectuated by him ; whereof there is one here, to wit, the carrying on of that woful work of an universal apostasy from Christ and truth through the whole Christian world, presently sjroken of, unto a height and head, which surely behoved to be a work of more ages than one, otherwise the argument here used by Paul would have been but of small force to prove that the day of judgment should not fall out in the present age, because this falling away and apostasy behoved to be first ; it would have been, I say, of no force if that apostasy could have been brought about in the space of one age. Besides, the spirit of antichrist was already working, hidly and in a mystery, in Paul's time, (see upon ver. 7,) and in John's time, 1 John iv. 3, and was to continue until the time of Christ's second coming, (see upon ver. 8,) and consequently he cannot be only one individual person. But there- fore, thirdly, by "' man," or " that man," here is meant, a series and constant succession of men, of whom one was to succeed another in their grandeur, power, and wickedness against Christ and his church, as if they were all but one man, acted by one and the same spirit, even as the word high priest in the singular number is taken, Heb. ix. 7, 25. and as Daniel, chap. vii. under every one of the four " beasts " doth comprise a number of kings succeeding one another in the Babylonian, Persian, and Grecian monarchies ; yea, and as shall appear upon ver. 7, the con- tinued series and succession of Roman emperors is spoken of, as of one man withholding the anti- christ from coming to the height of his power and greatness. Secondly, the antichrist in this verse is described from two of his titles : first, he shall be a " man of sin ;" it is a Hebraism, imply- ing that he shall be a notorious sinner himself. Rev. xiii. 5, 6, and an author of sin to others, Rev. xiii. 12, 14; like Jeroboam, who caused Israel to sin, 2 Kings xi. 10. Next, "a son of perdition ;" that is, one devoted to destruction, Rev. xvii. 8, as Judas was, who therefore hath the same title, John xvii. 12, and one who should destroy others, and that both spiritually in their souls. Rev. xvii. 2, and corporally in their bodies. Rev. xvii. 6 ; for which cause he is called Apol- lyon, or a destroyer. Rev. ix. 11. Hence learn, 1, as love to ease and desire of freedom from trouble in the Lord's people do make them antedate promised deliveries, and dream of a triumph before they have entered the battle ; so the Lord in Scripture doth frequently set himself to dispossess his people of this lazy dangerous humour, by showing that they must first prepare for a long lasting battle before they can expect a complete victory and full triumph : for while these Thessalonians did dream of no- thing but of a present dehvery from all their trouble by Christ's second coming, the Spirit of God doth here forewarn them to prepare for a long continuing battle with antichrist and his followers : " For that day shall not come except there come a falling away first," saith he. 2. Not only particular churches and persons, but even the catholic church visible (the elect only being excepted, Matt. xxiv. 24,) may fall away from the purity of the gospel to dangerous and soul-destroying errors ; and therefore the church of Rome can have no ground to plead for the contrary privilege, seeing not only her future apostasy is more than intimate, Rom. xi. 20 ; but also it is here foretold that the anti-Christian apostasy shall, as a deluge, overflow the whole visible church, yea, and Rev. xvii. 9, that anti- christ shall erect his throne in the city of Rome itself; for saith he, " except there come a falling away first," to wit, a general apostasy, (see the Exposition.) 3. Not only are the saddest events which can befall the church foreseen by God, and power- fully overruled by him, for his own glory, and the good of his elect, Rom. viii. 28, but he hath also in mercy foreacquainted his church with them, that when they come to pass, none should need to stumble at them ; for therefore it is that the Lord doth here forewarn his church of this general apostasy : " Except there come a falling away first." 4. Even Satan's kingdom, and his many in- struments under him, are most united in their woful work, and in uniform means and ways for carrying on their work of bearing down the kingdom of Jesus Christ ; and therefore that union boasted of so much by Papists can be no infallible mark that they are the true church ; for though antichristianism shall be a kingdom made up of divers members, wherein shall be many successive heads in several ages, (see the Exposition,) yet, because of their unity and uni- formity in driving on one and the same design, they are all called by the name of one man : " And that man of sin be revealed." 5. One step of apostasy from truth in the church maketh way for a higher. It begins at lesser truths, and from those it advanceth fur- ther ; Satan doth so design it, that he may gain his intent against truth by piecemeal, which he cannot attain by wholesale ; and the Lord him- self doth so order it, that he may punish begun apostasy by raining snares in his holy justice upon the guilty, whereby they cannot but back- slide more. (See ver. 11.) For he foretelleth that there shall be "first a falling away," and then the "man of sin shall be revealed," or discover himself in his own colours, and be generally received, and so the apostasy should heighten. 6. The nature of man now fallen is a very sink of sin, and being given over of God and tempted by Satan, is ready to fall in any sin, yea to many sins, though never so gross and abomin- able : and therefore let him that stands take heed lest he fall : for the antichrist is " a man of sin," a man by nature, and yet a sink of all sin, " a son of perdition, an opposer of God and Christ," &c. 7. As where sin goeth before, perdition and destruction do follow after : so the more eminent men are in their personal transgressions, and the more active in driving on others to sin with EXPOSITION OF II. THESSALONIANS. Ihem, they may expect the more inevitable and dreadful destruction from the Lord, as their reward; for if antichrist be "a man of sin," a notorious sinner himself, an author of sin to others first, he shall be "a son of perdition" next. 8. Though they who are active in driving others on to sin shall smart most for it, as said is, yet those who are seduced and drawn over by them shall not escape ; fur as he is the man of sin for his causing others to sin, so a " son of perdition" for bringing spiritual perdition upon them also. Ver. 4. Who opposeth and exalteth himself above all that is called God, or that is worshipped ; so that he as God sitteth in the temple of God, showing himself that he is God. The apostle doth describe the antichrist, thirdly, from two of his properties ; first, " he opposeth himself," or (as it is in the original,) he is a prime opposite or adversary, to wit unto Christ ; for therefore he is called " antichrist," 1 John ii. 18 ; now every heretic is in so far at least an adversary and opposite to Christ, but he in a special manner ; for his opposition was, first, to be most potent, as having a fixed orderly kingdom, whereof he is head, set up in opposi- tion to Christ ; secondly, more universal, as set- ting himself to undermine every Christian truth almost ; thirdly, he was to oppose Christ espe- cially in those truths relating to Christ's offices to which he was anointed, as the name, "Christ," and "antichrist," in the Greek imply. Only know that what is spoken here of antichrist's opposition to Christ, and afterwards of his show- ing himself " that he is God," must not be understood as if he would profess so much in words, which the Papists afiirm ; for, as followeth immediately, he shall sit in the temple of God, and antichristianism is called a mystery, ver. 7, besides he shall be a false prophet. Rev. xvi. 13, and have the horns of the lamb, Rev. xiii. 1 ] , and consequently, a famous hypocrite and dis- sembler, (as some of the Papists are forced to confess,) yea, and shall be adored by the world of professed Christians, Rev. xii. 13, which is not imaginable, if he were a professed enemy to Christ and an avowed atheist. And therefore his opposition to Christ and God, here spoken of, is real and in deeds, but under a mask and pretence of friendship. The antichrist's se- cond property is his intolerable pride and arro- gance, first, in relation to men, and the chief of men, he should exceedingly and above measure " exalt himself," as the word is rendered, 2 Cor. xii. 7, and this, " above all that is called God." 1 conceive he meaneth not the true God, for he is spoken of after, but earthly magistrates who are called Gods, Psa. Ixxxii. 1, above whom he should exult himself, by usurping power over them to enthrone and dethrone them at pleasure. Rev. xvii. 12, 13, and this not only inferior ma- gistrates and kings over particular kingdoms, but emperors and mighty monarchs over many realms, expressed here in these words, "or that i which is worshipped." The word in the original doth signify that which is holden in highest de- gree of reverence, whether religious or civil, and with a little variation was an usual style given to the Roman emperors, which did difference them most from other magisti'atcs. Acts xxv. 21, 25. Next, his arrogance is set forth in relation to the true God, which is brought in as a higher step following upon the former, and jointly herewith he gives a fourth branch of his description, from the greatness of his power, and the place where he shall exercise it. First, " he shall sit," the apostle doth not mean local or corporal sitting, but his supreme and settled power, rule, and go- vernment, set forth oft by sitting, Psa. ix. 4, Ezek. xxviii. 2. Next, the place wherein he shall sit or rule, is, " the temple of God," not the temple at Jerusalem, (as some Papists affirm, though others of them are forced to acknowledge the truth,) for that temple is ruined many years since, Matt, xxiv, 1, 2, the re-edifying whereof ever since (when several times attempted as his- tories show) hath been signally impeded from Heaven. And though it should be built again by antichrist to be worshipped therein, yet it could not be called "the temple of God" but rather of the devil : and therefore hereby must be meant the church of God, not so much the material house of stones and timber, where the church doth meet, as the Christian church of visible professors, in which the antichrist shall set himself as head and chief, and which he shall tyrannically oppress. See the temple of God taken in this sense, 1 Cor. iii. 16; vi. 16. And here, as I formerly said, the apostle intermixeth the second branch of the anticlirist's arrogance, to wit, in relation to God, whereby, first, he shall manage his rule and government in the church " as God," pretending to have no less than divine authority, even the same with God and Christ, Rev. xiii. 11. "He shall show himself that he is God," not professing so much in words, as is already proved, but as the Greek word signifieth, showing or attempting to show by his actions that he is no less to be esteemed of than God, while he either attributes unto himself, or suffers others to ascribe unto him and discharge towards him, such things as belong only to God, as di- vine titles, worship and properties. Rev. xiii. 4. DOCTRINES. 1. The Spirit of God doth not judge of men so much by what they say, as by w hat they do ; not by fair pretences, but by the reality of their practices, and willeth us to judge accordingly : for though the antichrist sit in the temi)le of God, pretending he doth all things for Christ and at his command, yet because he doth really and in deeds oppose Christ, therefore he is called an opposite to him : " Who opposeth himself." 2. An opposite and adversary to God and Christ doth seldom prove a faithful friend to man ; whosoever doth once break his trust to the former, he will not spare to trample upon the latter, if it may conduce for his interest and doth not exceed the reach of his power : for upon | the antichrist liis opposing himself to God and | Christ, doth follow his arrogance to man, iu "exalting himself" above the supreme civil ma- [ CHAPTER II. 473 gistrate, even " all that is called God or is wor- shipped." (See the Exposition.) 3. A spirit of pride and arrogance is insatiable and indefatigable, and extremely daring : it must be all and above all, otherwise it is nothing ; and where it is attended with success, it attenipteth things almost impossible, and remaineth indefati- gable until the height aspired at be once attained : for antichrist in h^s arrogancy, though he be but a false prophet. Rev. xvi. 13, aspireth above kings, yea, emperors, and ceaseth not until he work himsulf up above them all : " He exalts himself above all that is called God, or is wor- shipped." 4. One degree of sin doth so much make way for a further, that those things which at the first men do stick at, will, through the continued custom of some lesser degrees of those same evils, be easily swallowed at last and without re- luctance ; for antichrist's arrogance against man maketh way for his arrogance against God, and hardeneth him in it, as the apostle insin- uates, while he saith, " so that he as God sitteth," making this his pride against God follow upon the former. 5. The antichrist is not to be sought without the visible church, neither among the Turks, as some do imagine, nor yet among the Jews, as the Papists do dream, that antichrist shall be one individual person without succession, by nation a Jew, of the tribe of Dan, born of a whore in Babylon, a professed enemy to the very name of Christian religion, shall draw the Jews after him, build the temple at Jerusalem, cause him- self to be worshipped therein as the true and living God, and yet be a secret worshipper of the devil, that he will bring all kingdoms under him, reign precisely three years and a half, kill Enoch and Elias the forerunners of Christ, and at last himself be killed by Christ or an angel forty-five days before the day of judgment ; which fable, as it is maintained by them to de- fend their pope from being antichrist, so it ap- peareth abundantly to be but a fabulous inven- tion, by the whole current of this prophecy, and especially by that which is here affirmed, "he shall sit in the temple of God," and therefore is to be found, not without, but, within the visible church, even a bishop claiming universal au- thority over the whole church, accompanied with an army of priests ; as one of their own popes did maintain a little before the antichrist did come to his height. " He shall sit," saith Paul, " in the temple of God." (See the Exposi- tion.) ■\^ER. 5. Remember ye not, that, when I was yet v.ith you, I told you these things ? The apostle closeth the former description by giving them a gentle and indirect reproof for their oblivion and ignorance of the truths pre- sently delivered, as that which had unsettled them in the present truth concerning the time of Christ's second coming, and hereby addeth a weight to what he had now written about the antichrist, while he showeth that it was not a doctrine newly invented, but that he had for- merly told them fully of it, and instructed them in all its particular branches while he was with i them at Thessalonica, Acts xvii. 1, 2, and there- I fore they ought to have remembered it. DOCTRINES. 1. As the church enjoyeth now and then some peaceable times, wherein the gospel hath free passage without any considerable check or re- straint either from error or persecution, so it is the duty both of pastors and people to improve so rich a mercy to the best advantage : and especially then the Lord's servants should give frequent warnings of future evils, that the people of God may forearm thimselves against an ap- proaching storm ; for while the church at Thts- salonica enjoyed some little respite from trouble, Paul doth stir his time among them, and gives them warning that the church's trials under anti- christ were coming. " When I was yet with you I told you these things." 2. As it is a blameworthy fault, too frequently incident unto the Lord's people, to forget what necessary truths have been taught unto them bv their faithful pastors, and especially those which tend to make them shake otf security and ease, and prepare for eminent trials : so forgetfulness of this kind doth encourage Satan to sow among thera tares of error, which otherwise he would have but little heart to venture on, as despairing his pains should meet with the desired success • for Paul insinuates they had forgot, and reproves them indirectly for it, as that which bad encou- raged Satan to brangle them about the time of Christ's coming, which they could not have ima- gined to come in the present age, if tliey had but remembered what he had taught them aJ)out the antichrist. " Remember ye not," saith he, " I told you these things ?' Ver. 6. And now ye know what withholdeth that he might be revealed in his time. Because the apostle had shown, ver. 3, that the antichrist must be revealed antecedently to Christ's second coming, he doth now, in the third branch of this prophecy, speak something of the time when he should be revealed, and of the lets and impediments, which for the time did hinder his discovery : and first, he showeth he was not yet revealed, and therefore they were not to ex- pect the day of Christ's second coming so soon as they did, while he mentions something which did then " withhold," or stay and hinder his re- vealing and public appearing in the height of his power for a season, the I/ord's overruliug provi- dence so ordering " that he might be revealed," not before, but, " in his time," tliat is, the tim'e prefixed by God for that thing. Now by this stop and obstacle in the way of antichrist's rising greatness must be meant some man, person or persons, as appears from ver. 7, where he is spoken of as such, " only he who now letteth ;" and the general current of interpreters, both Popish and Pi-otestant, and many ancient fathers also, do agree that hereby is understood the supreme authority and respect of the ancient emperors in the Roman empire, Avho by their eminent temporal power did hinder the arising of antichrist's spiritual power over the Christian i 474 EXPOSITION OF II. THESSALONIANS. I -world, and upon -whose ruins the antichrist was I to arise, and to possess their throne and seat in i the city situate upon seven hills, Rev. xvii. 9, ' even Rome, that great city, which did then reign I over the kings of the earth. Rev. xvii. 18, and ! though the apostle had expressed so much to them while he was -with them, (for therefore he saith they knew -what did -withhold,) yet he doth not judge it convenient to express it by letter, lest thereby he had provoked the emperors of Rome against the Christians, when they should I hear that a professed Christian -would overthro-w ' the present government of the empire, and rise upon their ruin. DOCTRINES. 1. The wise Lord in his eternal decree hath not only condescended, among other things, upon the sad calamities and sharp trials which he hath thought fit to exercise his people by, but also upon the meanest circumstance of all their trou- bles, even the very point of time, most season- able for God's glory and his people's good, wherein they shall break forth, is weighed in the scales of his eternal -wisdom, and accordingly fixed upon by him ; for here Paul speaks of a "due time" prefixed by God, wherein the anti- christ was to be revealed for the church's trial, " that he might be revealed in his time." The word signifieth a fit and seasonable nick of time. 2. Such is the malice of Satan and of devilish instruments against the church of Christ, that they gladly would, and accordingly do endeavour to antedate the time of the church's trial prefixed by God, and to hasten forward the height of her calamity with such celerity, as that the Lord's people should be overwhelmed with it, before they be forewarned of it, or get any time to make ready for it ; for antichrist would have revealed himself sooner than his due time, if somewhat had not withheld. " And now ye know what withholdeth," saith he. 3. It pleaseth the Lord, in mercy unto his people, to sift the violent course of devils and men, to carry their counsels headlong, so that their hands cannot fulfil their woful enterprise of bringing the church's trouble unto a height, before the time appointed by God, as most fitting for it, do fully come : and this he doth by casting in such lets and impediments as prove insuper- able either by devils or men ; for while antichrist doth haste to be reve.ilcd, God casts in a let to withhold of purpose, " that he might not be re- vealed before his due time." 4. Such absolute sovereign power hath God to incline the wills of men whithersoever he pleaseth, Prov. xxi. 1, that he often maketh even them who are enemies to him to bring about his coun- sel for good to his church and people, beyond their own intention and purpose ; for God did so order that the Roman emperors, even while hea- thens, did withhold the antichrist from coming to the height of his power and tyranny over the church, until " his due time." 5. Some points of truth, the publishing whereof are not of such necessity as to countervail the damage, may safely be concealed in prudence, when the untimeous publishing of them in all probability will hasten persecution, and mar either the internal or external peace of the church. Such serpentine wisdom doth well consist with the dove's simplicity and Christian zeal. Matt. x. 16, for Paul doth not here express that the Roman empire by name should withhold, until it were taken out of the way, lest he had thereby hastened persecution. " And now ye know what with- holdeth," saith he. Ver. 7. For the mystery of iniquity doth already work : only he who now letteth will let, until he be taken out of the way. He doth here, first, give a reason for what he presently spoke, that the Roman empire did im- pede, not the being, but, the revealing and disco- very of the antichrist and antichristianism, be- cause they already had entered the church, though not avowedly, yet secretly. Antichristian domi- nion and doctrine were even then working and advancing by little and little towards a height, in so far as justification by works. Gal. ii. 16, the worshipping of angels. Col. ii. 18, abstinence from certain kinds of meats, Col. ii. 21, and from marriage, and such like antichristian doctrines, were then preached, and desire of rule and pre- eminence among churchmen over their brethren and the flock of Christ, had then possessed the aspiring spirits of some, 3 John 9. Which anti- christian doctrines and tyranny he calls a " mys- tery," or, a thing hid and secret, chiefly with respect to the apostle's time, and the time follow- ing until antichrist should be revealed, because antichristianism then, together with those other heresies which made way for it, did secretly and under a show of devotion and piety. Col. ii. 23, advance and promove from evil to worse, 2 Tim. iii. 13, until they might end in the almost total overthrow of Christian religion at the last. Be- sides that antichristian doctrine and tyraimy were still to remain a mystery, even after that anti- christ should come to his height, so that a man, without eyesalve from God, shall hardly discern it, because of the fair pretences of love to Christ, to truth and to piety, under which he was to lurk ; for therefore is he called a false prophet. Rev. xvi. 13, and said to have two horns like a lamb, Rev. xiii. 11, pretending to do all iu Christ the lamb's name, and to make use of his horns and power as his substitute and vicar. And it is called a " mystery of iniquity," as in opposition to the doctrine of Christ, called a mystery of godliness, 1 Tim. iii. 16 ; so because antichrist's doctrine and -way (however most fair and specious in pretext, yet) in reality and deed should be nothing else but error, untruth, impiety against God, Rev. xiii. 5, and unrighteousness against man. Rev. xiii. 17, for the word rendered "ini- quity," doth express the general nature of sin, and as it were all sin whatsoever, 1 John iii. 4. Next, he showeth how long the authority of the Roman emperors succeeding one another (culled here "he who letteth") should prove a stop iu the way of antichrist's growing greatness, even " until he be taken out of the way," that is, until their power be so broken, as that they should not be able any longer to withstand this arising spiritual dominion, and especially until CHAPTER II. they should leave Rome, the seat of the empire, fully void and free, wherein the antichrist was to erect his throne, Rct. xvii. 9. DOCTRINES. 