Brief Exposition of Galatians and Ephesians
Vers. 13. For neither they themselves who are circumcised keep the Law, but desire to have you circumcised, that they may glory in your flesh.
THe Apostle, first, maketh good his former charge against his adversaries, to wit, That they urged Circumcision not from zeal to the Law of God, and from conscience, but from a politick base design; because they made no conscience to keep the Law themselves, that is, neither the moral Law, which they transgressed daily by their wicked and licentious lives, Philip. 3. 18, 19. nor yet the ceremonial Law, the keeping whereof they urged so much upon others, but did usually and without challenge neglect it among themselves, and where they knew none were to publish it abroad, Mat. 23. 4. Secondly, he mentioneth the third principle from which they were acted in their so vehement urging of Circumcision upon others, even their ambition and desire of vain-glory, that they might have whereof to glory and boast in the multitude of Proselytes among the Gentiles, who received Circumcision in their flesh at their instigation, and thereby did evidence that they were converted, or rather perverted unto Judaism. Doct. 1. As we would not lightly, and without evident cause charge any with hypocrisy, dissimulation, and pretending of zeal for God, and respect to conscience, when there is no such thing in reality and truth; So this is ground sufficient for any to susspect, and for those who are otherwise called unto it, to affirm, That they who give little o 〈…〉 o evidence of zeal to God, or respect to conscience in the ordinary strain of their conversation, are not acted from zeal and conscience in those particulars wherein they would seem most zealous and conscientious: and more especially, when Ministers do make bold without challenge to neglect those things, the practice whereof they 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 his so doing, to wit, their godless conversation and careless neglect of those things which they so much pressed upon others; For neither they themselves who are circumcised, keep the Law. 2. The Word of God in the mouths of His Servants, is quick and powerful, and sharper than any two-edged sword, so as it entereth in upon a man's very soul and spirit, and maketh that difference appear which is betwixt his false (though fair) pretences, and his real (though foul) intentions, the latter whereof lay lurking under the former; but this searching Word taketh off the visard, and maketh them appear in their foulest colors: for, the Word of God in Paul 's mouth, discovereth the secret foul intent even of the very hearts of his adversaries, having laid aside their fair pretexts; They desire to have you circumcised, that they may glory in your flesh, saith he. 3. Where the spirit of schism and Church-renting hath once possessed a soul, it causeth the man in whom it is to refuse no pains, trouble, or toil, for gaining of many followers, and to look upon those whom he so gaineth as so many trophees of his victory, and speaking proofs of his unparalleled abilities and parts, wherewith he is so much taken up himself that he cannot dissemble his earnest desire to have all others taken up with admirationat them also: for, those schismatic Church-renters (chap. 4. ver. 17.) did desire, yea (ver. 12.) constrained men to be circumcised, that they might glory in their flesh.
Vers. 14. But God forbid that I should glory save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.