1. So great an enemy is Satan to man's salva- tion, that no sooner did Christ erect a kingdom in the world for saving sinners, but as soon, at least within a little, the devil did counterwork, by endeavouring to erect an antichristian king- dom, thereby to render the kingdom of Christ, so far as in him lay, wholly useless : and there- fore antiquity, so much boasted of by papists, is no undoubted mark of the true church, for anti- christiaiiism is but by few years of later stand- ing than the kingdom of Christ under the gospel ; " For the mystery of iniquity doth already work," saith he. 2. So subtle an enemy also is Satan, and so full of foresight, as that he hath many designs on foot at once, for effectuating his woful and malicious purpose, that so when one falleth by, and be- cometh useless, another may hold and carry on his work, so as the field be never fully empty : for though the Roman empire at this time was fully employed for carrying on the design of Sa- tan in bearing down the kingdom of Christ, yet foreseeing, or at least fearing, that it would be taken out of the way, he begins in tune to pro- vide himself of the antichristian state, to carry on this woful work in their room : " The mystery of iniquity doth already work." 3. So subtle an enemy also is Satan, as that, when his power and interest is not so great, as that he may safely work above ground, and carry on his work avowedly in open view of all, he contents himself to remain undiscovered, and rather to advance with a slow pace and undis- cernibly, than by too much precipitancy to dis- cover his design untimeously, and consequently to expose it to crushing; for while the Roman empire was in strength and vigour, and so would have crushed that design of setting up an anti- christian state in Rome, he wrought in a mystei-y, " the mystery of iniquity doth already work." 4. Satan and his instruments, especially here- tical spirits, are not always idle, when they do not kyth, [appear,] but usually are most active in carrying on their woful work as they find ac- cess, when they appear least; for when anti- christianism durst not kyth [appear] above board, yet it did work : " The mystery of iniquity doth already work." 5. The evil of error, especially of antichristian errors, and the height at which they aimed, nei- ther doth, nor did kyth [appear] at first ; and therefore it is no wonder, though men, otherwise gracious in the primitive times, who were kept busy in maintaining truth against other avowed errors of those times, did unawares, and through inadvertence, contribute somewhat to counte- nance the rising of that episcopal seat in some steps of its usurped dominion over the church of Christ, which, though improved moderately and for the terror of heretics at first, yet, in the ages following, after the removal of these reverend and gracious fathers, it did end in avowed anti- christian tyranny ; for antichristianism did for a long time " work in a mystery." 6. Greatest empires and worldly monarchies, which caused their terror in the land of the living, Ezek. xxxii. 23, 24, have their own fatal period, determined and foreknown by God, longer than which they cannot stand. The Lord giv.ng hereby evident demonstration of his justice, while he visibly avengeth all those wrongs and inso- lences, which they by their power and terror have acted towards others, especially his church, and putting a difference betwixt all earthly powers, and the spiritual kingdom of Jesus Christ under the gospel, which shall never be destroyed, nor left unto other people, but it shall break in pieces and consume all those kingdoms, and it shall be for ever, Dan. ii. 44 ; for he saith even the Roman empire " shall be taken out of the way." 7. When the time prefixed by God, for bring- ing about a work either of judgment or mercy, is fully come, all impediments and hinderances, even the greatest, though flourishing kingdoms and mighty empires, which formerly did let it, are easily and with little ado removed : for it is here foretold that when the due time of discover- ing the antichrist should come, " he who then did let," to wit, the Roman empire, " would be taken out of the way." Ver. 8. And then shall that Wicked be re- vealed, The apostle doth now show the time when the antichrist should be revealed, or discover himself by exercising his open and avowed tjTannies over the church of Christ ; to wit, " then," when he who did let should be taken out of the way, that is, as was before exponed, when the power of the Roman empire should be weakened and rendered wholly unable to resist the growing greatness of the antichrist. Neither is it neces- sary to condescend here upon a peremptory point of time, but as the one through a long tract of time should decrease, so the other should increase ; and he calleth the antichrist here, " that wicked one," or (as it is in the original) that " lawless one," who should hold himself to be bound by no law, neither God's law, nor man's law, but above all law, so as he may dispense with law, and in- terpret law according to his pleasure. DOCTRINES. 1. That the great antichrist here foretold is j already come, and hath discovered himself by exercising his open and avowed tyranny, is clear from this, that the very point of time prefixed by God for his public appearing, is, the taking of that out of the way which formerly did let him, to wit, the Roman empire. Now sure it is, that though the name of an emperor and empire doth still remain, yet his imperial power and authority is fully removed in Asia, in Africa, yea, in Rome itself, the ancient seat of the empire, where he hath no command at all, but left it fully void for antichrist to erect his throne ; neither hath he any- thing left in Europe proper to him as Roman emperor, except the bare title and some ceremo- nies and compliments, with a little power and authority in Germany, but far below that which the Roman emperors of old enjoyed, and even 476 EXPOSITION OF II, THESSALONIANS. this little he caunot have but at the pope's plea- sure, who must approve the emperor's election, otherwise it is null. Now it was not the name or shadow, but the power, majesty, and authority of the empire, and especially the emperor's inte- rest in Rome, the ancient imperial seat, which did withhold the antichrist's rising greatness. And therefore that being removed, the only thing which impeded his revealing is taken away, and consequently, antichrist must be revealed already, and not yet to come as papists affirm : for saith he, " and then " (to wit when he who now letteth shall be taken out of the way, ver. 7,) " shall that wicked one be revealed." Ver. 8. Whom the Lord shall consume with the spirit of his mouth, and shall destroy ■with the brightness of his coming: Lest the Lord's people had been above measure terrified by what remains of this dreadful pro- phecy, concerning antichrist's wonderful power and success, therefore the apostle, before he pro- ceed further, doth in this fourth branch of the prophecy, for the comfort of the godly, foretell antichrist's destruction ; whereof he mentioneth three degrees : first, the Lord Christ, who is the principal author of this destruction, "shall con- sume him," not in a moment, but, as the word signiSeth, by little and little, piece and piece, weaken his respect and power in the church of God : and this " with the spirit," or breath, " of his mouth," or, the powerful preaching of the gospel by his sent ministers. Rev. xiv. 6, 7, who are as Christ's mouth, through ivhom he breath- eth out the word of his everlasting gospel. (See the preaching of the gospel, called " the rod of his mouth, and breath of his lips," Isa. xi. 4.) Secondly, " he shall destroy him," that is, as the word signifieth, utterly abolish, enervate and make void, to wit, his power and respect, and that with "the brightness of his second coming;" for the word rendered, brightness, is usually joined with his coming to judgment ; see Titus ii. 13, only because the last blow to be given to the antichrist's person seemeth to precede the last day. Rev. xix. 20, therefore we must look on this last step of his destruction as containing divers particular strokes in it, as lirst a stroke upon Rome the seat of the beast. Rev. xviii. 2 ; next, upon the person of the beast, or antichrist himself, Rev. xix. 20; after which it is like the antichristian kingdom will want a head. Thirdly, upon all the relics of antichristianism, and all who shall after that adhere to their errors and superstitions, of which sort it is probable there will be some even until the last daj'. And accordingly it is safest to conceive of Christ's second coming w.th some latitude, so as it may mean not only the very last day, but also the foregoing signs and evidences of its approaching, of which those glorious dispensations of his power in overturning the beast himself and his seat shall not be the least. DOCTRINES. 1. So tender is God of his believing people, that, though he see it sometimes necessary to acquaint them with such things as will put them to grief, yet he postponeth no time in hasting to them with a timeous and seasonable comfort, when he seeth their hazard of fainting through excessive fear and discouragement calleth for it : for he breaks in upon the midst of this dreadful prophecy, with the comfortable tidings of anti- christ's future destruction, " whom the Lord shall consume," saith he. 2. Our Lord's most glorious conquests and victories, in which most of himself is seen, are those which are obtained not so much by outward force, by might or by power, Zech. iv. 6, as by the plain and powerful preaching of his mighty word, which being the rod of his strength, Psa. ex. 2, he doth thereby bruise his enemies, and break thorn asunder ; while he discovereth to open view their doings, errors, and deceits wherein their great strength doth lie, Heb. iv. 12, while he subdueth some of their followers unto himself. Acts ix. 1, &c. and doth vex and gall others as seeing their power and reputation daily weak- ened by such a contemptible mean. Rev. xvi. 10, 11, which nevertheless they cannot hinder: for our " Lord shall consume antichrist by the spirit of his mouth." 3. Whatever power or efficacy the word preach- ed hath for bringing about the forementioned effects, it proceedeth not from any power or vir- tue in the word itself, Heb. iv. 2, or in them who do dispense it, 1 Cor. iii. 6, 7, but from the powerful influence of the Lord Christ, through whom alone the word preached is mighty to overthrow all strongholds and cast down vain imaginations, 2 Cor. x. 4, 5, for he showeth it is the " Lord Christ who shall consume antichrist by the spirit of his mouth." 4. The antichrist spoken of in Scripture, can- not be he which Papists present us with, to wit, one individual person, by nation a Jew, &c. who shall be killed at an instant, either immediately by Christ himself, or by an angel at his direc- tion ; for the antichrist shall not be destroyed at once, but by little and little, and first cast as it were into a bed of languishing, his total over- throw being to follow after ; " Whom the Lord shall consume and destroy." (See the Exposition.) 5. Though the Lord might destroy his strong- est enemies at an instant, Isa. xxxvii. 3G, and when he begins also make an end, 1 Sam. iii. 12, 3'et his usual way is to advance toward their total ruin by certain degrees and steps ; that somewhat of his glory may be seen in every step, Psa. lix. 11, that such of them as are appointed for mercy, may in the mean time be drawn to repentance, Rom. ii. 4, and others rendered in- excusable, Rom. ii. 5, and that his people may be kept in exercise betwixt hopes and fears, thanks- giving for what is already done, Psa. Ivi. 12, 13, earnest prayer and dependence upon God for ' completing of what doth yet remain, Psa. Ivi. 13; for it is here foretold that this shall be his way with the antichrist, " whom the Lord shall con- ! sume," by little and little, as the word signifies. 6. As there are but small grounds of hope | from Scripture, that the word preached shall I convert the antichrist, or work a reformation i among his devoted followers, it shall " consume" j him, but not convert him j so where the word CHAPTER II. preached in life and power doth not prevail to the conversion of those who hear it now, it is an undoubted forerunner of eternal destruction to be inflicted upon them by Christ the I.ord, when he shall come in glory to judge the world here- after; for because the spirit of Christ's mouth doth only consume and not convert the anti- christ, therefore shall " Christ destroy him with the brightness of his coming." 7. As the seeds of antichristianism were early sown in the church, (see ver. 7, Doct. 1,) so they are to continue long, even until Christ's second coming to judge the world; and therefore the church is not to dream of having any time fully free from trouble of all sorts until then, neither is that perpetuity and long continuance of doc- trine, publicly profi'ssed through many succeed- ing ages, whereof the Papists boast, an infallible mark of a true church ; for somewhat of anti- christ and antichristianism will be in the world so long as it lasts. " Whom the Lord sliall de- stroy with the brightness of his coming." Ver. 9. Even him whose coming is after the working of Satan, with all power and signs and lying wonders, The apostle in the first branch of this pro- phecy, returns to speak more fully of antichrist's " coming," whereby is meant not only his first advancement and raising to his power, but the tract of his government in defending, ruling, and enlarging of his kingdom, which is described from his auxiliary forces, helps, or means, by the assistance whereof he should procure to himself a general respect and esteem in the Christian world ; and those are three, whereof two are in this verse, first, " the working," or, as the word signifieth, the utmost efficacy and most powerful operation of Satan, who should employ the height of his great power, piercing knowledge, mali- cious wit, indefatigable diligence, and marvellous activity for supporting and enlarging of anti- christ's kingdom. The second help is "all power and signs," &c. or power of signs, by an usual flower of speech expressing one thing by two words, and the meaning is that Satan should as- sist him, and his officers under him, with a power and faculty of working signs and wonders for confirmation of his tyranny and false doctrine, Rev. xiii. 13, 14, and first he calls this power "all power," not as if either Satan or antichrist were omnipotent, or had power to do what they please. Job i. 12, Acts iv. 28; but it is all "created" power, or the utmost of what created skill and understanding can reach. 2. He calls them "ly- ing wonders," or, as it is the original, " wonders of lies " or falsehood, which agreeth both to signs and wonders, as indeed they are usually taken for one and the same thing in difi"erent respects, Rom. XV. 19, Mark xiii. 22 ; and they are false and lying, because some of them were to be but counterfeit and feigned, mere juglings, deceiving the outward senses, and others of them, (though truly done and breeding marvel and astonishment in beholders, who ki.ow- not the manner and way how they are done, vet) should not be true mira- cles as being only effects of some secret natural causes, for only God can produce true miracles, or works exceeding the reach of all natural causes, Psa. Ixxii. 18, Ixxvii. 1.3, Rom. iv. 17. And lastly, all of them should be wrought by Satan, and his iustruments, to confirm false and lying doctrines, and therefore are justly called "lying wonders." DOCTRINES. I. Though Satan's power is not illimited, Job ii. 6, neither can he infallibly determine the wills of men to follow his suggestions, Job i. 12, with | 22, yet as he hath no small power upon this sub- lunary world, (see upon Eph. ii. 2, Doct. 8,) yea and great influence upon men's actions by pre- senting them with such temptations as are most agreeable unto their temper, 2 Sam. xi. 2, and importuning them incessantly with inward sug- gestions and representations unto their fancy of such things as may most conduce for his pur- pose, Prov. iv. 16; so, such is his enmity to Christ's kingdom, and malice to man's salvation, that he exerciseth the utmost of all his pov.er can reach to bear down the one and impede the other : and therefore it is no wonder to see some of those who are engaged under him in that woful work, somewhat elevated above the sphere of ordinary activity, skill, and diligence ; for he shows that Satan's working or utmost activity, shall be employed against Christ for promoting antichrist's kingdom. " Whose coming is after the working of Satan." 2. It is a piece of necessary wisdom in the Lord's people, in forecasting trials, not to exten- uate what hazard is in them, but to look upon them as they are clothed with all their terrifying circumstances, whereby they may prepare for the uttermost before it come, Job iii. 25, 26 : for the Spirit of God seeth it necessary to present this trial under antichrist to the church in its full terror. "Whose coming is after the working of Satan, with all power," &c. 3. Satan doth set himself, in furthering the condemnation of sinners, to imitate Christ in many of those things which are done by him in bringing about the salvation of the elect ; as Christ erects a kingdom in the world whereof himself is head, Psa. ii. 6 ; so Satan hath his kingdom in opposition to Christ's, whereof anti- christ is the visible head. Rev. xiii. 11, 12. As Christ doth impart the influences of his Spirit unto his servants, whereby they work eft'ectualiv in those who are saved. Col. i. 29 ; so Satan to the utmost of his power doth act his instruments, whereby through God's permission they work efiectually in those who perish. Rev. xviii. 13, 14. As Christ did confirm his doctrine by miracles, and exercise his power in his servants in work- ing miracles mediately by them for tliat end, Heb. ii. 3, 4 ; so doth Satan confirm his errone- ous doctrine in antichrist's kingdom, by working signs and Avonders, and sometimes lendeth his power to antichrist and h's vassals to work the like : for he shows that Satan doth help anti- christ to and in his kingdom "by his efi'ectual working," and by a " power of signs and won- ders." 4. However Satan set himself to imitate Christ thus, for blinding the eyes of men, and making 478 EXPOSITION OF II. THESSALONIANS. them believe that his kingdom, ministers, and doctrines and miracles do differ nothing from Christ's, yet he comes not so far up to his copy but the Lord's people, who have their senses ex- ercised to discern both good and evil, may find a difference betwixt what is Satan's and what is Christ's, for his wonders are, and will be found to " be but lying wonders." Ver. 10. And with all deceivableness of un- righteousness in them that perish ; because they received not the love of the truth, that they might be saved. In this verse he, first, expresscth the third mean and help which antichrist was to make use of for heightening his respect and credit in the Christian world, " all deceivableness of unright- eousness," where by " unrighteousness," it seem- eth, must be mninly meant his unrighteous false doctrine, because, ver. 12, it is opposed to " truth," as also, 1 Cor. xiii. 6, and it is so called, because it should tend to make the receivers of it inju- rious to God, imjust to men, and cruel to them- selves. And " by deceivableness" is meant all manner of deceits, tricks, strong, and cunning persuasions, which he should make use of to make the world believe his unrighteous errors to be pure and innocent truths, such as sophistical disputations. Col. ii. 8, pretexts to piety and de- votion, Matt, xxiii. 14, baits of riches, pleasures and preferments, 2 Pet. ii. 18, 19, boasts and threatenings. Rev. xiii. 17, and such like. Next, he enters the sixth branch of this prophecy, wherein he speaketh to the antichrist's great suc- cess by the former means and helps ; and for the comfort of the godly he astricts this success unto a certain kind of men, who should be his subjects and sworn vassals. And those he de- scribeth, first, from their everlasting state, "they shall perish" eternally, to wit, they, who should join with him in all "his errors, even those who strike most at the foundation, and persist in them obstinately and finally without repentance. Rev. xiii. 18, and xviii. 4, which holds especially in them who would adhere to him after that the Lord should discover his damnable doctrines and tyranny by the light of the gospel. Rev. xiv. 6 — 9, &c. Next from the cause of their destruc- tion, to wit, when all of them should hare an offer of saving truth, some in one measure, some in another, yet through want of "love" to it they would " not receive it ;" that is, they would reject it, for more is intended than is expressed by this word ; whence he hints at the conclusion which he intends to prove, to wit, that they could not be saved, but behoved to perish, while he showeth that receiving of the truth in love is a necessary antecedent of salvation. DOCTRINES. 1. It is the nature and way of such as are ringleaders of errors, to find out and prosecute all possible means and ways, which may in any measure tend to make their tenets plausible, and pass for truths ; that what is wanting to their errors in the point of divine authority, and sanc- tified reason, may be supplied, by their pretences to piety, antiquity, by their gratifying of men's lusts, sophistical disputations, passioniite persua- sions, and all such other devices, which serve to blind the eyes even of the wise, that they cannot so well discern betwixt the truth and falsehood of what they hear ; for it is here foretold that antichrist should come " with all deceivableness of unrighteousness," or all manner of deceits, to persuade the receiving of his unrighteous doc- trine. 2. Ringleaders of error are usually men of little conscience, in so far as they stand not much upon the nature and kind of the means they use, whether they be right or wrong, if so they can serve their present design : for antichrist doth use " all deceivableness of unrighteousness." 3. So tender is God of his people's comfort, that, for the most part, those scriptures which terrify most are so contrived as to carry with them an antidote of comfort against hopeless dis- couragement in their bosom : for this terrifying scripture, which speaks of antichrist's future success, hath in it a comfort, to wit, that his power and success is limited only to reprobates, even " them that perish." 4. Though even the godly elect may be se- duced to error for a time, Phil. iii. 15, yet they cannot arrive at such a height of malicious blind- ness, as against all means of their reclaiming to remain obstinate in the bulk and most fundamen- tal of antichristian errors, and to persist in their obstinacy unto death : for it is here foretold he should so prevail only "in those who perish." 5. When foulest and most dangerous errors are carried on with fair pretexts, subtle insinu- ations, pithy persuasions, they will not want a multitude of blind followers ; for antichristian untruths being carried on by "all deceivable- ness," are received generally by those " who perish." 6. Though the Lord hath no regard to the future sin of reprobates, as the cause of their reprobation, Rom. ix. 11, 12, yet he actually condemneth none of those, no, not the anti- christ's most active followers, whose sin is not the cause of their condemnation ; and therefore none shall have reason to complain that they do perish unjustly and without a cause; for the cause why they perish is here expressed, " be- cause they received not the love of the truth." 7. Among all the sins of a people professing Christ, which deserve condemnation, and for which reprobates shall actually be condemned, the contempt of the gospel is the first and chief It is a sin against the remedy of sin, and which provoketh the Lord, in his holy justice, to give up the person guilty to the power and slavery of several other sins ; so that uncleannesses, murders, perjuries, &c., are but streams flowing from this woful fountain ; for he raentioneth none of their other sins as the cause of their destruction, but this alone. " Because they received not the love of the truth," saith he. 8. If even the least report of gospel truths and of Christ be not received and made welcome, it is a sin sufficient to provoke the Lord to plague the person guilty in such a manner as he shall never recover, but undoubtedly perish ; and there- fore how much more when Christ and the gospel CHAPTER II. is fully and plainly taught, and yet the gracious offers of mercy therein contained are abused and slighted ? For it is but a small and passing report of tnith and Christ, -which many of antichrist's followers do hear, being compared with what we now enjoy, and yet they perish " because they received not the truth in love." 9. It is not sufficient to receive the truth, be- cause the politic laws of the land enjoin so much, or upon any other account, but from love to it ; otherwise Satan, antichrist, or some suitable temptation from any other art, will easily prevail to make him who hath so received it slip from it; for they "perish," and are given over to anti- christ's delusions, as appears from ver. 11, " be- cause they received not the love of the truth." 10. There is no middle betwixt heaven and hell, salvation and condemnation ; if a man attain not the former, he cannot by any means escape the latter, and if he do not walk in the way to heaven, he doth ipso facto, and without any further, post swiftly forward to hell and con- demnation ; for he proves they could not but perish and be condemned, because they refused to walk in the way wherein they might be saved, even " because they received not the love of the truth, that they might be saved." Ver. 11. And for this cause God shall send them strong delusion, that they should be- lieve a lie: He doth here I'urther describe the vassals of antichrist's kingdom, thirdly, from a higher degree of their sin. They would not only reject truth, but also " believe a lie," that is, give a firm assent, without any contrary doubt, to grossest untruths and errors as to the very truths of God. Which their sin is set forth from a necessary an- tecedent of it, the Lord's sending them strong delusion ; " for this cause," to wit, for their not receiving the love of the truth spoken of, ver. 10; where by "strong delusion," or (as the word doth signify) efficacy of error and seduction, is not meant error itself, but the prevalency and pith of error, so that when temptations to error should be propounded by Satan and his emis- saries, they would undoubtedly prevail ; and this efficacy of error is attributed" to God's sending, not as if the Lord did incite or persuade men to believe errors, for he forbids and condemns them, 2 Pet. iii. 17, but because he not only giveth loose reins unto Satan to use his power of seduc- tion against them, 1 Kings xxii. 22, but also raineth snares upon them, and actively bringeth about many things in his providence, which being in themselves good, are yet stumbled on by them in their corruption, so as they are thereby fur- thered to close with the temptation. Job xxi. 7, &c., with 14, withholds his grace whereby they might resist temptations, 2 Chron. xxxii. 31 ; yea, and actually in his judgment withdraws, and after a sort extinguisheth that strength and light which he had formerly given, and they abused. Matt. xxv. 29, so that they cannot but succumb when they are tempted. DOCTRINES. 1. It is not inconsistent with the Lord's holi- ness, but most agreeable to his unspotted justice, to punish sin with sin, by giving the sinner up, in the way mentioned in the Exposition, to the slavery and tyranny of that sin wherein he so much delights ; for he saith, " for this cause," to wit, for their former sin, " God shall send them strong delusion." _ 2. As one degree of sin maketh way for a higher, so there cannot be a more terrible judg- ment inflicted upon any for former sin, than that j he be given up of God to the power of it in time ; to come ; a judgment so much the more dreadful, as the party smitten by it is not sensible of it, ' Exod. vii. 22, 23 ; for this is the terrible judg- ment here denounced, " for this cause God shall send them strong delusion." 3. That an error, when it is vented, becometh mightily prevalent, in making many to close with it and embrace it, proceedeth not from the ' power of Satan's temptations only, who hath not of himself an irresistible influence upon the minds of men, Job i. 12, with 22, but also and mainly from men's own corruption and blindness, I and the Lord's judicial up-giving of them to it I formerly mentioned, which holdeth by parity of reason in Satan's temptations to any other sin ; for the efficacy of error is here spoken of as a judgment sent by God : " God shall send them strong delusion." 4. Where gospel truths are not received in love and made use of as they ought, absurd and monstrous errors will be ere long received, and believed for truths ; for because they received not the love of the truth, they are given up of God " to believe a lie." 5. When the Lord, in his holy justice, giveth loose reins unto Satan to tempt a sinner, and withdraweth from him his restraining grace, there is no sin so irrational or absurd to which the man so plagued of God will not run, if it were even to receive most gross absurdities for divine truths, and to believe them with a kind of firm assent beyond all doubt or suspicion ; for their believing lies is here foretold as the consequence of God's sending " them strong delusion," even that " they she lid believe a lie." Ver. 12. That they all might be damned who believed not the truth, but had pleasure in unrighteousness. He describeth the antichrist's followers, fourth- ly, from that judgment which foUoweth upon their sin, and is intended to be brought about by God as the end of his sending them strong delu- sion ; for the context, showing the result of this purpose from the former, implieth so much ; and the judgment is, " they shall all be damned," to wit, all guilty in the way mentioned upon ver. 10, of the former sins ; which for further clearing of God's justice, he doth here again repeat, first, that which is spoken of ver. 10, "their not be- lieving the truth," after they had heard it, to wit, the truth of the gospel, (see the gospel so called, and for what reasons upon Eph. i. 13, Doct. 4.) Next, that which is expressed ver. 11, here called "their taking pleasure in unrighte- ousness," that is, fnlse and unriohteous doctrine 480 EXPOSITION OF II. THESSALONIANS. (see upon ver. 10), to which they did not only- give their assent and approbation, but also did find much inward satisfaction, and had an inex- pressible delight and pleasure in it (as the word signifieth), and in all the woful consequences of unrighteousness both to God and man, to which it tended ; and therefore they should be without excuse, and dying impenitent, be damned without remedy. DOCTRINES. 1. Though some sins and errors be a necessary result of God's judicial giving up a man to the power of temptation and delusion, as said is, yet they cease not to be sin, obliging the guilty party to undergo eternal wrath, no less than any other sin ; and that because their former sins have justly procured that they should be so given up of God : and though God in his justice doth punish sin with sin, yet the sinner doth always delight in sin, as being the matter of his volun- tary choice. For he shows they shall be damned for believing a lie, though the Lord being pi-o- voked, as said is, by their former sias, had sent them strong delusion, and that "because they took pleasure in unrighteousness. That they all might be damned," saith he. 2. It is a manifest untruth that every man shall be saved in his own religion, and that it is no hazard for a man to be of any religion, if so he follow his conscience, believing what he thinks to be truth, and walk according to the principles of that religion which he profcsseth and believ- eth to be of God ; for here it is foretold that the devout followers of antichristian lies, though they did believe them to be truths, yet should be damned. " That they all might be damned." 3. Multitudes of sinners concuning in one and the same guilt, doth neither lessen the guilt, nor make God either through fear abate, or from pity moderate, the deserved punishment ; for here it is foretold that " they shall all be damned." 4. That a man do savingly believe the gospel, it is not sufficient that he assent to the truth of it in his judgment, but he must also embrace and receive the good things ottered by it in his will and affections, and that from love to it ; for that which he called the receiving of truth in love, ver. 10, he calleth believing the truth here. " Who believed not the truth." 5. As no men, no, not the worst of men, become extremely evil at first, but by certain steps ascend toward that height of sin at which they do at last arrive, so when a man doth not only commit sin, but takes pleasure in it, maketh his boast of it, it speaks him at the very height of sin, and near a dreadful downfal in the pit of condemnation, if God's mercy, by giving speedy repentance, prevent it not ; for several steps are here implied, their not " receiving truth," their " believing untruth," and the height of all, and nearest cause of their being damned, is " their taking pleasure in unrighteousness." 6. A man deluded with error may for a time find much seeming peace of conscience, quietness of spirit, soul satisfaction and delight, flowing from those erroneous doctrines which he he- lieveth for truth ; and the more of this kind a man doth find in the way of error, he is the more deluded, and his guilt the greater ; for their " taking pleasui-e in unrighteousness," or in un- righteous doctrine, is spoken of as the utmost effect of that strong delusion sent them, ver. 11, and the highest step of their sin. A NECESSARY APPENDIX, CONTAINING THE APPLICATION OF THIS PRO- PHECY, AND DISCOVERING WHO THIS ANTI- CHRIST IS. Having thus explained this dark prophecy, and made such doctrinal application of it as every verse apart did offer, it now remaineth, that for the more full understanding of the present Scrip- ture, a discovery be made, Who is this man of sin, that great Antichrist, whom the Spirit of God doth here so fully describe ; which the event, time, and experience, the surest commentaries for understanding dark prophecies, have now made so fully clear, that those who have eyes may see the truth of that assertion which hath been maintained almost in every age, and now by all the reformed divines 'i Whereby it is af- firmed, that the Pope of Rome, ever since he usurped that fulness of power in all causes both human and divine, which he hath now for a long time enjoyed, hath been, and yet is, that man of sin, that child of perdition, the very antichrist here described ; and that because all the charac- ters of this man of sin, and every passage of this prophecy, is verified in the pope, as shall be made appear by taking a review of every verse. And, I. The third verse is verified in him ; for, first, the church of Rome, whereof the pope is head, hath made defection from the doctrine of faith, and purity of worship held forth in the gospel, as appears from all the controverted points betwixt us and them ; which apostasy did spread itself over the face of the whole visible church, even as the apostasy here foretold to be under the antichrist : " Except there come a falling away." 2. The pojjc did not pretend to such power over the church of Christ, as he now ex- erciseth, in Paul's time. Their own historians grant he claimed not the title of universal hisliop, j nor power of both swords, and supreme author! ly over general councils, until some centuries of ! years were past. Even as the antichrist of j whom it is here foretold, he had not then re- | vealed himself by exercising open tyranny over the church of Christ : " And that man of sin be revealed," saith he. 3. The pope is a " man," i though not an individual person without succes- sion, yet dc jure always, but " one" at one and the same time, and a continued series and suc- cession of men in one and the same chair, driv- ing forward one and the same desigu, even in that sense wherein I proved in the Exposition, that the antichrist is here called a man in the singular number. 4. The pope is " a man of sin ;" first, in his own person. It is almost in- credible what monsters of men, for horrible crimes of murder, adultery, simony, sorcery, in- cest, sodomy, even popish historians do relate many of their own popes to have been. 2ndly, CHAPTER II. 481 in causing others to sin, in so far as he not only persuadeth and forcethmen to idolatry and super- stition, under the name of commanded worship, as Jeroboam did, but also for money dispenseth, in some cases, with murder, fornication, incest, and selleth pardons for any sin, unto those who have sufficient money wherewith to buy them. This is not denied by themselves, even as the an- tichrist who is here called the " man of sin." 5. The pope is the " son of perdition." First, One who is destinate to destruction himself, as the godless life and monstrous sins of many popes have declared them to be, whatever the Lord may do in mercy to some, and those but very few particular popes, whose lives have not been so grossly vicious as the rest, if so he have given them 'repentance for their abominable errors. 2ndly, One who destroyeth others both in their souls by damnable doctrines, idolatries, and su- perstitions, and in their bodies in so far as his cruel persecutions upon men and women for con- science, have for length of time multitudes of those who have suffered by him, and the cruel manner of his persecuting by exquisite tortures, bloody massacres, surpassed far all other perse- cutions that ever were : even as the antichrist, i who is here called, in those same respects, " the ' son of perdition." II. Whatever is affirmed of the antichrist, ver. 4, is verified in the pope ; for, first, un- der pretence and colour of friendship, he is an eminent opposite and adversary to Christ, as in many other things, so chiefly in his threefold office. 1. In his kingly office, while he destroy- eth his subjects, dispenseth with his laws, niak- eth them of none efi'eet by his traditions, enacteth laws of his own, to bind the conscience, of equal authority, yea, and some of them point blank opposite unto the laws of Christ, as in his forbid- ding marriage to churchmen, discharging the use of the cup at the Lord's supper. 2. In his priestly office, while he maketh himself a high priest under the New Testament, denieth the fulness of Christ's satisfaction and intercession, alleging that they must be supplied by the merits and intercession of the Virgin Mary, saints, and angels, and teaching people to give them reli- gious worship for that end. 3. In his propheti- cal office, while he teacheth that the Scriptures are imperfect ; and as a false prophet doth teach contrary to what was taught by Christ, in the doctrine of merit, purgatory, indulgences, work of supererogation, &c., so that he opposeth Christ in all his offices, and this for a greater length of time, with more universal success and more for- midable force than ever any heretic did before him ; even as the antichrist, who is here said " to oppose himself." Secondly, The pope ex- alts himself above all kings and emperors, while he teacheth he hath absolute power to dispose of kingdoms and empires to whom he will, at least in order to the church's good, and actually hath dethroned kings and other magistrates, absolving their subjects from their oath of allegiance ; doth make the emperor to hold his stirrup when he is to ride, and will have him to count it a favour to have access to kiss his feet, yea, and sometimes hath trampled upon the emperor's neck, being humbly prostrate before him to beg his favour and reconciliation with him ; all which are avowed and granted ; even as the antichrist, of whom it is here said, " he exalteth himself above all that is called God, or is worshipped." (See the Exposition.) Thirdly, The pope, in manag- ing his rule and government over the church of God, pretendeth to no less than divine authority, even the same with God and Christ, whose great vicegerent and vicar-general on earth he giveth out himself to be. Besides, it is expressly af- firmed by popish writers, that the pope, sitting in and teaching from his chair, cannot err, and his determinations are of equal certainty with the doctrine of Christ himself; even as the an- tichrist, of whom it is here said, that he shall carry himself " as God." Fourthly, The pope doth sit and exercise an absolute, fixed, and un- limited power of government over a society of men which once were God's spiritual temple and church, and do yet bear that name, and are so in effect, if we speak of that small remnant which in all ages the Lord made to keep their garments clean from soul-ruining antichristian errors, or if we speak of the whole bulk and body of them, not absolutely, but as being compared with Turks, Jews, and heathens, in so far as they still retain some relics of a church, as the written word, sacraments, ordination, &c., though miser- ably corrupted by false glosses, a number of su- perstitious, idolatrous, and antichristian addi- tions ; in which respects the church and see of Rome may be called the temple and church of God, wherein the pope doth sit and rule ; even as it is here foretold of antichrist, that he should " sit in the temple of God." Fifthly, The pope attempts to show that he is nothing less to be esteemed of than God, by taking and suffering to be ascribed unto himself, L Divine titles, as, " our Lord God the Pope, universal Pastor, chief High-priest, Head of the catholic church." 