THirdly, in the Conclusion, the Apostle doth oppose his own truly Christian and apostolick conversation 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 gloriation and boasting was only in the cross of Christ, that is, the all sufficient, expiatory and satisfactory sacrifice of Christ upon the Cross with the whole work of our Redemption, which is also hereby synecdochically understood, and rejecteth all other sorts of boasting, as a thing abominable; for, so much doth his usual expression, God forbid, import, Rom. 3. 4, 6, 31. and 6. 2. Secondly, he showeth, in opposition to their hypocrisy and desire to make a fair show in the flesh, that by Christ, or by His Cross (for the article in the Greek language may relate to either) the world was crucified to him, that is, all that is in the world, and in so far as it is opposed to the Kingdom of Christ, as honor, riches, pomp, pleasure, the favor, fear, wrath, praise or dispraise of men, all were undervalued and despised by him, to wit, in comparison of Christ and the excellency and worth of His sufferings, Philip. 3. 8. and hereby also he was crucified unto the world, that is, undervalued and despised by the men of this world; for, to be crucified in both sentences, signifieth the same thing, even to be contemptible and undervalued, as those were who died by that ignominions and cursed death upon the Cross, Deut. 21. 23. Doct. 1. It is praise-worthy in a Minister, and advanceth much the conviction of those whose sins he reproveth, when his own carriage is so exemplary, as the holding forth of it may point out their duty, and wherein they come short of their duty: for, the Apostle, having mentioned the sins of his adversaries, ver. 12, 13. doth here hold forth his own practice, wherein, as in a glass, they and others might see their duty in opposition to those sins; But God forbid, saith he, that I should glory, &c. 2. Though the goodness or badness of men, who maintain and labor to propagate opinions, are not sufficient arguments to prove either the truth or falsehood of what they maintain; seeing even the Godly may err, and men, otherwise carnal, may discern what is Truth or Error, right or wrong, in some particulars better than they, 2 Sam. 24. 2, 3. yet, when Truth is already demonstrated to be Truth, and Error to be Error by sound and solid arguments from Scripture and Reason, then is it lawful and opportune to compare the pious conversation of those who are for Truth, with the impiety, pride, and vain-glory of those who are for Error, that hereby some taking weight may be added unto those former arguments, especially in the minds of those who are prejudged against the Truth; for, the Apostle, in the body of the Epistle having confirmed his own Doctrine, and refuted the Error of his adversaries by solid and nervous reasons, doth now in the conclusion compare his own life with theirs, and opposeth his Christian ingenuity and freedom from vain-glory, to their hypocrisy, baseness and vanity: and this to make his former arguments weigh more with those prejudicate Galatians, as appeareth by comparing the two former verses with this and those which follow; But God forbid that I should glory, &c. 3. Though it be lawful in some cases for men to glory in the good things of God bestowed upon them (See ver. 4. doct. 5.) yet it is altogether unlawful; yea, no less than abominable, to glory in anything, so as that we place our confidence in it, for making us accepted to, and righteous before God, but only the merit and satisfaction of Jesus Christ, the accomplishment whereof was upon the Cross, Joh. 19. 30. for, in opposition to the false Apostles their boasting in Circumcision, as the meritorious cause of their Salvation, (See chap. 5. ver. 4. doct. 1.) doth the Apostle here say, God forbid that I should glory save in the Cross of our Lord Jesus Christ. 4. A holy heart, which hath experimentally tasted the worth that is in Christ, cannot easily think upon Him, and especially upon His Satisfaction and Sufferings, but it must be enlarged towards Him, and have high thoughts of that excellency and worth which is in Him, joined with an earnest desire of a more near union with Him, and with an acquiescence in Him as its own, if so the heart be already persuaded of interest in Him; yea, and will sometimes express those thoughts of Him to the full, when occasion is offered to make any mention of Him: for, so Paul, having occasion to speak of Christ, designeth Him so as he expresseth not only those high thoughts which he had of His Excellency and worth, while he calleth Him Lord, and Jesus, and Christ, but also the acquiescing of his heart in Him as his own, while he saith, Our Lord Jesus Christ. 5. The cross and sufferings of Christ effectually applied by faith, have that much power and virtue in them, as to make all things worldly, even the very applause and glory of the world, contemptible unto, and to be actually abhorred by a sincere Believer, in so far as the power, terror, beauty, allurements, credit, pleasure, or profit of those things would interpose to mar that high esteem he ought to have of Christ's satisfaction and sufferings, or his right use-making of them, or his seeking after God's glory as the chief end of all his actions, and above all those things: for, in those respects, the world was crucified, or as a dead carrion to Paul, wherein he could take no pleasure, and this by Christ, and the virtue of His sufferings, and nothing else; By whom, or, by which cross, the world is crucified unto me. 6. The more that high esteem of, and glorying in Jesus Christ doth grow in the heart of any, the more will our accompt of all things worldly, being compared with Him and opposed to Him, decay: And where esteem of those things is upon the growing hand, that high accompt which ought to be had of Jesus Christ cannot but be decaying much; for, with Paul, I glory in the 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 unsavory unto, and vilipended by the world and wicked men in the world; So this also doth come from the death and sufferings of Christ, not indeed, as from a working cause, (for, Christ by, His death doth work no such malicious disposition in wicked men towards His People) but as from an occasion; for, from those gracious effects flowing from the Spirit of Christ, and wrought in those who are renewed, wicked men do take occasion to hate, abhor, and to take no pleasure in them, no more than they were the dead carrions of some notorious malefactors put to a shameful death by the hand of Justice; By whom, saith he, I am crucified unto the world.