2. Divine worship, as prostration to him, adoration of him, upon opinion of some transcendent sanc- tity in him, and that he hath fulness of power to forgive sins, bestow heaven, and damn to hell. 3. Divine properties; as that he cannot err, is the judge of all men, and himself can be judged by no man, hath power, as Christ's vicar, to dis- pense with all law, can forgive not only sins past, but for a lease of years to come ; even as the an- tichrist, of whom it is here foretold, he should " show himself that he is God." III. Whatever is affirmed of the antichrist, ver. 6, 7, is verified also in the pope ; for, first. It was the pope's power, the growth whereof in Rome and Christendom was hindered hy the Ro- man empire, and which was advanced by little and little towards its full height, as the credit, power, and authority of that empire did weaken and decay ; the truth whereof is abundantly con- firmed by history, and acknowledged by papists themselves ; even as it is here foretold, that the credit and authority of the Roman empire did for a long time retard the antichrist's growing great- ness, and that the antichrist's power should rise upon the ruins of that empire : " Ye know what withholdeth that he might be revealed," and " he will let until he be taken out of the way." (See the Exposition.) Secondly, A great many of popish errors were already hatched in the apostle's EXPOSITION OF II. THESSALONIANS. time, as that men are not justified by faith only, but also by works, Gal. ii. 16; that we must commend ourselves to God by the ministry of angels, and for that end give them religious worship. Col. ii. 18 ; that we must abstain from certain kinds of meat, Col. ii. 21, and church- men from marriage ; that we ought to subject ourselves to the wills of men in the use of things indifferent, Col. ii. 20 ; and that superiority of power in one churchman over the rest is a thing convenient and desirable, 3 John 9, which, and such like popish errors, did then work secretly and underground towards that height of credit and authority which they afterwards attained. Even as it is here shown that the " mystery" of antichristian tyranny and doctrine did " work already" in " Paul's" time. Thirdly, popish errors, though most gross in themselves, yet are covered over with such fair pretences, that hardly can the poison which lurketh in them be at first discerned; unity is pleaded for, as the founda- tion of their hierarchy ; a pretext is made of hu- mility, for pressing the invocation of saints and angels, and of sending our suits by their medi- ation to God. Their doctrine of merit and jus- tification by works, and not by faith only, is pressed as the only mean of exciting to dili- gence in duty, and especially in the works of charity. They press pilgrimages, penances, ab- stinence from meats, voluntary poverty, vows to lead a single life, under the plausible pretexts of attaining thereby to more than ordinary sanctity, mortification of the flesh, and such like ; even as the antichristian doctrine and tyranny is here called a mystery : " The mystery of iniquity doth already work." (See the Exposition.) And, Fourthly, Whatever popish doctrine, as it is' popish, pretend to of more than ordinary sanc- tity, yet the native issue and result of all in those who do receive it, is nothing else but impiety and iniquity. Their vows of voluntary poverty do, in the nature of the thing, drive them to idleness, beggary, and to live upon the labours of others : vows of leading a single life are accompanied with fornications, adulteries, and all manner of uncleanness in those who have not the gift of continency. Their vows of blind and absolute obedience to their superiors do drive them to murder kings, and perpetrate other most despe- rate villanies, and to think they merit heaven by so doing, if their superiors do enjoin them. Their strict penances, pilgrimages, and fastings from certain meats on certain days ; their auricular confessions ; do cast them loose to live at random in other things, as thinking they have already made satisfaction to God by those things, and knowing how to make up with a little pains whatever yet is lacking, even as the antichris- tian doctrine is here called " a mystery of ini- quity." IV. Whatever is affirmed of the antichrist, ver. 8, is also verified in the pope ; for, first, it is maintained by bis flattering followers, that he is above law, taketh law from none, and giv- eth law unto all ; that he may dispense with God's law, of wrong make right by correcting aad changing the law, even as the antichrist, who is here said to be that " wicked," or lawless one. 2. The pope, after long wrestling in the dark, hath at last, after some hundreds of years since, attained to an incredible height of power in the whole Christian world, by his being possessed with the power of both swords, but chiefly in the city and territories of Rome, where he is abso- lute lord and master, ever since the Roman em- pire did lose all interest in Europe, as history doth make clear; even as the antichrist is said here to be revealed immediately after the weak- ening of the Roman empire : " And then shall that wicked one be revealed." To which add, that seeing the antichrist must be already come, as I proved in Doct. 1 from this verse, what power is there, or hath been, to whom all his characters here and elsewhere mentioned, do agree so well as to the pope ? 3. Since the first beginning of refoi-mation from popery, the power and credit of the pope hath been much wasted, and by little and little consumed by the powerful preaching of the gospel, through which his errors, tyranny, superstitions, and idolatry, have been discovered to the world, and openly disavowed by the re- formed churches ; even as it is here foretold, " that the Lord shall consume antichrist by the breath of his mouth." 4. However the power and credit of the pope, and of his erroneous doc- trine, be much weakened, yet so many and strong are those engines which he employeth to defend his tottering kingdom, and so small ground hath been gained upon him these sixty years last past, that there is little appearance he shall meet with a full and final overthrow in haste, or before the time of Christ's second coming ; even as it is here foretold, there will be some- what of antichrist in the world until then, " which Christ shall destroy with the bright- ness of his coming." Lastly, whatever is affirmed of antichrist, ver. 9 — 12, is also vei'ified in the pope; for, first, histories do testify a great many popes have come to the popedom by sorcery, and express co- venanting with the devil for that end, by simony, by poisoning their predecessors, or others who stood in their way, and by such other devilish arts, wherein, as in several other things, besides j those, Satan hath been extremely active to ad- ] vance popes and popery ; even as it is here affirmed of antichrist, "whose coming is after the working of Satan." Secondly, a singular mean and help by which the pope, and popish ' doctrine, have come to credit and respect in the Christian world, is, signs and wonders alleged to be wrought by him and his followers ; this being ' their usual way, when other proofs do fail, to fly | to miracles to confirm their superstitions and idolatries, so that there is scarcely any famous church, image, or statue, or founder of any new religious order, or any monastery or religious place which is not famous by some one or other miracle, and some of them for many reported to be done by them, and in them, yea, they make the glory of working miracles a mark of the true church ; even as it is here foretold of antichrist, th;,t his "coming," credit, and advancement, should be " with all power, signs, and wonders." Thirdly, popish miracles are all but false and lying wonders, given out and supposed only to be such, in so far as, 1. Some of them are but mere jugglings, and found to be such, as when CHAPTER II. they affirm their images to have spoken, issued drops of blood and sweat ; that poor souls have come creeping and crying out of purgatory, be- moaning their case, which have either been effectuated immediately by Satan, or by subtle conveyance and sleight of hand, which hath sometimes been discovered, and the spirit taken, whipped, and laid in the stocks, for his impos- ture. 2. Some of them have been truly done, but not true miracles, as not exceeding the power of all natural causes, as when they affirm that some diseases have been cured by the touch of their superstitious relics ; now, how easy is it for Satan to take off and cure a disease, which, through God's permission, he hath laid on; espe- cially seeing many such like seemingly mira- culous cures have been effectuated by devilish art among the heathens. And, 3. All of them are made use of to confirm their erroneous doc- trines and superstitious practices, as their wor- shipping of relics, prayer for the dead, invocation of saints, purgatory, &c., and consequently all of them but false and seeming miracles ; even as it is here foretold of antichrist, that " his coming should be with signs and lying wonders." Fourthly, the popish doctrine, wherein it differs from the doctrine of the reformed churches, is nothing but a heap of untruths, driving the raaintainers of it to impiety against God, in idol- atry, superstition, breach of vows, and perjuries ; and to unrighteousness against man, in unnatu- rality, disobedience to parents and lawful su- periors, under religious pretexts, in prefex-ring fornication and uncleanness to the bed undefiled in marriage, in justifying Jesuitical equivoca- tions, and speaking, yea, and swear'ng untruths, and such like, which hath been abundantly made out by the reformed divines in their writings to that purpose : even as the doctrine of the anti- christ is here called " unrighteousness," or a doc- trine of untruths tending to unrighteousness and sin of all sorts. Fifthly, the pope doth not avow or profess himself an enemy to truth and Chris- tian religion, but rather the prime pillar of it, even Christ's vicar on earth, the servant of the servants of Christ, by which and such like spe- cious pretexts he hath undermined truth, and established error in its place ; even as it is here foretold of the antichrist, that he should not openly avow his doctrine to be contrary to gospel truth, but labour by deceitful tricks and fair pre- texts to make the world believe his doctrine to be truth, " even by all deceivableness of un- righteousness." Sixthly, innumerable almost are those subtle devices and deceiving jugglings, which are made use of under papacy to persuade the world to embrace their erroneous and un- righteous doctrine, such as, strong and false alledgances of their unity among themselves under one head, of the antiquity of their doc- trine, the consent of the fathers to it, the uni- versality of it, which is no more in effect but that all the world did once wonder after the beast, Rev. xiii. 3 ; besides that their doctrine and worship is so framed, as to comply with men's corrupt lusts, and to fit every humour. If men be lazy idlers, they place them in monas- teries ; if ambitious or covetous, there are places of preferment and profit to catch them ; if vo- luptuous and licentious, they may for a little money have pardons and dispensations ; if quiet, and cannot endure the world's trouble, there is a solitary life in some hermitage prepared for them ; if a man dislike his wife, let him enter religious orders, and he is delivered from her ; if of a pragmatic stirring disposition, there are employments of compassing sea and land, to gain a proselyte, waiting for him. There are flat- teries and taking allurements for men of spirit, who will not be boasted ; and boasts, and threats of curses and excommunications, for men of a more folding temper : in a word, whatever a man's humour can fancy, there is somewhat in popery to satisfy it, and make men believe of themselves that they are singularly devout, when they do but feed their carnal humours ; even as it is here foretold of the antichrist, that he should come not with some, but " all deceivableness of unrighteousness." Seventhly, though the power of the pope, for many ages, was most dreadful and absolute through all Europe, yet it was not unlimited ; there being always some in every age (as papists themselves do sometimes confess, and history maketh clear) who never yielded to take on his yoke, but one way or other testified against his tyrannical usurpation, and damnable soul-destroying doctrine : even as it is here fore- told that some should be exempted from the anti- christ's defection, for he was only to prevail in " those who perish." Eighthly, the members of the popish church had in all ages the truth of the gospel tendered to them, at the first beginning of the pope's apostasy and open tyranny more clearly, in following ages more darkly, what, by somewhat they heard of Christ's nativity, pas- sion, resurrection, &c., expounded to them, ac- cording to the custom, at their great festivals, and what by the testimony, or report of that tes- timony, which dying martyrs or other confessors gave to truth, whereof there were some almost in every age ; and yet they did not receive or be- lieve the truth, especially those truths relating to the authority, sufficiency, and perfection of Scrip- ture, to the fulness of Christ's satisfaction and merit, and the complete discharging of all his ofiBces, the justification of sinners by the right- eousness of Christ imputed to them, and received by faith alone, and such other truths controverted betwixt them and us : yea, neither believe they any truth because of the authority of God reveal- ing it in Scripture, but because of the pope's au- thority, which only makes Scripture to be Scrip- ture, and worthy of credit unto them, and there- fore cannot be said to believe any truth at all, seeing their faith is only human, grounded upon the authority of man ; even as it is here foretold of antichrist's followers, that " they received not the truth in love," when it was offered to them, and that "they believed not the truth." Ninthly, hugely gross errors and superstitious fooleries are maintained by the pope and his followers, for necessary truths and acceptable pieces of divine worship, as may be seen in their apish toys, foolish gestures used at mass, in their doctrine of transubstantiation and indulgences ; and such is their incorrigible obstinacy in these, against clear evidence of Scripture, yea, and of common sense and reason, that it cannot be conceived rational 484 EXPOSITION OF II. THESSALONIANS. men would be so infatuated and stupid, except they were judicially plagued of God, by giving them over to the power and prevalency of error and delusion, even as it is here affirmed of anti- christ's followers, "that God shall send them strong delusion, that they should believe a lie." Tenthly, as popish doctrine, wherein it diifereth from us, is but a bundle of lies, which is abun- dantly proved by the reformed divines, so this doctrine of lies is believed by the generality of the popish church as the very truth of God, with a firm assent, and without all contrary doubt ; so that some of them, being given over to the power of delusion, will choose to die for it, at least to suffer loss of goods, before they re- cede from it : even as it is here foretold of anti- christ's followers, that " God shall send them a strong delusion, that they should believe a lie." Eleventhly, many of the pope's deluded followers have their consciences so seared, that they rest their souls upon the faith of popish errors, draw a kind of comfort and satisfaction from them, and have an infinite delight in the most fond and foolish of all their superstitious performances, as thinking they thereby do God good service : even as it is here foretold of antichrist's fol- lowers, that " they should have pleasure in un- righteousness," or erroneous and unrighteous doctrine. And now, to shut up this second part of the chapter, I may confidently resume the former assertion, as a clear conclusion from what is already said, that seeing all the characters of the man of sin, here described, are verified in the pope of Rome, ever since he usurped the fulness of power in all causes, both human and divine, which he hath now for a long time exercised, therefore he hath been, and yet is, that " man of sin," that "child of perdition," and the very anti- christ who is here described. Ver. 13. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the be- ginning chosen you to salvation through sanctification of the Spirit and belief of the truth : The apostle, in the third part of the chapter, doth comfort and confirm those believing Thes- salonians, and in them all sincere believers, through all ages, against the terror of the fore- mentioned dreadful prophecy; and this three ways. The first, (which is propounded by way of thanksgiving to God, see chap. i. .3,) is the certainty of their salvation, grounded upon God's decree of their election, whereby he had " chosen them " (passing by others, as the word implieth) to the enjoying of salvation, or perfect blessed- ness in heaven, 1 Pet. i. 2 — 4, which decree of election is described from several things, which do all of them conduce to their confirmation and establishment. 1. From the cause moving God to it, implied in the word " beloved," it was no- thing without himself, (see upon Eph. i. 4. Doct. 7,) but his love to them, which made him choose them. 2. From its antiquity : it was " from the beginning," or, from eternity, as he explains himself, Eph. i. 4. 3. From the means " through" which it is brought to execution, first, " sancti- fication " wrought in them by the " Spirit " of God, mentioned before faith, (though it be a fruit of faith. Acts xv. 9,) because it doth first appear to us, James ii. 18, (see what this sancti- fication is, upon 1 Thess. iv. 3). Secondly, " be- lief" and faith, (see what this grace is, 1 Thess. i. 3,) called " belief of the truth," because it hath respect unto, and relieth upon the truth, chiefly of the gospel, Mark i. 15, in which Christ is offered, 1 Tim. iii. 16. DOCTRINES. 1. As the truly godly, beloved of God, do most suspect their own strength, and are most afraid of their own weakness, upon hearing of approach- ing trials, when the unrenewed fool rageth and is confident, Prov. xiv. 16 ; so it is the duty of Christ's ministers to provide the liOrd's people with suitable and seasonable grounds of consola- tion from the Word of truth, to underprop them, lest their suspicious and fears do end in heartless fainting and discouragement ; for Paul, foresee- ing that the godly would be most afraid at the terror of the former prophecy, doth set himself to comfort and confirm them. " But we are bound," &c. 2. It is the duty of those who have obtained mercy from the Lord, so to look upon the dreadful judgments, spiritual or temporal, which are inflicted by God upon others, as that they may therein read, and thankfully acknowledge, their own obligation unto the Lord, who dealetli otherways with them ; for Paul, being to men- tion the preservation of those believing Thessa- lonians from the dreadful judgments formerly spoken of, will not do it but by way of thanks- giving to God, that therein they may see their own duty. " But we are bound to give thanks to God alway for you." 3. The more of sanctifying grace, and of other testimonies of God's special love, is bestowed upon a people, the greater obligation is thereby laid upon their faithful pastors to bless the Lord on their behalf; for Paul seeth himself bound to give thanks to God, because God had " chosen " them, &c. See more upon this ground, chap, i. 3. But, 4. The more a man is beloved of God, ho ■will be the more afraid of antichrist's apostasy, and may the more confidently expect that he shall be preserved from it : for they were " be- loved" whom Paul supposes here to be most afraid, and whom he here confirms, and partly from this, that they were " beloved of the Lord." 5. As the elect are above the peril of total and final apostasy, so the ground and reason of their preservation from it is not in themselves, in the strength or firmness of their resolutions, but in the Lord's unchangeable decree, whereby he hath chosen them to eternal life. This is that foun- dation of the Lord which standeth sure, 2 Tim. ii. 19, and therefore they cannot so fall as to pei'ish ; for he confirms them against the fears of falling away, from their election : " Because God hath from the beginning chosen you to salvation." CHAPTER II. 485 6. It is the Lord's allowance that the godly elect should study to make their election sure, and attain to the assurance of it, as that which proveth a powerful preservative, as against other sins, 2 Pet. i. 10, so chiefly against antichristian errors : for if they do not attain to the knowledge of their election, how can they draw comfort and matter of confirmation from it, as the Lord allow- eth them to do here ? " Because God hath from the beginning chosen you to salvation." 7. As God's decree of election before time is accompanied with the fruits of saving grace in the elect, begotten in them by the Spirit of God in time, so it is neither possible, nor yet needful for attaining the knowledge of our election, to dive into the depth of God's eternal decree about us, at the first step, but we are to search and try if those fruits and effects of God's electing love be yet wrought in us, and from these conclude that we are elected; for the apostle speaks of faith and sanctification as the fruits of election, by which, and by effectual calling, mentioned ver. 14, a man may gather he is elected : " He hath chosen us through sanctification and belief." 8. As the Lord will infallibly bestow salvation upon the elect, because he hath chosen them to it, and the counsel of the I^ord must stand, Prov. xix. 21 ; so he bestoweth salvation upon none who are destitute of faith aud sanctification, the means appointed of God for leading to it : " He hath chosen you to salvation," saith he, " through sanctification and belief." 9. WTiomsoever God hath elected to salvation, he hath also, in that same decree, elected them to faith and sanctification, and therefore the fore- sight of those was not a motive inducing God to elect one more than another; they were good things decreed to be given unto us, and conse- quently were not foreseen to be in us before he decreed them for us : " For he hath chosen you to salvation through sanctification and belief" 10. As faith and sanctification go always to- gether, the former being the fountain of the latter, and the latter again an evidence of the former, Gal. V. 6 ; so the motions of God's sanctifying Spirit are always conformed to God's revealed truth, and directed by truth as it is apprehended by faith ; and all other motions which are not such, are not of God, whatever they pretend to, Isa. viii. 20 : for he joins " sanctification of the Spirit and belief of the truth " together, Ver. 14. Whereunto he called you by our gos- pel, to the obtaining of the glory of our Lord Jesus Christ. For their further comfort and confirmation from the former ground, he doth here give an evidence that God had chosen them to salvation, even this, that God had effectually "called" them; or, having renewed their wills, Ezek. xxxvi. 27, had by his omnipotent power, Phil. i. 6 ; ii. 12, 13 ; made them willingly apply themselves, Psa. ex. 3, to the attaining of those things "whereunto" they were called ; to wit, salvation, sanctification, and faith, mentioned ver. 13, to which the first word of this verse doth relate. Which effectual call- ing is set forth, first, from the external mean by which it had been brought about ; to wit, the preaching of the gospel, called " Paul's gospel," because he was intrusted with the dispensing of it to them, 1 Thess. ii. 4. Next, from the utmost end of their calling ; to wit, their " obtaining " that "glory " in heaven which the " Lord Christ"' hath purchased, and the same, in some respect, for kind, though not for measure, with that which he himself enjoyeth, Phil. iii. 21, 1 Cor. vi. 2, 3. DOCTRINES. 1. A man can draw no comfort or confirmation from God's decree of electing him to salvation through sanctification and faith, except he ac- tually apply himself to walk in the way which leadeth to salvation ; for he makes the strength of the former consolation and confirmation lie in this, that they were effectually called to sanctifi- cation, and consequently had betaken themselves to walk in that way, " whereunto he called you." 2. It is not in the power of fallen man to do so much of himself, though heaven be offered and the way chalked out which leadeth to it, as to betake himself to walk in it, except the Lord in- cline him powerfully so to do, and by his omni- potent arm draw him that so he may run after him. Cant. i. 4 ; for he saith it was the " Lord who called them thereunto." 3. However this effectual excitation of sinners, and engaging them to enter the way of salvation, be the work of God alone ; yet he maketh use of the gospel preached by his sent ministers, as an outward mean, at or after the preaching whereof he ordinarily doth work powerfully in the hearts of the elect : for he saith, " whereunto he called you by our gospel." 4. As the state of salvation to which the elect are chosen is altogether glorious, comprising what " eye hath not seen, nor ear heard, nor ever en- tered into the heart of man to think upon," I Cor. ii. 9, so the glory to be enjoyed in that state is the result, not of our endeavours or merit, but of Christ's purchase, and a piece of that glory which Christ in his human nature enjoyeth, who hath gone to heaven for this very end, that where he is there we may be, John xiv. 3 : for therefore is it called " the glory of our Lord Jesus Christ," to the obtaining whereof we are called. 5. Though heaven and glory be purchased by Christ, and designed for the elect in God's eter- nal and unchangeable decree, (see ver. 13,) yet none attaineth to the actual possession of it, but such as are effectually called and drawn out of nature to the state of grace, and all such shall at last attain it ; grace here being a most infallible forerunner of glory hereafter: for he saith, he hath " called you to the obtaining of glory." Ver. 15. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. He confirms them, secondly, by exhorting them that "therefore," to wit, because there was an apostasy to be, ver. 3, and God's electing love was made known unto them, ver. 13, 14, that therefore, I say, they would stand fest and con- stant in the truth, without yielding ground, as 486 EXPOSITION OF II. THESSALONIANS. stout soldiers, (from whom the word is borrowed) which he further explaineth by exhorting them " to hold," as it were by both hands, and against all opposition, " the traditions," or things delivered by him, as the word signifieth, to wit, the ex- hortations and doctrines, both concerning faith and manners, which they had received from him and " were taught " by him, " whether by word," when he was present with them and preached to them, or by this and the former " epistle " writ- ten by him, when he was absent from them. DOCTRINES. 1. The doctrine of election, and assurance of salvation grounded upon election, doth not make exhortations to duty, reproofs, and threatenings in case of neglect of duty of no effect and useless ; in so far as those are means appointed by God for making the elect persevere in the way which leadeth unto that salvation, to which they are appointed : for notwithstanding of what he wrote of election and the infallible evidence of their election, ver. 13, 14, he doth here exhort them " to stand fast and hold the traditions." 2. As the dreadfulness of approaching hazard should not make us lose heart and sit down dis- couraged, so the faith of through-bearing, flow- ing from assurance of our election, is so far from being, in its own nature, a pillow for carnal secu- rity, that, upon the contrary, it doth forcibly en- courage and excite to duty in the face of danger, as knowing our labour shall not be in vain in the Lord : for from what he spoke of the future apostasy, and the evidence they had of God's electing love, he exhorts them, " therefore, bre- thren, stand fast, and hold," &c. 3. Even the elect themselves have been and will be strongly assaulted by antichrist, and in no small hazard to be drawn away with his anti- christian errors, except they stand fast as men of courage, and employ the uttermost of their wit and strength to defend the truth of the gospel against those dreadful terrors and subtle snares which antichrist and his emissaries do make use of to drive them and draw them from it : for so much is implied while, speaking to the elect with relation to the assaults of antichrist, he exhorts them to stand as stout soldiers, and to hold the truth, as it were with both hands, against all op- position, as the word signifieth, "therefore, bre- thren, stand fast and hold," &c. 4. The apostasy of many from the truth, and the prevalency of error, is so far from being, in reason, a motive to make us think the less of truth and to follow the drove, that it ought to make us love truth the better, cleave to it more firmly, and become more rooted in the faith of it, that so the storm which bloweth others up by the roots may not unsettle us : for from what he spoke of a general apostasy to come, he exhorts them that " therefore they would stand fast and hold the traditions." 5. There is no ground here to establish the authority of popish unwritten traditions, as a par- tial rule of faith and manners of equal authority with the written word of God ; for though some of those traditions here mentioned were not writ- ten by Paul in any of these two epistles, yet they, as all other truths necessary to salvation, were committed, either before or after this, to sacred writ, 2 Tim. iii. 15, 17 : "Traditions which ye have been taught, whether by word or our epistle." Ver. 16. Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation, and good hope through grace, He confirms them, thirdly, by praying to God for them, that he would work those things in them which he was pressing upon them ; to wit, comfort and constancy. In which prayer he first layeth down some arguments for strengthening both his own and their confidence in expectation of an answer. The first is taken from that near relation wherein Christ and God, to whom he prayeth, did stand towards them. " Christ him- self" being " their Lord Jesus Christ," and " God their Father." The second from God's special love to them. The third from the fruits of his love already enjoyed: 1. Consolation; that is, ease of mind from, and encouragement of spirit against, all causes of sorrow ; which is actually attained by real believers at some times, Psa. xxvii. 1,2, and all such have sufficient grounds and reason for it always, Heb. iii. 17, 18, and the meanest measure of it enjoyed by any here is an earnest of that full and perfect freedom and ease from all sorrows and weights of sin and misery which they shall enjoy in heaven for ever, John iv. 14 ; and therefore is it called " everlasting consolation." 2. " Good hope ;" that is, both solid grounds of hope, and the grace of hope itself whereby we make use of those grounds, by ex- pecting all the good things which God hath pro- mised, Rom. viii. 25 : which two fruits of love are described from their common fountain, God's grace and favour, not only without, but contrary to our deserving,. Isa. Ixiv. 6. DOCTRINES. 1. That precepts and exhortations to duty do not infer a power in man's free-will to obey, see upon 1 Thess. v. 23, Doct. 2 ; for he here prayeth that God would work that in them which he hath presently pressed upon them, "now our Lord Jesus Christ himself," &c. 2. As it is the Lord's blessing and powerful working of his Spirit which maketh the word preached gain ground on hearts, 1 Cor. iii. 7 ; so it is the duty of ministers, and of people also, to deal with God in earnest by prayer for his pro- mised Spirit to accompany the word preached and make it lively ; seeing the Lord hath under- taken to give his Holy Spirit unto those who ask him, Luke xi. 13 : for Paul, having pressed com- fort and constancy, doth pray to God that he would " comfort and establish " them, and thereby teaclieth them to do the like : " Now our Lord Jesus Christ himself," &c. 3. That a man may stand fast, especially in try- ing times, there is more required than conviction of duty, or a fixed resolution to stand to his duty, Matt. xxvi. 33, 35 ; there must be also a con- tinued influence from the Lord, of cheerfulness, comfort and courage, otherwise all will be to little purpose ; for Paul seeth this necessary, and CHAPTER II. 487 therefore prayeth for it, " now our Lord Jesus Christ himself," &c. 4. That Jesus Christ is true God equal -with the Father appeareth from this, that not only he is one who hcareth prayer, the author and be- stower of all spiritual blessings which are here sought from him, and said to be already be- stowed by him, but also he is named before the Father, which certainly had been blasphemous if he were not also true God : " Now our Lord Jesus Christ himself, and God even our Father," &c. 5. That Christ is a distinct person from the Father, though one in substance with him, ap- pears from this, that they are here distinguished by Paul : " Now our Lord Jesus Christ himself, and God even our Father." 6. That God the Father is usually named be- fore the Son doth not infer any inequality be- twixt them, but only the order of subsistence and working which is among the persons of the blessed Trinity ; for here Christ the second per- son is named first, to show there is not any such inequality : " Now our Lord Jesus Christ him- self, and God even our Father." 7. That our prayers should be directed unto God only, (see upon Eph. i. 17, Doct. 3,) for so doth Paul always direct his : " Now our Lord Jesus Christ," &c. 8. Our prayers to God should not consist of multiplied petitions only, but ought to be fraughted with such arguments and motives for obtaining what we ask, as may strengthen our confidence in expectation of an answer; for such are the apostle's prayers : " Now our Lord which hath loved us, and given us," &c. 9. In seeking things needful from God, we should look upon him, not as standing disaffected to us, and at a distance with us, but according to the nearest relations, which we can reckon our- selves to have unto him ; for Paul eyeth Christ and God as his and their Christ and Father : " Now our Lord, and God even our Father." 10. The faith of God's special love doth strongly underprop the heart with confidence of a gracious answer in prayer, as knowing that love in God is communicative of any thing in God that is good and needful for the party loved, Psa. Ixxxiv. 11, and that seeing his love hath given Christ, which is more, he will not with- hold that which is less, Rom. viii. 32 ; for Paul doth strengthen his confidence from this ground, while he saith, " which hath loved us." 11. Our former receipts from God should be improved as helps and props for strengthening confidence in expectation of obtaining yet fur- ther from him, even whatever our necessities call for, and his glory shall require at our hand : this being the Lord's usual way, to do good be- cause he hath done good ; and therefore prayer should not be wholly stuffed with heartless com- plaints of what we want, there should be a mix- ture of humble and thankful acknowledgment also of what we already have, and an argument drawn from thence to plead for more ; for so doth Paul here : " Who hath given us everlast- ing consolation, and good hope." 12. It is only spiritual receipts, the experience whereof doth alone, and considered apart from receipts of any other kind, furnish us thus with an argument whereby to plead with God for more, those only being given as an earnest of ] further, Eph. i. 14, which temporal favours are not, but sometimes given of God in displeasure, ; and forerunners of his eternal wrath, Psa. xvii. 14; for it is only spiritual receipts from which \ Paul doth draw an argument here : " Who hath , given us everlasting consolation, and good hope." , 13. True and solid consolation against any thing which causeth grief is only that, which is accompanied with, and floweth from the well- I grounded and good hope of eternal glory : and whatever other comfort or joy a man enjoyeth, i it is not lasting, much less everlasting, but end- eth in greater grief, Eccles. vii. 6 ; for he con- ! joineth these two, " everlasting consolation and i good hope." 14. Then doth experience of bypast receipts strengthen much our confidence of receiving more, when we take up God's free grace and fa- vour without and contrary to our deserving as the cause of what hath been bestowed already ; in so far as hereby we find an answer to all those doubts, which do arise from our present unworthiness, and misdeservings, even this, the same free grace which overcame our misdeserv- ings then, will overcome them yet; for Paul while he makes bypast receipts plead for obtain- ing further, doth look on them as flowing from this fountain : " Who hath given us everlasting consolation, and good hope through grace." Ver. 17. Comfort your hearts, and stablish you in every good word and work. Next, in this prayer is set down what he prayed for ; first, the continuance and increase of the same comfort, which they had already re- ceived, ver. 16 ; next, "establishment," and con- stancy ; and this, first, " in every good word," that is, in the faith of good and sound doctrine, opposite to antichristian error, 1 Tim. iv. 6, which agreeth better with the preceding purpose of the whole chapter, than to expone it of their language and discourse. Next, " in every good work," or the practice of holiness in the whole course of their life. See what a good woi'k is upon Eph. ii. 10, Doct. 4, Hence learn, 1. That a man may stand stedfast in a trying time, he should by all means endeavour to keep his heart in a cheerful frame, by laying hold, with some measure of confidence, upon such grounds of consolation as the gospel affords, 1 Thess. iv. 18, habitual discouragement and dejectedness of mind being the usual fore- runner of defection, Heb. xii. 12, 13; for the apostle praying that " God would comfort and establish them," shows that a heart cheered up with the consolations of the gospel is the usual companion of constancy. 2. Not only are the first beginnings of grace from God, but also the daily increase and progress of grace in every degree and step, from the lowest to the highest ; for having shown ver. 16, that God had given them the beginnings of con- solation, he here prayeth for the increase of it: " Comfort your hearts," saith he. 488 EXPOSITION OF 11. THESSALONIANS. 3. Stability in the faith of true doctrine and in the practice of a holy life do mutually contri- bute one to another : and error in the point of truth is usually accompanied with some deviation in practice from the rule of a holy life : and pro- fanity of life doth of itself cast men loose to the embracing of such errors as may gratify their unmortified lusts, 2 Tim. iv. 3 ; for he prayeth that God would " stablish them in every good woi'd and work," jointly. CHAPTER III. In the first part of this chapter, the apostle doth press upon them four several exhortations to their duty. In the first whereof he exhorts them to pray for himself, and other faithful min- isters ; and that, first, for the progress of the gospel committed to them, ver. 1 ; next, for the preservation of their persons, vei-. 2. To which he subjoineth a seasonable comfort against their fear, ver. 3. In the second, he exhorts them unto obedience to his doctrine in general, ver. 4. In the third, to the love of God and patience in special, ver. 5. In the fourth, he chargeth them to censure disorderly walkers, or idle loiterers, and to abstain from intimate fellowship with them ; which charge is propounded, first, more generally, ver. 6, and accordingly prosecuted, to ver. 11, while he condemns their disorderly prac- tice ; first, because it was contrary to his own ex- ample, ver. 7, who laboured hard among them besides his pubhc preaching, ver. 8, that he might cast them a copy not to live idly, ver. 9. Secondly, it was contrary to his doctrine also, ver. 10. Next, he prosecutes this charge more particularly, to ver. 16 ; while he, first, describes those disorderly walkers from two of their pi'o- perties, idleness and turbulent curiosity, ver. 11. Next, he doth command them to quit both those vices, ver. 12 ; and thirdly, speaketh to those who walked orderly, first, exhorting them not to grow remiss in well-doing, notwithstanding of their many discouragements, ver. 13. Next, prescribing unto them how to censure delin- quents by excommunication, ver. 14 ; and how to use moderation towards the party censured, ver. 15. In the second part of the chapter he con- cludeth the epistle ; first, by praying for peace and God's presence to them, ver. 16 ; next, with his usual farewell wish, ver. 18. Having first shown for what use he did always write that part of his epistles with his own hand, ver. 17. Vek. 1. Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you : The apostle having made a transition from the preceding doctrine by the word "finally," implying as the original beareth, there did some- what yet remain necessary to be added, doth enter the first of his exhortations ; wherein he beseecheth them lovingly as "brethren" to " pray " for him and his colleagues, and conse- quently for all other faithful ministers. Parti- culars to be prayed for are two : the first is in this verse, and hath respect unto the gospel, here called the " word of the Lord," (see upon Phil, i. 14, Doct. 1,) which is intrusted to ministers, 1 Thess. ii. 4 ; and concerning it, they were to " pray," first, that it might " have free course," or (as it is in the original) might " run," that is, be speedily propagated far and near, and all things removed out of the way which might hinder its course. Next, that it might be "glorified," even as it was with those Thessa- lonians, that is, not only be mightily prevalent in converting many to God, whereby the glorious power of God working by it should be seen and acknowledged, 1 Cor. xiv. 25, but also the pro- fession of the gospel might be adorned with the answerable fruits of a holy life in those who hear it, which brings no small glory and credit to the gospel. Tit. ii. 10, as the profane life of pro- fessors doth dishonour it, 2 Pet. ii. 2. DOCTRINES. 1. See a doctrine from the word, " finally," or "furthermore," upon 1 Thess. iv. 1, Doct. 4, " finally, brethren." 2. Most eminent Christians for gifts and graces are usually most sensible of their own wants, and so far from undervaluing others, be- ing compared with themselves, that they highly prize what worth is in them, and can pleasantly stoop to receive some spiritual benefit and ad- vantage from them ; for though Paul did exceed them all in spiritual endowments, yet he most affectionately seeketh the help of their prayers : " Finally, brethren, pray for us." 3. Ministers should so lay out and employ what stock of gifts and graces they already have for the good of the Lord's people, as that they jointly endeavour by all means, of reading, me- ditation, 1 Tim. iv. 13, 15, and of prayer by themselves, 2 Cor. vii. 5, and of others, to ac- quire a new supply of strength and furniture for enabling them to their work, lest otherwise they run di-y, and have little or nothing to say unto any good purpose, 1 Tim. iv. 15 ; for Paul having instructed them, and prayed for them in the former part of this epistle, doth now beseech them to deal with God, for a new recruit of fur- niture for him ; " Pray for us." 4. As it is the duty of Christian brethren mu- tually to pray for, and to require the performance of this duty from one another, so the most effec- tual way for engaging others to pray for us, is to make them know we pray for them, and that we esteem of them as such whose prayers are some- what worth ; for Paul being to crave the help of their prayers, did show, chap. ii. ver. 16, that he prayed for them, and doth here show he esteemed them as " brethren," that hereby he may engage them : " Brethren, pray for us." 5. The great care of a faithful minister, and that which lieth nearest to his heart, and which of any other thing he recommendeth most to the care of others, is, not so much his own personal respect or preservation from hazard, as the suc- cess and thriving of the gospel by the blessing of God upon his pains, and the pains of others ; for CHAPTER III. 4S9 this it is he recommends unto them to be prayed for in the first place, and the care of his own person but in the second. " Pray for us," saith he, " that the word of the Lord may have free course." 6. It is the duty of the Lord's people and ser- vants not only to give the gospel countenance and entertainment where it already is, but also to have enlarged desires, seconded with the ut- most of orderly endeavours, for the spreading and propagation of the gospel unto those places where it is not; for this is it that Paul woidd have them to pray for here, even " that the word of the Lord may have free course." 7. So great and many are those obstructions cast in by the devil and men in the way of the gospel's progress, Acts x. 23, that no human en- deavours, nor any thing else except the omnipo- tent power of God, can fully remove them ; for he seeth a necessity of prayer to God, " that the word of the Lord may have free course." 8. It is the duty of ministers and people not only to endeavour that the gospel may run through the tongues and ears of many, and out- ward subjection be rendered to it, but also that it be received in hearts, and that so much be testi- fied by the holy life and conversation of those who do receive it : neither are they to rest satis- fied with tlie former without some promising evidences of the latter: for he will have them to pray not only that the gospel may have free course, but also that it " may be glorified." See the Exposition. 9. That the word of the Lord hath prevailed mightily with ourselves, and carried us captive to the obedience of it, should serve us both as an incitement to deal with God in behalf of others, that they may be gained in like manner, seeing grace is not envious, 1 Cor. xiii. 4, and for a ground of hope that our labour of that sort shall not be in vain in the Lord : for that he may in- cite them to pray for others with confidence, he minds them how the gospel had prevailed with themselves : " Even as it is with you," saith he. Ver. 2. And that we may be delivered from unreasonable and wicked men : for all men have not faith. Here is, first, the second particular to be prayed for, and it respecteth the person of Paul, and of other faithful ministers, concerning whom they were to pray that they might be preserved and delivered (to wit, so long as God had any work for them, 2 Sam. xv. 25, 26,) from the cruelty and snares both of open and secret enemies, who are here called, first, " unreasonable," that is, men demented, whom no reason could satisfy, or (as the Greek word implieth) " men of no abode," possibly the vagrant Jews, or men unworthy to have any place or respect among men. Next, " wicked," that is, men of a vicious life, or, more particularly (as the original also implieth) men desirous of trouble, and procuring trouble to others. Secondly, he gives a reason why this petition for their delivery and preservation was necessary, and also hints at the cause of men's absurdity and wickedness presently spoken of; to wit, because many, even of those within the visible church, had not the grace of saving faith ; and leaveth it unto them to gather that no good was to be expected from such to Christ's faithful ministers. DOCTRINES. 