Vers. 15. For in Christ Jesus neither Circumcision availeth anything, nor uncircumcision, but a new creature.
HE giveth a reason why he gloried only in the cross of Christ, and not in those fleshly privileges, or ordinances, and why the world was crucified unto, and 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 comprehended the simple want of this ordinance, and all other things which the uncircumcised Gentiles boasted of, as wealth, wisdom, strength, policy, and whatsoever is glorious in the eyes of the world) all which things he affirmeth to be of no account or worth in Christ Jesus, to wit, so as to make a man accepted of Christ, or to evidence his acceptation by Him, or interest in Him; and withal, showeth that the new creature, or the renovation of the whole man by God's omnipotent creating power in knowledge, (Col. 3. 10.) righteousness and true holiness (Eph. 4. 24.) is only that, in opposition to those external and worldly things, which maketh a man acceptable to God in Christ, and especially doth evidence his acceptation by, and interest in Christ. Doct. 1. As those things are most applauded unto by men of this world, which are most remote from, and have least relation unto Jesus Christ, and people's interest in Him; So for that reason, a godly heart will be more dead unto, and less taken up with applause from them, whether he have it or want it: for, Paul giveth this for a reason, why the world was crucified unto him, Even that those things which had most of the world's applause, did no ways evidence a man's interest in Christ, as the new creature did, as appeareth by the causal particle for: For in Christ Jesus neither Circumcision availeth anything, nor uncircumcision. 2. Though other things besides the work of Regeneration and saving Grace, such as wealth, honor, wisdom, strength, are of good use for the affairs of this life, Eccles. 9. 15. Yet, none of these, nor any other thing else, if separated from the work of saving grace, are of any worth or account to commend us to God, or to evidence a saving interest in Jesus Christ and in those saving benefits which are purchased by Him: for, in this respect he saith, In Jesus Christ neither Circumcision availeth anything, nor uncircumcision. 3. As we are so far dead in sins and trespasses, (Eph. 2. 1.) that no less than almighty creating power is requisite for working of a gracious change in us; So this gracious change, thus wrought, doth reach the whole man, his soul and all the faculties thereof, his body and all the members thereof are renewed and changed, 1 Thess. 5. 23. for, this gracious change hath the name of a new creature, importing it to flow from God's creating power, and that it is extended to the whole man. 4. This gracious change of the whole man is for singular use and advantage to the man who hath it, though not to give him a right to Christ, or to justify him, except in so far as the grace of Faith is included in it; for, Faith alone doth entitle a man to Christ, (1 Joh. 5. 12, 13.) and justify him, Gal. 2. 16. yet to evidence unto his own conscience that he hath that right, and is a justified person, 1 Joh. 3. 7, 14. for, with respect to this, he saith, That in Jesus Christ a new creature doth avail, with a little variation of the sense and meaning from that which we gave of almost the same words, chap. 5. ver. 6. because his scope there is somewhat different from what it is here.
Vers. 16. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.
HE addeth a second reason, whereby he commendeth not only that glorying in the sufferings and satisfaction of Christ, as the only sure ground to build our Faith for salvation upon (spoken of, ver. 14.) but also the study of piety, and of becoming a new creature, (whereof, ver. 15.) as the only rule according to which all 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. 28. 21) as God should see convenient for them, Psal. 84. -11. and Mercy, that is, God's favor, the fountain of the former peace, which should furnish them with a timeous remedy to all their evils and misery. And, thirdly, because the false Apostles did glory much themselves, and boulstered up their followers much with this, That they were the only true Israelites, as being joined to the People of God by Circumcision, to whom those promises did belong; he showeth that they who followed this rule, though they were not Israel according to the flesh, Rom. 2. 28. yet they were the Israel of God, the only true Israelites, Joh. 1. 47. as being the children of Abraham by faith, chap. 3. 7. for, the particle and, in this place, must be exegetick of one and the same thing, as Eph. 1. 3. and not copulative of diverse. Doct. 1. The rule of a Christian man's walk, whether in relation to faith or manners, is not left indifferent for every man so as he may choose what rule pleaseth him best; neither is it left arbitrary unto any man to impose a rule of walking upon others, but there is a fixed, determinate rule condescended upon by God for all, which no man may either add to, or take from: for, saith he, As many as walk according to this rule, meaning a determinate, fixed rule. The word in the original is borrowed from Architectors who try their work by rule and square: now, whatever is defective, and requireth addition; or superfluous, and requireth diminution, is not a perfect and just measure or rule. 2. Though this rule and canon of faith and manners be the whole Word of God contained in Scripture, 2 Pet. 1. 19, 20, 21. Yet, the grace of Faith in Jesus Christ, and repentance unto life, are a doctrinal sum of this rule, if we mean the Doctrine of Faith and Repentance; or, a practical sum, if we mean the graces themselves; there being no point of Truth taught, and no duty pressed in the whole Scripture which one way or other relateth not to one of these two: for, while he saith, As many as walk according to this rule, it is all one upon the matter, whether by the rule he mean the Doctrine contained in the whole Epistle, which is one and the same in substance with the rest of Scripture, or the graces of Faith in Christ, called (ver. 14.) glorying in the cross of Christ, and of repentance unto life, called (ver. 15.) the new creature, although it be more probable, he mean the latter. 3. This rule of faith and manners, contained in the Scripture, is unchangeable, and ever to remain as that to which all men in all ages, to the end of the world, 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 itself, Psal. 119. 96. So ignorant are we of it in many particulars relating both to faith and manners, Psal. 119. 18. And so many and subtle are those temptations which Satan setteth on foot to make us transgress and flight this rule. Eph. 6. -11. that there is great necessity of circumspection, accuracy and attention unto those who would rightly walk according to this rule: for, the word rendered walk, signifieth to walk orderly, attentively, as Soldiers when they keep rank; As many as walk according to this rule. 5 Even those who walk according to this rule, are not so much freed from sin and misery, but they stand in need of mercy; yea, all their receipts do come in the way, not of merit, but of undeserved mercy; for, mercy relateth to sin, misery; and to them that walk according to this rule, there is a promise not only of peace, but also of mercy, and of peace flowing from mercy; Peace shall be upon them, and mercy, saith he. 6. As tender walkers according to this rule may expect sufficient encouragement and reward, even in this life, and such as may counterbalance all contrary discouragements and hardships which usually occur in that way; So their encouragements are not from the world, but from above, descending from Heaven, and therefore such as cannot be hindered by the malice of men: for, peace shall be upon them, and mercy, saith he; the word rendered, upon them, is emphatick, and importeth that those blessings fall down upon them from above. 7. It is not sufficient for a Minister of Christ who would comfort and encourage weak Christians (who are otherwise apt to be discouraged through multitude of temptations in their Christian course, Heb. 12. 12.) that he find out, and apply such precious Promises as are pertinent to their case, but he must also endeavor their satisfaction in this, that they are in the number of those to whom such promises do belong, and who with God's allowance may lay hold upon them, and draw out that comfort which is contained in them, otherwise the discouraged person will look upon it as presumption to apply any of those precious Promises, Psal. 77. -2. though otherwise he most gladly would: for, the Apostle showeth, that those who walk according to this rule, and to whom he promiseth peace and mercy, are the Israel of God, to whom such Promises were made and do appertain; And upon the Israel of God, saith he.