1. Not only the gospel which ministers do carry, but also the persons of ministers for the gospel's sake, should be respected and cared for, both by themselves, and by the Lord's people of their charge. Those earthen vessels should be regarded because of the precious liquor contained in them ; for Paul having recommended unto them to pray for the spreading of the gospel in the first place, doth now enjoin them to pray for the preservation of his person and of other faith- ful ministers in the next. " And that we may be delivered," saith he. 2. As faithful ministers may always look to meet with opposition, so they who oppose them most, and the work of God in their hands, are usually men of turbulent spirits, unreasonable carriage, and for one bad property or other some- what infamous, even such as Paul's opposites here spoken of; " That we may be delivered from unreasonable and wicked men." 3. Wherever a spirit of opposition against the public ministry doth enter, it turneth malapert and shameless, so that no eminency of parts, of place, or unblameableness of life in Christ's mi- nisters, can prove a sufiicient sanctuary to shelter them from it : for Paul was eminent for all those, and yet those absurd and shameless men did create trouble and hazard to him : " That we may be delivered from unreasonable and wicked men." 4. The visible church hath always in it a mixed multitude of good and bad, wheat and tares. Matt. xiii. 24 ; neither have the labours of the most eminent ministers been ever, for what appeareth, so far blessed of God, as to be the means of conveying saving grace unto all who heard them ; for he showeth that even in that time when the apostles were preachers, " all men had not faith ;" and this must be understood of men in the visible church, for they knew snfii- ciently that all others who were without the church had it not. 5. As the grace of saving faith doth power- fully restrain a man's turbulent, sensual and irra- tional afiections, so any other restraint, where this is wanting, will prove but weak to keep them at under, if a suitable temptation be once presented ; for he makes their want of faith the cause of their unreasonable, turbulent and wicked carriage : " For all men have not faith," saith he. 6. As the grace of faith is not bestowed by God upon all who hear the gospel, but upon some only, even the elect. Acts xiii. 48, so it is a speaking evidence that guch have no faith who prove shameless, absurd and turbulent in their opposition to faithful ministers, and to the work of God in their hands : for he maketh their op- position flow from their want of faith : " For all men have not faith," saith he. Ver. 3. But the Lord is faithful, who shall stablish you, and keep i/ou from evil. 490 EXPOSITION OF II. THESSALONIANS. The apostle doth here encourage them against their fear of falling from truth, which he foresaw would readily arise from what he presently spoke, of the many open and secret enemies to truth, and to the sincere preachers and profes- sors thereof; as appeareth from the adversative particle " but :" and he encourageth them by ! assuring them that God would, first, stablish or I confirm them in good, so as they should not totally nor finally fall from it, 1 John iii. 9. 2. Most carefully keep them, as a prison is kept, as I the word implieth, " from evil," that is, from ' Satan that evil one, together with all his evil and mischievous devices, even every evil work, 2 Tim. iv. 18, to wit, so as sin should not have dominion over them, Rom. vi. 14. The truth of all which is confirmed from this that " God is faithful," one who may be trusted, and will perform what- ever he hath promised ; where he supposeth that God hath promised never to leave them, who have once sincerely closed with him, according to John X. 28, and therefore his faithfulness must be engaged to establish and keep them. DOCTRINES. 1. As the truly godly, upon the apprehension of any pinching hazard, are of all men aptest to be discouraged with thoughts of their own weak- ness, 1 Sam. xxvii. ] , so it is the duty of every faithful minister carefully to foresee what may prove discouraging to any such, and tenderly guard against it ; yea, such should be his tender- ness in this, that their hazard should make him in a manner forget his own : for though the rage of enemies was mainly bent against Paul's own person, yet he is more taken up how to guard against the discouragement of the Lord's people, which he foresaw would arise from it, than to provide for his own safety. " But the Lord is faithful," saith he, " who will stablish you." 2. Then doth a minister wisely guard and underprop the Lord's people against discourage- ments arising from their own apprehended weak- ness, when he doth not labour to possess them with the contrary thoughts of their own strength, which indeed is none, 2 Cor. iii. 5, but rather confirming whatever thoughts they have of that kind, he doth fasten them upon the power and faithfulness of God for their support ; for so doth Paul here : " But the Lord is faithful," saith he, " who will stablish you." 3. That God's fidelity is impledged for the performance of his promises, see upon 1 Thess. V. 24, Doct. 5, " for God is faithful." 4. The final perseverance of believers in good, and their preservation from evil in the extent mentioned in the exposition, is absolutely pro- mised, and most undoubtedly shall be performed : for the impledging of God's faithfulness for it, iinplieth that it is a thing promised. " But God is faithful who shall stablish you," &c. 5. The infallible perseverance of the saints in good, and their preservation from evil, doth not flow from the nature of grace in itself, which is but a created quality, and may be cruslied if there were not some external help to underprop it. Rev. iii. 2 ; nor yet from any fixedness of their own resolutions, which are in themselves but change- able, Jer. XX. 9, but from the power of God, who standeth engaged to bear them through against all opposition in the contrary. " But God is faithful," saith he, " who will stablish you." Ver. 4. And we have confidence in the Lord touching you, that ye both do and will do the things which we command you. Here is his second exhortation, wherein he doth most effectually, though indirectly, incite them to obey the doctrine delivered by him in general, as the rule of their life and conversation, while he professeth his charitable " confidence," grounded " upon the Lord" and his grace, of their present and future obedience to what he had commanded them in the name and authority of Jesus Christ, as the word in the original doth imply. See upon 1 Thess. iv. 2. Understand him here to speak, first, of the present obedience of the most part, as to the main of his injunc- tions, though in some things they were defective, as appeareth from ver. 6, &c. ; and, secondly, of the fewer, though better part, as to all his in- junctions in general ; and, thirdly, of them all as to their future obedience, whereof he was cha- ritably confident, though for the present, as said is, they were in some things blameworthy. DOCTRINES. 1. It is the duty of ministers towards the Lord's people of their charge, and of all Chris- tians mutually towards one another, charitably to believe and hope the best of their inward good condition and perseverance in it, where there are any probable, though not infallible, evidence ; for charity thinks no evil, 1 Cor. xiii. 5. Thus Paul had confidence that they both did and would do, &c. 2. We ought to ground our charitable confi- dence of people's perseverance in well-doing, not in themselves whatever be their present goodness, (for all men are weak. Matt. xxvi. 41, and liars, Rom. iii. 4,) but in the Lord, who alone can powerfully incline their hearts to good and pre- serve them in it ; for Paul had confidence, not in them, but " in the Lord" concerning them. 3. It is a singular piece of ministerial prudence for a minister, in some cases, and when he hath to do with some people, especially those in whom he seeth any appearance of good, and yet an apt- ness not to be discouraged with the bad thoughts which discerning gracious men may have con- cerning them, to point out to such their duty, and to incite them to it, rather by showing his charitable thoughts of their present and future obedience, than by a rigid pressing of their duty on them, joined with an upbraiding of them for some present neglects, and his professed diffi- dence of their amendment in time coming; for Paul incites them to obedience by professing the confidence he had of them. " And we have con- fidence that ye both do and will do." 4. It is the duty of people to improve what place they have in the charity of faithful minis- ters or discerning Christians, as a spur to incite them to further diligence, and to walk answerable to that esteem which others have of them, and not to rest upon it, as if having it they had CHAPTER III. 491 enough ; for Paul doth express his charitable confidence of them, that they may be thereby incited to their duty : " We have confidence that ye both do and will do." 5. As the life of a Christian is more in prac- tice and in doing, than in profession and word- speaking, so the rule of their practice is not the example of others, Exod. xxiii. 2, nor yet the dictates of their mother-wit or natural reason, ! Rom. i. 21, 22, and much less, the sway and in- clination of their corrupt affections, Isa. Ivii. 17, but the word of God, and those injunctions of his sent ministers, which they, as his lion- heralds ] do press upon them from him : for he expresseth the Christian man's exercise, by doing what he commanded them in the name and authority of Jesus Christ : " Ye both do and will do the ; things which we command you," saith he. j 6. The practice and obedience of Christians according to the forementioned rule, must be both universal, extending itself to all that is commanded, and constant, so as not only they i begin well, but also continue unto their journey's end ; for so was their obedience : " We are con- fident ye both do, and will do the things which we command." I i I Ver. 5. And the Lord direct your hearts into the love of God, and into the patient wait- ing for Christ. Followeth his third exhortation, whereby, ' while he prayeth the Lord to "direct their hearts," or make them straight, he doth also in- directly incite them to the exercise of two graces which are chief parts of, and have special in- fluence upon the obedience formerly pressed. \ First, by "the love of God," understand, that whereby we love God : under which is con- tained love to our neighbour, as a stream flowing from that fountain. Matt. xxii. 37 — 39 ; although the sense and feeling of God's love to us spoken ' of Rom. V. 5, ueedeth not to be excluded. Se- condly, " patient waiting for Christ," or (as the word is in the original) patience of Christ. It implieth patience with expectation, even such a patient enduring of hardships in the way of our duty for Christ's sake, as is joined with, and floweth from a well-grounded expectation of good things to be received from Christ, es- , pecially at his second coming. I DOCTRINES. i 1. As the hearts of men are in the hand of the Lord, who alone can powerfully incline, di- rect, and turn them wherever he will, Prov. xxi. 1 ; so it concerneth us highly to see to the heart that it be rightly inclined, seeing wheresoever it goeth, it doth powerfully draw the whole man t with it ; for Paul doth pray " the Lord to direct their hearts." I 2. That Christians do continue constant in the | course of begun obedience, there is of necessity required a continual supply of influence from God, together with some fervour of love to him, and patient expectation of good things to be re- ceived from him, which may serve as cords to draw us forward in the way of duty, against all temptations and discouragements which will be i otherwise prevalent to retard and draw us back- \ ward, 2 Cor. v. 14, Psa. xxvii. 13 ; for as a mean of their continuing to do what he commanded them, he prayeth the " Lord to direct their hearts into the love of God, and patient waiting for Christ." 3. As the heart of man is by nature crooked and perverse, so it is in a special manner averse from the love of God, whom, though he be the chief good, yet every man by nature doth hate, though not as he is Creator and Preserver of the world, yet as he is a just Judge, armed with ven- geance against evil doers ; yea, and there are dregs of this averseness even in the truly godly, v/ho have a law in their members rebelling against the law of God written in their mind and re- newed part, Rom. vii. 23 ; for this crookedness and averseness from love to God is implied, while he prayeth the Lord " to direct," or make straight, " their hearts into the love of God." 4. The hearts of men by nature are also averse from undergoing a suffering lot for Christ, and from taking that comfort under the cross which ariseth from the hope of a promised out- gate and reward; as being unwilling to give any further trust to the precious promises than they see of present performance, 2 Pet. iii. 4 ; yea, and there are dregs of this averseness also in the truly regenerate, (though not allowed of by themselves, Psa. xlii. 9,) as appeareth from their desire to shift a cleanly cross. Matt. xvi. 22, and therefore small courage ofttimes under it, Heb. xii. 13, or hopes of an outgate from it, 1 Sam. xxvii. 1 ; for averseness is also implied while he prayeth the Lord "to direct their hearts into the patient waiting for Christ." 5. How averse soever the hearts of men in nature, or of men renewed, are from the exer- cise of those or other graces, yet there is omni- potency in God to make them straight when he will, and to incline them powerfully to love where they hate ; to take up a cross for Christ contentedly, and to hope for what they see not confidently ; for while the apostle prayeth that the Lord would direct them to love and patience, he doth suppose that God had power so to direct them. 6. The graces of love to God, of patience under a suffering lot, and of well-grounded hope, do well together, in so far as where love to God is rooted in the heart, together with a firm expec- tation of aU those good things contained in the promise to be received from him, there can be nothing too hard to be undergone and suffered for him, Rom. viii. 35, 2 Cor. iv. 16, with 5 ; for Paul doth pray for all those jointly, even the " love of God and patient waiting for Christ :" see the Exposition. Ver. 6. Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disordei-ly, and not after the tradition which he received of us. Here beginneth his fourth exhortation, upon which he insisteth most and dealeth more pe- 492 EXPOSITION OF II. THESSALONIANS. remptorily in it than in any of the former, as that which is his great work in the first part of this chapter, and to which all the rest have beea preparatory insinuations. And first, being to handle this purpose more generally to ver. 11, hestraitly "commands" them "in the name" and authority of " Jesus Christ to withdraw from," or have no familiar intimate fellowship with, " any brother," or Christian in external profes- sion, " who walketh disorderly," or that as a disorderly soldier (from which the word in the original is borrowed) did in any ways transgress the order, bounds, and limits of his particular calling and station assigned him by God, and thereby proved offensive to the church ; and es- pecially such as lived idly, neglecting their own business, and intruded themselves upon the affairs of others, (see ver. 11,) even all those (as the j apostle doth here further explain himself) who I walked contrary unto and not after " that tra- i i dition" or doctrine, delivered by him against j j idlers, whereof ver. 10, and therefore were to be ! j discountenanced, and their company abandoned I j as is here commanded. Now, though every I Christian is bound to abstain from all voluntary and unnecessary fellowship with profane men, in so far as they do not seem to countenance or encourage them in their sin, even though they I he not excommunicated and cast out by the I church, Psa. xxvi. 4, 5 ; yet seeing it is clear the I apostle speaketh of excommunication ver. 14, j and the disorderly walking here mentioned is a I sin continued in, after public, 1 Thess. iv. 11, land private admonition, 1 Thess. v. 14, there- I fore the withdrawing from their fellowship here commanded, seemeth to be the consequent of the church's public censure, in the enjoining where- of the antecedent censure is enjoined also, to wit, that the church guides should excommuni- cate the contumacious, and all church members should withdraw from the party so censured. And seeing this purpose is handled here more generally, and to be insisted on more particularly ver. 11, "&c., I shall only observe these general doctrines from it. DOCTRINES. 1. Though ministers ought in wisdom to deal with the Lord's people, for the most part, by meek entreaties and prudent insinuations, (see ver. 4, Doct. 3,) yet where their authority, or rather the authority of Christ in them, hath been contemned, their meekness abused, and when they have to do with a prevalent growing evil, it is their duty to be more peremptory, and with all authority to charge and command; for so doth Paul here in those cases : " Now we com- mand you, in the name of our Lord Jesus Christ." 2. The sharpness of their most peremptory commands should be in prudence allayed some- what, with a seasonable mixture of their affec- tion and brotherly love to those whom they so command, lest otherwise their imperious way be looked upon as a piece of insolency, and meet with contempt and disdain instead of obedience ; for so doth the apostle here wliile he calleth them " brethren ;" " Now we command you, bre- thren," &c. 3. A minister should also see to it care- fully, that his peremptory commands and threat- enings be grounded upon the authority of Christ, as being first enjoined and denounced by him, otherwise he cannot expect that any thing spoken by him, though with never so much au- thority, zeal and boldness, can have great weight in people's consciences ; for such were Paul's peremptory commands : " We command you, in the name of our Lord Jesus Christ." 4. It hath ever been the lot of the church of Christ to have some professors in it, whose way and carriage hath been in no measure answerable unto that which they did profess ; for even in this church, so highly commended, chap. i. 3, 4, there were some such, as is supposed while he bids them " withdraw from every brother," or church member, " who walketh disorderly." 5. The way and carriage of such is more to be detested and shunned, than if they were pro- fessed enemies, in so far as they are a greater reproach to the gospel, 2 Pet. ii. 13, and make the name of God which they profess to be blas- phemed by others, Rom. ii. 23, 24 ; for Paul bids " withdraw," not so much from avowed heathens, as " from every brother that walketh disorderly." 6. There is no church member whose quality, rank or station, doth wholly exempt his dis- orderly, scandalous walking from the ecclesias- tical cognition of Christ's ministers, or can keep the Lord's people free of hurt and damage from his evil example, if they converse familiarlj' with him ; for he bids the people " withdraw from every brother," without exception, " who walketh disorderly ;" which supposeth that the church guides should first censure them, as was shown in the exposition. 7. There is a difference to be made, both in the inflicting of church censure by church guides and in the withdrawing of familiar fellowship by private Christians, betwixt those who, being sur- prised with some violent temptation, do but once or twice step aside from the rule of their duty, and others whose continued strain and course of life is still disorderly ; for he bids " withdraw" only from those " who walk disorderly," or whose continued way and course were such, as the word "walk" imports. 8. So hardly are our hearts brought up to a perfect hatred and detestation of sin, that though possibly we have some abhorrence from commit- ting it ourselves, yet we take a pleasure in them who do it, and with great difficulty we are made to withdraw from them, or discountenance them in it ; for therefore, he seeth it needful to give them such a peremptory charge ; " In the name of our Lord Jesus Christ, to withdraw from them that walk disorderly ;" and the word rendered "withdraw," signifieth to abstain from that whither the sway and inclination of our mind doth carry us. 9. As once receiving and professed embracing of divine truths for the rule of duty, doth make the rejecter thereof more guilty, than if he had not received them at all, so those do live dis- orderly whose life and conversation is not ordered according to the prescript of God's word, how strictly soever they do conform them- selves to the civil laws of the land wherein they CHAPTER III. orderly" -who did not walk " according to the tradition," or doctrine delivered by him from God, and aggravateth their sin from this, that they had once received that tradition.. " And not after the tradition which he received of us," saith he. Ver. 7. For yourselves know how ye ought to follow us : for we behaved not ourselves dis- orderly among you ; Here is a reason serving both to enforce the duty of censuring, and withdrawing from those, who walked disorderly, and to aggravate the sin of those who did so walk. It is taken from the apostle's example, propounded first here in gene- ral. " He walked not disorderly," that is, lived not idly, as he after explains. And for the force of this reason to condemn the contrary practice, he appealeth to their own conscience, if they did not know and were sufficiently convinced of their obligation to follow his example, and to discoun- tenance those who did otherwise, to wit, in so far as he was a follower of Christ, 1 Cor. xi. 1. as he was indeed in this particular, and they did also know it. DOCTRINES. 