Vers. 17. From henceforth let no man trouble me, for I bear in my body the marks of the Lord Jesus.
THe Apostle (having now sufficiently vindicated his Doctrine, and justified his practice, especially from those calumnies which were spread of him, as if he had preached Circumcision, chap. 5. 11.) doth here by his Apostolical Authority discharge any whomsoever to occasion further trouble to him, or unnecessary diversions from the great work of the Gospel, whether by speaking against his Doctrine, or by spreading, or entertaining calumnies and slanders of him, especially that formerly spoken of; and this because the manifold sufferings which he had endured from the Jews his country-men and others, for his sincere preaching of the Gospel, without any mixture of Jewish Ceremonies (2 Cor. 11. 24) the marks, skars, or prints whereof, which were yet visible and to be seen in his body, did sufficiently witness and seal the truth of his Doctrine, and especially did abundantly refute that former calumny: for, if he had preached Circumcision, he should not have been so persecuted, chap. 5. 11. and hereby also he opposeth his own practice and courage to the pusillanimity of his adversaries, and their base desire of eschewing a cross for the speaking of truth, ver. -12. Doct. 1. Though it be the duty of Ministers to contend for Truth against Error, Jude, v. -3. and to wipe off that disgrace which adversaries intend by unjust imputations and calumnies to fasten on their persons, Rom. 3. 8. yet the spending of much time in those eristick debates, may create no small trouble and heart-breaking vexation to their spirits, as diverting them exceedingly from that far sweeter, and in some respects far more profitable work both to themselves and others, even of preaching the positive and practical Truths of the Gospel unto their hearers, and of feeding by meditation upon those Truths themselves: for, Paul, speaking of their contradiction to Truth, and calumnies against his person, saith, From hence forth let no man trouble me; importing his wrestling with those, did by way of unpleasant diversion trouble him, and so as they consumed his strength; for, so much doth the word, rendered trouble, signify. 2. When the mouths of heretics and slanderers cannot be stopped with reason and fair persuasions, but rather they prove more insolent, it is the duty of those who have authority, wisely to make use of it, for putting them to silence: for, so doth Paul, having used abundance of reasons and persuasions already by his Apostolic Authority, command, From henceforth let no man trouble me. 3. As it is the lot of Christ's most eminent Servants to meet with base and disgraceful usage from raging 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 sufferings, wounds, and akars of those wounds, as His own, and alloweth His suffering Martyrs to look so upon them also, & that because they are inflicted for the profession of His Name, 1 Pet. 4. 14. and because of that strict union which is betwixt Christ and Believers, whereby He and they are only one mystical Christ, Eph. 1. 23. for, Paul had received stripes and wounds, the marks whereof did afterwards remain in his flesh; the word signifieth the prints and marks of such stripes as slaves and malefactors used to be beaten with, and those he calleth the marks of Christ; I bear in my body the marks of the Lord Jesus. 4. Though men of this world do but judge basely of those who suffer for Christ, and of their sufferings, together with the prints and memorials of their sufferings, as they do judge of the stripes and skars of those who are justly beaten for their faults, Act. 24. 5. yet the person who hath suffered, will not be ashamed of, but rather in a holy manner will glory in the very prints and marks of those stripes and wounds which he hath received for the name of Christ: yea, it is the duty of all to think the more honourably 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 purpose to disgrace him; I do bear in my body the marks of the Lord Jesus. 5. Though wicked heretics may suffer much before they renounce their erroneous opinions, So that a man's suffering for his opinion will not presently prove his opinion to be truth; yet when other strong arguments from Scripture and Reason are already made use of by a Preacher to confirm the truth of his Doctrine, this may add weight to all his other arguments, and argue his sincererity and uprightness in the defense of his Doctrine, even that with courage and constancy, and that frequently, he hath sealed the truth of it by his sufferings: for, the Apostle, having already spoken sufficiently in reason for the defense of his Doctrine against his adversaries, doth now make mention of his sufferings for the Truth as an additional argument to stop the mouths of those who did oppose his Doctrine, and question his sincerity in the defense of it; From henceforth let no man trouble me, saith he; for I bear in my body the marks of the Lord Jesus.
Vers. 18. Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.
FOurthly, the Apostle concludeth the Epistle with his ordinary farewell-wish; wherein, having designed them by the name of Brethren, he wisheth that God's grace and favor with all spiritual benefits flowing from it, and purchased and conveyed to them through Jesus Christ (therefore called the grace of Jesus Christ) might reside both in the effects and sense of it in their spirits and whole soul, and affixeth his Amen as an evidence of fervency and confidence in his wish, and as a confirmation of the whole Doctrine delivered by him in this Epistle. Besides what is already observed upon the like farewell-wish in the close of the Epistles to the Philippians and Colossians, Hence Learn, 1. The more of prejudice a Minister doth apprehend to be in a people or person against himself and his doctrine, he ought to endeavor the more by affectionate insinuations, and by frequent and seasonable reiterating of loving compellations, the rooting out of those prejudices: for, besides all the insinuations which he hath used towards, and lovely compellations which he hath given to those Galatians, so much possessed with prejudice against him, chap. 4. 16. he designeth them by the name of Brethren, in his farewell-wish, which he doth to no other Church, except to that of Corinth, 2 Cor. 13. 11. who at that time had deep prejudice against him also; Brethren, the grace of our Lord Jesus Christ. 2. The main thing in people for which Ministers ought to care, and which should be most adverted unto by people themselves, is the spirit and inward man, as that for which God doth mainly call, Prov. 23. 26. and being keeped right, will command the outward man and keep it right also, Prov. 4. 23. and without the concurrence whereof, all that is done in the service of God, is nothing but detestable hypocrisy, Mat. 15. 8. for, the Apostle wisheth the grace of God to be with their spirits, by seating itself there, that it may command the body and all the members thereof from thence, The grace of our Lord Jesus Christ be with your spirit, saith he.
A brief Exposition of the Epistle of Paul to the Ephesians.
P Aul, having planted a famous Church at Ephesus, (Act. 19. 1, 10, &c) a prime City in the lesser Asia, Rev. 1. 11. and having foreseen by the Spirit of prophesy, that though this Church (as appeareth from the strain of the whole Epistle) was for the time free from schism, and constant in the doctrine of the Gospel; yet false teachers in progress of time would arise among them to pervert them, Act. 20. 29, 30. And fearing also, lest his own present sufferings (he being now a prisoner at Rome, chap. 3, 1.), should make them faint and sit up in their Christian course, chap. 3. 13. Therefore, and upon these occasions be writeth this Epistle unto them. His scope wherein, is, to excite them unto constancy and further progress in faith and piety, as appeareth from the subject matter of the whole Epistle, and more especially from chap. 3. 13, &c. and chap. 4. 1. In order to which scope (after the Inscription, ver. 1, 2. chap. 1.) he propoundeth to their view a short sum of the doctrine of faith and salvation by Christ, which he doth several ways illustrate, commend, extend both to Jew and Gentile, and guard from contempt occasioned by the cross, exhorting them of times indirectly to cleave unto it, and make progress in the knowledge of it, to the end of chap. 3. After which, he inciteth them to the study and practice of holiness, both in the general and special duties of a Christian life, chap. 4, 5. and to ver. 21. of chap. 6. And so (having recommended some private affairs of his own to the care of Tychicus, ver. 21, 22.) he concludeth the Epistle with almost the same salutation by which be made his entry to it, ver. 23, 24.
CHAP. I.