1. As Christians ought to walk according to their knowledge, so he is not worthy of the name of a Christian who knoweth not this, that a man is bound to follow the example of his minister, in so far as he doth follow Christ ; see- ing ministers are given to toch the Lord's peo- ple not by their doctrine only but by their ex- ample also, I Tim. iv. 12: for Paul supposeth they knew how they ought to follow him, and draws an argument from thence for pressing this duty upon themselves, " for ye yourselves know how ye ought to follow us." 2. As all who know their duty do not walk ac- cording to it, but too many do live in the prac- tice of those evils, for which their heart, their light, and conscience doth condemn them, so sins done against knowledge have in them a sin- gular weight and aggravation beyond sins of ' ignorance. They make the sinner more inex- cusable, Rom. ii. 1, and his punishment the greater, Luke xii. 47, for he aggravateth their sin from this that they knew they should have followed his example, and yet did it not: "for yourselves know bow ye ought to follow us," saith he. 3. It aggravateth also our neglect of duty not a little, that we not only know our duty, but also have a cloud of witnesses and shining examples going before us in the way of our duty, whereby all pretence of impossibility to perform our duty is removed, seeing men subject to the like infirm- ities have already practised it ; for he aggravat- eth their sin from this, that he and his associates had given them an example in the contrary, "we behaved not ourselves disorderly among you." 4. It concerneth much the Lord's servants, who are sent to press the practice of duty to others, so to walk as their life and carriage may hold out a copy of that obedience which they require from live; for he saith, that "brother did walk dis- I the Lord's people. Hereby their doctrine hath the greater weight. Matt. v. 15, 16, and other- wise they are a reproach to the gospel, 1 Sam. ii. 17, and they themselves at least do reap no profit by it, 1 Cor. ix. 23 ; for Paul practised him- self what he pressed upon others : " Vv'^e behaved not ourselves disorderly among you." Vek. 8. Neither did we eat any man's bread for nought; but wrought with labour and travail night and day, that we might not be charge- able to any of j"ou : He applieth what he spoke of his own example in general to the particular wherein they were guilty, by showing he "did not eat bread," or I take his ordinary food in meat and drink, as Gen. iii. 19, "from any man for nought," or without money and price paid for it. Where he speaks according to the common opinion of earthly- minded men, who think whatever maintenance is given to ministers for their ministerial labours is bestowed upon them for nought, though it be not so, Matt. x. 10. Now the apostle showeth that even in their sense he took nothing for nought, but that he might be able to sustain him- self, besides his public preaching (which was his proper employment, 1 Cor. i. 17,) he wrought in tent-making. Acts xviii. 3, even to weariness, and after he was wearied, as the words, " labour and travail," do imply, and that both "night and da)-," (see upon 1 Thess. ii. 9 ;) and he mention- eth a twofold end proposed to himself why he did so work ; the first is in this verse, " that he might not be chargeable," or burthensome to " any" of them. He meaneth not as if the main- tenance of a minister should be accounted a burthen by the flock, but that some miserable wretches among them would have thought it so. Besides, it is not improbable that a great part (though not all. Acts xvii. 4,) of those who had first received the gospel in that city were of the poorer sort, whom he had no will indeed to bur- then. Besides what is marked upon a parallel place, 1 Thess. ii. 9, Doct. 3—5, concerning 1. A necessity lying upon men of demittiug them- selves to the meanest of employments before they want a mean of livelihood. 2. The lawfulness of a minister's using some handy labour in some cases. 3. The groundlessness of the Popish tenet about works of supererogat on, _ Observe further, hence, 1. Circumstances of time, place, company and such like, may make an action become exceeding sinful; and absti- nence from it a necessary duty at some times, the practice whereof is in itself indifferent, law- ful, yea, and in some cases necessary : for all things being considered, it was a necessary duty for Paul not to take bread of those Thessalonians without price, though the thing in itself be not simply unlawful. Otherwise, hospitality and giving of meat for nought could not be com- manded, Titus i. 8. nor those ancient lovefeasts among Christian friends could be commended, as we find they are. Jude 12; " Neither did we eat any man's bread for nought." 2. The Lord doth sometimes call his servants to spend and be spent among a people, from EXPOSITION OF II. THESSALONIANS. •whom they do receive oi' caa expect but little of worldly encouragement, that thereby they may have an occasion to make their sincerity in the work of the Lord appear both to their own heart and the consciences of others, who may evidently see their ministers are not seeking theirs but them, 2 Cor. xii. 14 ; for Paul did not receive so much encouragement worldly as bread to eat among those Thessalonians. " Neither did we eat any man's bread for nought." 3. It pleases the Lord in deepest wisdom, sometimes, to measure out a very hard lot in things worldly to his dearest servants, and to give but little of earth to those who glorify him most upon earth, and upon whom he intends to bestow a more than ordinary measure of glory in heaven, that none may know by those things whether he be worthy of love or hatred, Eccles. ix. 1, for even Paul, that elect vessel of the Lord, is made to work for a livelihood " with labour and travail night and day." 4. Though ministers are not tied to follow this example of Paul's here recorded, in all particu- lars, because of the great inequality betwixt him and them, by reason of his supereminent gifts, and his extraordinary assistance, which made it less necessary for him to spend so much of his time in reading and preparation for public duties, as ordinary ministers must do. Besides, that some reasons peculiar to this church and to that of Corinth, did oblige him so to walk towards them, though he did not find himself so obliged towards others who had not the like reasons. However, I say, that therefore other ordinary ministers are not tied to follow his example in all particulars ; yet they are so far to follow it, as to endeavour that the gospel which they preach may be as little burthensome and chargeable to people as in them lieth: for this was the thing Paul aimed at, " that we might not be charge- able unto any of you," saith he. 5. It is a duty incumbent unto the Lord's peo- ple to maintain their ministers in a way credit- able to the gospel, even when through reason of poverty, their so doing would prove burthensome unto them ; for he saith not. that they ought not to have sustained him, because of their poverty, only he would not eat their bread for nought, " that he might not be burthensome unto them," and ver. 9, he asserts his own power and right to have exacted maintenance from them, and con- sequently they were bound to give it. Ver. 9. Not because we have not power, but to make ourselves an ensample unto you to fol- low us. Lest the apostle's example had been urged by covetous wretches, for a law and rule to the pre- judice of other ministers, though not in the same circumstantial case with Paul, he doth thei'cfore, first, assert his " power" and right to take main- tenance from them, so that his not exacting it was not because " he had not power" to demand it. Next, he mentioneth this second end why he laboured so hard, and did not exact his right, to wit, that he might thereby in his own practice hold forth a lively " example" and copy to be followed by them, both in what he had prescribed to them about diligence in some lawful calling, seeing he did more than otherwise he needed for their example and encouragement, as also in de- parting somewhat from their right as he had done, rather than they should overburthen their brethren. DOCTRINES. 1. Though there is nothing more reasonable than that they which wait at the altar be par- takers of the altar, 1 Cor. ix. 3, and that a min- ister who spends his time and strength among a people should be maintained by them;. yet the contrary opinion hath been early hatched and always held on foot by some, who look upon the ministry as an idle calling, and that nothing of right belongeth to them who labour in it, as due unto them for their work's sake, Satan hereby taking advantage of the earthly-mindedness of some, and heart-enmity to the gospel in others, to starve the gospel and public ordinances of God's worship out of the world, when he cannot prevail to drive them away by force ; for Paul foresaw there would be some so disposed, and therefore asserts the right of ministers to exact maintenance, " not because we have not power," saith he. 2. It concerneth therefore the ministers of Je- sus Christ to assert their right, both by the laws of God and men, to a competency of worldly maintenance, and carefully to guard lest any deed of theirs do weaken their right, though not so much from respect to themselves, who, at least many of them, have sufficient parts to employ in any other calling for gaining their livelihood, as well as other men, but from respect to the gospel and the eternal well-being of people's souls ; for Paul foreseeing that his example would possibly be alleged by some covetous misers to enervate the divine right of ministers to maintenance, he doth here assert it, " not because we have not power," saith he. 3. Christian sobriety will teach a man so to speak to the commendation of his own modera- tion, and not exacting the rigour of his right in some cases, as that he do not reflect upon others who do not exercise the same moderation, as not being called to it, because they are not in the same case ; for Paul doth not reflect upon the practice of other ministers, who not being in the like case with him, should exact maintenance, while he asserteth both his own and their right to it. " Not because we have not power," saith he. 4. Not only ministers, but all and every one are bound to remit somewhat of that, which, in strictest justice they might exact, rather than to overburthen and break their poor brethren, by exacting all their right from them ; for he holds forth his example in remitting of his right to be followed not only by ministers, but the people also in the like case ; " But to make ourselves an ensample unto you to follow us," saith he. 5. The Lord's ministers should, as by all law- ful means, so especially by the exercise of wise and justifiable moderation in things relating to this present world, endeavour to gain that love and respect among the people of their flock, I whereby they may be the more incited to follow i CHAPTER III. 495 their example in things honest and just; espe- cially seeing such is the humour of people, as not to trouble themselves much in following their copy, except they affect and respect the hand that wrote it ; for Paul did remit of that which was otherwise his just right, to make himself "an example unto thera to follow him." Ver. 10, For even when we were with you, this we commanded you, that if any would not work, neither should he eat. Here is a second reason, serving both to con- demn the sin of idleness, and their neglect of censuring that sin, because their practice herein was not only contrary to his example, as is already shown, but also to his doctrine, whereby he had commanded, and by his apostolic authority enacted for a standing law, that " whosoever," having otherwise strength and opportunity, "will not work," that is, employ either his body or mind, or both, in some honest labour, for pro- moting one way or other the good of mankind, such a man " should not eat," that is, should not be borne with, fed, or maintained among Chris- tians, that so, being reduced to straits, he may be constrained to betake himself to some honest employment. DOCTRINES. 1. As the Lord's ministers should press upon people not only practice of religious duties, but also painfulness and diligence in some parti- cular calling, so it is the duty of the Lord's I people, and of every one in their station, to pro- Move obedience to the lawful commands of Christ's ministers, both in themselves and in others ; for Paul doth press upon all to work in some particular calling, and to promove obe- dience to his direction herein, by discountenanc- ing such as would not obey, while he command- eth that " if any would not work, neither should he eat." 2. As it is the duty of ministers to give timeous warning against a sin when it beginneth to spread, and before it come to a height among a people, so the more timeous warning hath been given of the evil that is in any sin, the greater is their guilt who, notwithstanding, continue in it, or do not what they might and should to suppress it ; for Paul had given order timeously, even while he was with them, to suppress this sin of idleness, and doth hence aggravate their guilt in that they had not done so : " For even when we were with you, this we commanded you." 3. It concernelh all men, and especially those who are intrusted with the church's common charity, to employ it wisely, and so as, to the best of their knowledge, they do not thereby fur- nish fuel to the lusts of any, or feed them in their sinful idleness, or any other way misapply it to such as are not due objects ; for the command is given to all men, chiefly to the church-guides, that they do not employ their own, or the church's charity, to maintain idle vagabonds and wilful loiterers. " If any would not work, neither should he eat." 4. It is the Lord's allowance that those who do not work, not because they will not, but either they are not able to work, or though they be able and gladly would, yet cannot get employment to work, I say it is the Lord's allowance that such be, so far as is possible, maintained upon the charity of others, especially if they have nothing of their own whereby to maintain themselves ; for the command is not given about those who do not work, through want of ability or of op- portunity, but only them " who will not work, that they should not eat." Ver. 11. For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. The apostle being to speak both to idle loiterers, and to this church which did tolerate them, more particularly to ver. 16, doth first both give a rea- son of what he hath said to this purpose already, from ver. 6, as appears from the causal particle " for," and also make way for that which he is yet to speak more, while he showeth he had spoken nothing rashly or without ground, but had heard (doubtless by trustworthy informers, such as are mentioned 1 Cor. i. 11,) that, not- withstanding of his former warning, 1 Thess. iv. 11, and V. 14, there "were some who walked disorderly among them," and were not censured by them ; whom he describeth from two of their properties, which seem repugnant, and yet do well agree, and usually go together. " They do nothing at all," to wit, in those things which they ought, and to which they have a calling ; and " yet are busy-bodies," and but too diligent, to wit, about those things which belong not to them. doctrines. 1. It is not contrary to charity and prudence for one Christian to report, dilate, and make re- lation of what miscarriages he doth observe in others, providing he do not thereby seek their disgrace and shame, but their amendment, and in order to that end do report their faults, chiefly to those who may by some means contribute to help forward their repentance -, for some did cer- tainly make report of those miscarriages in this church to Paul, who had power to take order with thera, otherwise he could not have heard them : " For we hear that there are some," &c. 2. As ministers should not charge a church or particular person with the guilt of any sin rashly, or without a ground, lest otherwise his precipitant rashness do discover in him the want of prudence and charity ; so it is not rashness in a minister to reprove and tax a man, of whose guilt, in that par- ticular for which he doth reprove him, he knoweth nothing but by report only, providing he believe not every report, but what he hath from trust- worthy informers, 1 Cor. i. 1 1 : for Paul, to clear himself, that he had not taxed them rashly, doth show "he heard that there were some among them who walked disorderly." 3. It concerneth a minister prudently to in- quire, and seek to know what fruits the gospel preached by him doth bring forth among the people of his charge, what sins are most pre- 496 EXPOSITION OF II. THESSALONIANS. valent with them, and -what virtues are exercised by them, that thereby he may be the more en- abled for speaking pertinently unto them ; for in order to this end Paul did labour to inform him- self, otherwise he would not so readily have " heard that there were some which walked among them disorderly, working not at all." 4. It is the part of a wise reprover not to charge the faults of a few upon all in common, lest instead of convincing those who are guilty, and making them better, he irritate those who are not guilty, and make them worse ; thus doth Paul in wisdom astrict his charge to some among them only : " I hear that there are some which walk among you disorderly." 5. There have been always some in the church, who, having taken on a name for profession, and possibly thereby come to some respect among the godly, have, under a pretext of giving themselves to more than ordinary devotion, cast by all care of any particular calling, and lived hand-idle, to the hurt of others upon whom they lived, and to the reproach of the gospel ; for such were they in this church, " some who walked disorderly, work- ing nothing at all." 6. The mind of man crmnot be wholly idle, but must be employed in somewhat, if not in doing what is good and profitable, then of necessity in what is evil, useless, or hurtful ; and usually none are more busy in other men's matters, than they who wholly neglect their own: for those dis- orderly walkers " did not work at all " in their own affairs, and yet " were busy-bodies " in the affairs of others. Ver. 12. Now them that are such we com- mand and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. He doth, next, speak to those who were giiilty fof walking disorderly, and both peremptorily ] "commands" them, and most affectionately "ex- horts" them, in the "name" and authority of " Christ the Lord," first, " to work," and so to quit idleness ; secondly, to " work with quiet- ness," that is, containing themselves within the I bounds of their calling, without creating trouble, I either to themselves or others ; from which would follow, thirdly, " they should eat their own bread," gotten by their own labours, and not given them in alms, or for nought. DOCTRINES. 1. So great a tyrant is custom in any sin, and especially a custom of lazy ease and idleness, j that, when a people are once habituated to it, i they are very hardly driven from it ; for his charging them so hard to quit their idleness im- plieth that it was great difficulty to drive them from it, being now for a long time accustomed to it : " Now them that are such we command and exhort." j 2. When sins do grow so common, that, either through the moral guilt which is in them, or the civil inconvenience which followeth upon them, or both, they do portend no less than apparent ruin to the whole church, then especially should i the Lord's ministers bend the utmost of their en- deavours, what by themselves, and what by others, to suppress them, and to reclaim the Lord's people from the practice of them ; for this sin of idleness did threaten the dissipation of the church, both morally, considering the great guilt was in it, and civilly, considering how poor this church in all probability was ; and therefore the apostle is so fervent and serious to suppress it, and to stir up the whole church to take notice of it : " Now them that are such we command and exhort." 3. So merciful is God, that he doth not wholly cease to deal with sinners as if they were despe- rate, after one or more repulses, but gives them many renewed onsets whereby he intendeth to gain" some, John iv. 7, 10, 13, 16, 21, 26, and to make others more inexcusable. Matt. xi. 21, 22 ; for though those idlers had received several ad- monitions to no purpose, yet Paul, in Christ's name and authority, and by warrant from him, doth here again " command and exhort them that with quietness they work." 4. Though the sentence of excommunication, as we shall hear from ver. 14, be in itself lawful, yet so dreadful is it, that there should be a kind of lothness in Christ's ministers to pronounce it, if by any other means they may di'aw the obsti- nate sinner to repentance, and so prevent it ; for, notwithstanding of many former admonitions, he doth here give them one further, before he give order to pronounce the sentence : " Now them that are such we command and exhort." 5. Such should be a minister's way of dealing, with most obstinate sinners, in order to their gaining, as that he make known he doth not look upon them as wholly void of all sense of God and goodness, and secretly, at least, insinuate he hath yet some contrary thoughts of them ; that there- by, if it be possible, he may quicken any dying principle of conscience, any sense of heaven or hell, of right or wrong, and any awe of God which yet may be lurking in them ; for therefore doth he " exhort them by our Lord Jesus Christ," implying thereby he did not think they had cast off all respect to him. 6. The more a man be busied with his own employments, the less will his leisure be to meddle with the affairs of others, and, conse- quently, will create less trouble either to himself or to those who live beside him ; for he joineth those two together, a man's working his own work, and his quiet abstinence from meddling with, or troubling others : " That with quietness they work." 7. That the Lord hath established property and dominion of goods, (see upon Ephes. iv. 28, Doct. 2,) which is also clear from this, that he speaks of their " own bread," that is. which they have a proper right unto. 8. Besides those other ways of attaining right and property, by inheritance. Gen. xv. 4, gift, 1 Sam. ix. 9, contract or bargain, Ruth iv. 9, this is one, whatever a man doth purchase by his lawful industry and pains is properly his own, and may be employed by him for his own good and necessary use, with God's allow ance ; for he calls the bread which they should purchase by working with quietness, " their own bread." 9. The Lord doth ordinarily bless a man's CHAPTER III. 497 conscientious diligence in his lawful calling with such a measure of success, as he may have wherewith to sustain himself, and be kept from being burthensome to others ; for he showeth that, upon their working with quietness, "they should eat their own bread." Ver. 13, But ye, brethren, be not weary in well- doing. He speaketh, thirdly, to those who walked or- derly among them. And, first, he doth lovingly exhort them, as "brethren, not to weary," or become worse, (as the word signifieth,) that is, remiss or slack in well-doing, where, by " well- doing" may be understood conscience-making of their duty in general, and more particularly, 1. Painful diligence in their lawful employments, wherein they were in hazard of being rendered remiss by the loitering carriage of others ; 2. Their charitable beneficence towards necessitous objects, from which they were not to desist, under pretext of his forbidding them to maintain idle loiterers, ver. 10, or of the aboimding of many un- worthy objects, by relieving of whom formerly they had misapplied their charity. To this sense is the like phrase used, Gal. vi. 10. DOCTRINES. 1. The minister of Christ must so reprove the stubborn and disobedient, as that he do not neg- lect to speak to the direction and encouragement of those who are better inclined, more obedient and tractable : and as there are several tempers, cases, and conditions among a mixed multitude; so must the minister set himself to give every one their due, neglecting none ; this is to cut and divide the word of God aright, 2 Tim. ii. 15 : for so doth Paul, having spoken to the disorderly, ver. 12, he doth now speak to those who walked orderly. "But ye, brethren, be not weary." 2. As it is not sufficient for men once to have entered the course of well doing, but they must continue in it, so, considering the many discou- ragements wherewith men do meet in this course, and those especially which do arise from the bad examples of others, thei-e is no small propense- ness, even in the best, to sit up in it ; for Paul perceiving a probability of their turning remiss from the bad example of those who walked dis- orderly, he exhorts them that they would " not be weary in well-doing." 3. It is an incumbent duty to the Lord's peo- ple, and a duty which must be made conscience of, if so they would prove themselves orderly walkers, not only to ply their lawful callings diligently, that thereby they may have where- with to sustain themselves, but also to bestow some part of their gain, a measure at least pro- portioned to their ability, for the help and sup- ply of necessitous objects ; for Paul enjoineth to those who walked orderly, not only to work with quietness, but also to make conscience of " well- doing," under which is contained charitable be- neficence to due objects : " Be not weary in well- doing." 4. As many men are most ingenious and witty to find out excuses and pretexts to colour their neglect of the forementioned duty, what from the unworthiness of many objects, by bestowing their charity on whom they may misapply it and 1 1 lose it, what from texts of Scripture wrested to justify their avaricious and merciless disposition; so no excuse of that kind will have weight be- fore the Lord, but be looked upon as mere pre- texts and shifts to cover and cloak men's wretched naughtiness and averseness from that which they are otherwise sufficiently convinced to be a duty, if they had a mind to it; for Paul foreseeing that some would cover their averseness under those pretexts (see the Exposition) doth here exhort them " not to be weary in well-doing." Ver. 14. And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. He prescribes unto them, next, what they should do for censuring the delinquents ; and first, " if any man," whatever he was, "did not obey," but remain contumaciously disobedient to the apostle's " word," or exhortation to orderly walking, after he was now again admonished " by this epistle," they, to wit, the church-guides, should " note him ;" or as the word doth signify, make a sign or wonder of him, put a maik or brand of infamy upon him : whereby he meaneth no other than that ignominious mark of excom- munication, as appears from the second thing here enjoined to the Lord's people in relation to the party so noted, they were to " have no com- pany with him," where all intimate familiarity, to which they were not obliged by any civil or natural bond, is discharged them, which is the very consequent of excommunication expressed by the same word in the original, 1 Cor. v. 11 ; and in the close of the verse he expresseth one end of inflicting this censure, that the party cen- sured, being thus discountenanced by all, as a man unworthy of their company, may be " ashamed " of his sin, and so ashamed of it, as to turn from it to his duty, as the Greek word implieth, and so it is the same in effect with that end of excommunication which is expressed 1 Cor. V. 5. DOCTRINES. 1. Even the most faithful, pious, and painful ministers, when they have done their utmost to reclaim obstinate offenders, and waited upon them with all patience and meekness, have ground in reason to forecast and suppone that their pains and diligence will not be blessed imto all, but that some, the more they are laboured with, will pi-ove the more obduied and perverse. The Lord so overruling, hereby to teach his servants, that the utmost of their endeavours can prevail nothing without his blessing, 1 Cor. iii. 6, 7, and that the glory of their gaining ground upon any should be ascribed to God, and not to themselves, 1 Cor. xv. 20 ; for even Paul, after his long patience and unwearied diligence; supponeth so much. " And if any man," saith he, " obey not our word by this epistle." 2. It is the will and command of Christ, the king and head of his church, that his public EXPOSITION OF II. THESSALONIANS. ministers and church guides, John xx. 23, being convened together, 1 Cor. v. 4, do put a mark and brand of infamy upon those, who with a high hand do persevere in their wickedness after foregoing admonitions stubbornly despised or carelessly neglected, while, in the name of our Lord Jesus Christ, 1 Cor. v. 4, they excommu- nicate, cut off, and cast out all such from the society of the church, that the leaven of their sin spread not further to infect others, 1 Cor. v. 6, 7 ; and that the sin of some few, tolerated and connived at by the church, be not a matter of reproach and disgi-ace to the whole, 1 Cor. v. 1, 2 ; that others may be deterred from the like ob- stinacy, by the severity of the censure, 1 Tim. V. 20 ; and that the party against whom the sen- tence is pronounced, may, by the Lord's blessing upon that mean, be brought to repentance : for Paul bids '"note" the contumacious man with the ignominious brand of excommunication, that he " may be ashamed," or brought to repentance by that mean. 3. Even those sins which are not in their own nature most heinous, when contumacy against foregoing admonitions is joined with them, do make the person guilty liable to this severe cen- sure, in so far as they argue desperate obstinacy and contempt of that authority wherewith Christ bath invested his courts and servants; for Paul will have even the sin of living idly, being joined with contumacy, to be censured thus. " And if any man obey not our word by this epistle, note that man." 4. The credit of a whole church, the salvation of a man's soul, his gaining to God by repent- ance, are much to be preferred to the reputation and credit of any particular person, so that the latter ought not to be spared, if there be not another probable mean, for the preservation of, or attaining to the former ; for, saith Paul, " if any man obey not our word, note him," to wit, with a mark of infamy, "that he may be ashamed." 5. Church censures, even the highest, are to be dispensed impartially, so that where the sins deserving censure are the same, and the proba- bility of attaining the ends, for which the censure is inflicted, the same, the same censure is to be inflicted upon all without respect of persons ; for, he saith, " if any man," without exception, " obey not, note that man." 6. Exhortations in Scripture must be restricted according to the nature of the subject in hand, so that when the Sciipture itself, at least in that place, doth not expressly design those to whom the exhortation is directed, we must not think it is always directed indefinitely to all, if so the duty exhorted unto, doth, according to other scriptures, belong only to some ; for the two directions of the text, "note that man," and '• keep not company with him," are not given to one and the same persons, for all must abstain, even women, fi-om the fellowship of the party excommunicate, Matt, xviii. 17 ; but the in- flicting of the censure, expressed by " noting," belongs not to all, certainly not to women, 1 Tim. ii. 12, nor yet to any but the church guides, according to Heb. xiii. 17, Doct. 6. So many wnys advantageous is familiar conversing with the Lord's people, Prov. x. 21, and xiii. 20, that it is no small punishment for any man to be de- barred from it, and therefore it cannot be but exceeding sinful for any to shun it willingly, or not to improve it for his advantage when he doth enjoy it ; for Paul enjoineth Christians to "have no company " with the censured party, as a sore and bitter ingredient in his punishment. 7. As nothing hardeneth a sinner more in wickedness, than that, notwithstanding of it, he loseth nothing of his esteem among good men, for any thing he can discern from their counte- nance and carriage, so there is nothing which proveth, by the Lord's blessing, a more effectual mean to make the sinner ashamed of his sin, and because of shame to turn from it, than when he seeth himself discoimtenanccd, and his com- pany shunned, as a very plague by all, because of it ; for Paul enjoins them to "have no com- pany with him," for this very end, " that he may be ashamed," and so as to turn from it to God. Ver. 15. Yet count him not as an enemy, but admonish him as a brother. The third thing which he prescribeth unto those who walked orderly, is moderation in the execution of the forementioned censure, pro- pounded, fii"st, negatively, that they should "not count him as an enemy," that is, so as to forsake him wholly, as men do their enemies, without any further care of reclaiming him. But next, positively, it was their duty to " admonish him," that is, mind him of his duty and hazard, to wit, if so there might be any hopes to regain him. Matt. vii. 6, and to admonish him as a sickly brother under cure, to wit, so as he might under- stand he was not wholly cast out of their heart, hopes, and affection, though cut off from all voluntary intimate fellowship with them, ver, 14. DOCTRINES. 1. While the servants of Clirist are labouring to draw the Lord's people from the one extreme of any sin, they have need to guard lest they run upon the other ; as, for example, from too much lenity and compliance with scandalous offenders, to the other extremity of bitterness and too much rigidity ; for Paul, having indi- rectly reproved them for the former, doth here guard against the latter. " Yet count him not as an enemy," saith he. 2. The censure of excommunication, when inflicted for contumacy in some particular evils, whether of judgment or practice, and not for total apostasy, doth not exclude the party cen- sured from being a member of the visible church, but only from the actual enjoyment of church privileges, and from the visible communion of the church ; for he bids "count" the excommu- nicate man, " not as an enemy, but as a brother." 3. The censure, even of excommimication it- self, should so be used, as that love to the salva- tion of him who is censured be still retained, and endeavours flowing from love used to reclaim him, when occasion offereth ; for so much is en- joined, while he " commands to admonish him as a brother." CHAPTER HI. 499 4 Then do we kyth [show] our brothei'ly love and affection aright, and as we ought, to- wards an " excommunicate " person, when we do not keep intimate and familiar felloMship with him, as we might kyth our affection to others who are not under that sentence, 1 Thess. v. 26, and much less do flatter him in his sin and ob- stinacy ; but when we do admonish him of his sin and hazard, and make him thereby know we love him, and in the mean time deny him any other testimony of our atfection, except what civil or natural bonds do bind us to discharge towards him : for Paul having forbidden to con- verse familiarly with him, will have them kyth their brotherly love towards him only by ad- monishing him ; " But admonish him as a bro- ther." Vkr. 16. Now the Lord of peace himself give you peace always by all means. The Lord be with you all. I In the second part of the chapter he con- cludeth the epistle, which he doth, first, in this verse, by a prayer to God consisting of two petitions, first, because the censuring of the con- tumacious, presently enjoined, might occasion some troubling of the church's peace, he prayeth that "the Lord of peace himself," who alone createth and entertaineth peace iu his church's borders, Psa. cxlvii. 14, might give them peace, that is, both a peaceable frame of spirit desirous of peace, John iii. 15, and the blessing of peace or harmonious walking together in Christian society, Psa. xxix. 11 ; and this "always," that is, a lasting, solid, and continuing peace, and " by all means," to wit, a peace, whereof though God be the only author, yet they were to seek after it, by all means lawful and the utmost of their fer- vent endeavours ; for by praying for it " by all means," he doth indirectly point at their duty to seek after it " by all means." Secondly, he pray- eth, that in order to this and to other ends, God might "be with them all," by his gracious pre- sence and sweet influences of his Spirit for as- sisting them with strength, direction, and courage, to go on in the way of their duty against all op- position, Rom. viii. 31. DOCTRINES. 1. A minister who would have his preaching blessed with success among a people, must be much in prayer to God for his gracious presence and powerful concurrence. He must begin with prayer, he must end with prayer, yea, and all along his work, he must now and then dart up a fervent desire to God for that end ; for Paul I began this epistle with prayer, chap. i. 2, he prayed several times in his passing through it, chap. i. 11, ii. 16, and iii. 5, and now he doth conclude it with prayer. " Now the Lord of peace himself give you peace always." 2. We should labour to give such styles to God in prayer as are most suitable to our present suit, and may furnish us with a ground of confidence that we shall be heard in what we ask ; for while Paul suiteth for "peace" from God, he calleth him " the I^ord of peace." 3. As there are ofttimes ground of fear lest alienation of minds, schisms, vends, and heart- burnings, may possibly follow within a church, upon their impartial exercise of discipline and inflicting of the highest censure, so the Lord's servants ought not to surcease upon the mere possibility or appearance of such hazard, but are to do their duty, and deal with God the more earnestly for preventing any feared inconvenience of that kind ; for Paul projecting that the exer- cise of discipline might breed some disturbance to the church's peace, doth not bid them desist, but prayeth, " now the Lord of peace himself give you peace always." 4. As peace and harmony among Christian societies is with great difficulty attained and pre- served, and is no less than a singular work of God, considering our own averseness from it, Rom. iii. 17, and Satan's enmity to it, John viii. 44, so that peace only is to be regarded whereof the Lord is the bestower and approver ; a peace that is not prejudicial to truth and holiness, Heb. xii. 14, but only curbeth and restraineth our sinful and turbulent humours, 2 Cor. xii. 20 ; for he prayeth for such a peace, while he seeketh peace from God, and showeth it cannot be had but from him, while he saith, " the Lord of peace himself give you peace." 5. Though peace among Christians be a special work of God, (see Doct. 4,) and therefore to be sought from him, yet our prayers of that kind should be seconded by our own serious endea- vours and all lawful means essayed for that end, so as that we not only carefully eschew whatever may on our part give cause of rending, 1 Cor. viii. 13, but also be not easily provoked, when cause of rending is given by others, 1 Cor. xiii. 5 ; and that, when a rent is made, we spare no pains, nor stand upon any thing, which is pro- perly our own, for having it removed, Gen. xiii. 8, 9 ; and do not weary to follow after peace, when it seemeth to fly from us, Heb. xii. 14, and all our endeavours have but small appearance of present success, 2 Cor. xii. 15 ; for while he seeketh peace from God " by all means," he doth indirectly incite them to seek after it by all means. 6. The peace and concord which should be sought after among Christians, is not an outside agreement only, Psa. Iv. 21, nor a mere cessation from debate and strife for a time, until either party see an offered advantage, but a lasting, solid, and continuing peace ; and therefore an union iu hearts and affections, Phil. ii. 2, which being once united, are not easily rent asunder, I Sam. xviii. 1, with xix. 2 ; an union in truth not in error, Isa. viii. 12, so that neither party may have reason to repent their entering it ; and an union not in a carnal but a spiritual interest, even that they may strive together for the faith of the gospel, Phil. i. 27 ; for he prayeth "the Lord to give them peace always," that is, a last- ing, solid peace. 7. As the Lord's gracious presence with his people, in any plentiful measure, is annexed to their peaceable frame of spirit, and serious en- deavours after peace and concord among them- selves, and as their implacable rending humours do grieve the Lord's Spirit, and provoke him to 500 EXPOSITION OF II. THESSALONIANS. withdraw from them, so sound peace and concord among societies doth much depend upon the Lord's gracious presence, which, where it is, doth not a little quiet and put to silence our rending and dividing humours. Neither can there be any sound or solid peace but among the people with whom God is ; for the grant of those two petitions seem here presented as mutually depending upon one another : " The Lord give you peace always," and " the Lord be with you all" Ver. 17. The salutation of Paul with mine own hand, which is the token in every epistle : so I write. Before he conclude with his usual farewell wish, ver. 18, he doth here premit a preface to it, wherein, having called the following wish his " salutation," that is, an expression and testi- mony of his good will and atfection, he shows he did write it with his " own hand," and that it was his use so to do at the close of " every epistle," which did serve as a " token," or certain mark, whereby his own epistles might be distin- guished from' all others forged and feigned in his name, and he hints at the reason why it was such a differing mark, to wit, because his way of writing was always imiform, and hardly could be undiscernibly counterfeited by any other, which is implied, while he saith, " so I write." DOCTRINES. 1. The sending of salutations by word or writ, that we may thereby testify our continuing affection to absent friends, is not a matter of common courtesy and good manners only, but a duty to be performed for conscience sake, as tending to entertain love and good will among Christians ; for while Paul doth never omit to I send his salutation, it evidently appeareth he did not look upon it as a matter of compliment but of conscience. " The salutation of Paul." 2. Our salutation, whether of present or absent friends, should express our wishes to God for things spiritual and the choicest mercies to be bestowed on them, wherein we ought to be real, hearty, and affectionate, and not formal, or acted from the force of custom only ; for he calleth his farewell wish, ver. 18, to which he annexeth an hearty " Amen," his salutation. " The salutation of Paul." 3. It hath been an ancient sleight of Satan, and of his instruments, to thrust upon the church (so far as in them did lie) false and forged writings, and give them out for Canonic Scripture, thereby to make the truth and authority of all Scripture questionable ; for to prevent such impostures, Paul did write his " salutation with his own hand, which is the token in every epistle," saith he. 4. That God hath sufficiently provided in his word against the fore-mentioned evil, see upon Col. iv, 18. " Which is the token in every epis- tle : so I write." Ver. 18. The gi-ace of our Lord Jesus Christ be with you all. Amen. Resteth the very thing, which he did so write, with which he shuts up the epistle, to wit, his hearty wish that the free and undeserved favour of God in Christ, with all the fruits and tokens of it, might be conveyed unto them "all" with- out exception, to which he affixeth his " Amen," signifying " Let it be so," and it shall be so, in testimony both of his fervent desire and con- fidence. DOCTRINES. 1. Whatever be the eminence of a person or persons, for their inherent graces and gracious qualifications, yet it is only God's free grace and undeserved favour, and not their own merit, which must be relied on for closing their ac- counts, or for obtaining any spiritual or temporal mercy at the hands of God ; for though he com- mended them highly for their patience, faith, love, and other graces, chap. i. 3, 4, yet he closeth all by wishing God's free grace and favour to them, as the fountain cause of all things they stood in need of or could expect. " The grace of our Lord Jesus Christ be with you." 2. As there is an inexhaustible fountain of free gi-ace in God, which can water all, without ex- ception of any, and will extend itself to as many as he seeth fit, Rom. ix. 18, so the more of it we wish unto, or is according to our wish bestowed upon others, there doth not the less remain behind unto ourselves ; for Paul, who wisheth grace and favour to them all, had received a very large measure of it himself, and knew that how large a measure soever was bestowed upon them, there would not be the less for him. There- fore doth he thus close, " The grace," &c. POSTSCRIPT. The second epistle to the Thessalonians was written from Athens. The truth of this postscript is no less suspected than the former, and this epistle judged more probably to have been written also from Corinth, where Paul continued a year and a half after he came from Athens, Acts xviii. 1, with II. See upon the postscript of the first epistle. THE end. W. Tyler, Printer, 5, Bolt-court, Fleet-street. BS2650.F354 A brief exposition of the Epistles of Princeton Theological Seminary-Speer Library 1 1012 00073 9146 DATE DUE HIGHSMITHiM 5230 PrfnleO In USA