I N the first part of this Chapter (after the Inscription, ver. 1, 2.) the Apostle unfoldeth the grounds and causes of the salvation of sinners, ascribing all unto God's free grace in Christ: which he doth, first, generally, by way of thanksgiving unto God, ver. 3. Secondly, more particularly: and first, he treateth of the grounds, causes and means of salvation, as they were prepared in the eternal decree of election; which he describeth from those ends which God intended in that decree, as our sanctification, ver. 4. our adoption or glorification, ver. 5. and the glory of His grace, ver. 6. Next, as they were purchased by Christ in the work of redemption, ver. 7. And lastly, as they are applied unto the Elect in their effectual calling, ver. 8. which is illustrated from the mean made use of for bringing it about, to wit, the revealing and publishing of the Gospel, ver. 9. and from the end intended by God in the use of this mean, even the gathering together in one of all the scattered Elect, ver. 10. And thirdly, he cleareth yet further the former doctrine concerning the freedom of God's grace through Christ in our salvation, by giving some instances of it, 1. In the believing Jews, ver. 11, 12. Next, in the believing Gentiles, ver. 13, 14.
In the second part of the Chapter, he doth indirectly incite them to constancy and progress in the knowledge of this doctrine; first, by showing how he blessed God, and prayed unto Him for them, ver. 15, 16. Secondly, by holding forth a short sum of his prayer unto God on their behalf, even that God would bestow a greater measure of wisdom and saving knowledge upon them, ver. 17, 18—whereby they might know those good things, which they were to partake of in Heaven, ver. -18. together with the working of God's mighty power in, and towards Believers, ver. 19. Thirdly, by commending this power of God unto them, from its mighty working in order to Christ's exaltation, ver. 20. which exalted state of Christ, he showeth, doth include power and superiority over all creatures in general, ver. 21, 22-and over His Church in particular, ver. -22, 23.
Vers. 1. PAUL an Apostle of Jesus Christ by the will of God, to the Saints which are at Ephesus, and to the faithful in Christ Jesus: 2. Grace be to you, and peace from God our Father, and from the Lord Jesus Christ.
IN these two Verses is the Inscription of the Epistle, containing, first, a description of the Penman; from his name Paul, from his office an Apostle, and call to his office, by the will of God. Secondly, a description of those to whom the Epistle was directed, from the place of their habitation, at Ephesus, and their spiritual state, they were Saints and faithful, ver. 1. Thirdly, the Apostle's usual salutation, or comprecation, whereby he prayeth for grace and peace unto them, ver. 2.
Besides what hath been already observed upon the Inscriptions of the Epistles to the Galatians, Philippians and Colossians, Learn, 1. The wisdom of God hath judged it most convenient to teach His People, not immediately by Himself or by the ministry of Angels, but of men like unto ourselves: hereby to try His Peoples obedience, Mat. 10. 40. and because their infirmity could not well endure the ministry of others, Exod. 20. 19. For, Paul is employed by God to instruct those Ephesians by writing this Epistle; Paul an Apostle by the will of God, to the saints. 2. It doth not follow hence, that every man who thinketh himself sufficiently gifted, may take upon him the office of the Ministry, except he be called unto it of God: for, Paul showeth he was called to the office of an Apostle before he did meddle with it; An Apostle of Jesus Christ by the will of God. 3. The power of God not only can, but also frequently doth gather and preserve a Church to Himself, even where Satan's seat is, and wickedness of all sorts doth most abound: hereby fulfilling what was long since foretold (Psal. 110. -2.) that Christ should rule in the midst of His enemies; for, there was a Church of Saints even at Ephesus, a City famous for Idolatry and Witchcrafts, Act. 19. v. 19, 24, 34, 35. To the Saints which are at Ephesus. 4. Even those who are Saints and Believers, do stand in need of God's grace and favor both to pardon and subdue sin, seeing the best of them are but sanctified in part, 1 Cor. 13. 12. having the dregs of corruption always remaining, and frequently stirring in them, Rom. 7. 23. for, the Apostle's wish in behalf of the Saints at Ephesus and faithful in Christ Jesus, is, Grace be to you.
Vers. 3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ.
THe Apostle's scope being to establish those Ephesians in the sincere doctrine of the Gospel already received by them, and for this end to unfold the grounds and causes of their salvation, together with the freedom of God's grace in Christ, upon which salvation (with all its causes, and every step tending towards it) is founded, he doth first propound the grounds and causes in general, and this not warshly, and in a coldrife manner, but with an open mouth, and a more enlarged heart, by way of thanksgiving to God, whom he describeth from his twofold relation to Christ, as being the God and Father of our Lord Jesus Christ: for, the particle and, in this place, is not copulative of things different, but exegetick of one and the same thing, as Psal. 18. 46. And first, He is a God to Christ, chiefly because of the Covenant of Redemption betwixt God and Christ as Mediator, the mutual conditions of which Covenant are, Is. 53. 10, 11. Joh. 6. 39, 40. And, secondly, He is the Father of Christ, to wit, not only as Christ is God, by an eternal and unspeakable generation, Psal. 2. 7. but also, as Christ is Man, God is His Father by virtue of the personal union of the two natures in Christ, Luke 1. 32—. The reason of which his thanksgiving to God he showeth to be God's bestowing of real blessings upon Believers, and those not common or temporal only, but special and spiritual blessings, which tend to a spiritual and supernaturalend; and those not sparingly, but fully, and with an open hand, even all blessings, and this in heavenly places, that is, from Heaven His glorious Throne; or, because those spiritual blessings shall not be consummated and fully perfected, until Believers be in Heaven: all which blessings, he showeth are bestowed upon Believers in Christ, He, as our Head, Attorney and Advocate (1 Joh. 2. 1.) having received those blessings in our name, and for our behoof, Eph. 2. 6. by whose merit also they are purchased, Isa. 53. 5. In whom, and by virtue of our union with Him and right to Him, we have a right to such of those blessings as we have not yet actually received, 1 Joh. 5. 12. and do come to the possession of these which we already enjoy, Joh. 1. 16. Doct. 1. Though we cannot bless the Lord, as He blesseth us by bestowing real blessings and favors upon us, which before we wanted, Gen. 24. 35. there being such a fullness of blessedness in God, as nothing can be superadded, Joh 22. 2. Yet it is our duty to bless Him so, as that being convinced of that blessedness, of those excellencies which are in Him, and favors which are bestowed upon us by Him, we do not only esteem highly of Him because of those, Luke 1. 46. but also express this our high esteem, and that not only in words, whether by speaking to God Himself in the duty of prayer and praise, Psal. 104. 1. or by speaking of Him, and to His commendation unto others, Psal. 34. 3, 4, &c. but also and mainly in our life and actions, 1 Cor. 10. 31. for, Paul doth here bless the Lord; Blessed be God, saith he. 2. It is a looking to God with respect had to Jesus Christ, which inflameth the heart with such a mixture of love and admiration at His excellencies and worth, that it must of necessity break forth in blessing of Him: God considered without Christ being a consuming fire, to whom there can be no confident approaching by sinful creatures, neither in the duties of prayer, nor of praise; but the veil of Christ's flesh doth break the beams of His terror, so that we may steadfastly behold His attributes and excellencies, rejoicing in them, and blessing Him for them: for, Paul, while he blesseth God, doth look upon Him through this veil; Blessed be God, and the Father of our Lord Jesus Christ. 3. A holy soul, truly sensible of his lost condition by nature, and of God's mercy in his delivery from that woeful state, cannot seriously think, or speak of that subject, but his heart must be inflamed with love to God; yea, and break forth in praises and thanksgiving to Him, when occasion offereth: for, so doth Paul, Blessed be God who hath blessed us with all spiritual blessings. 4. Though we are bound to bless the Lord even for temporal favors, and things necessary for the life which now is, Psal. 107. 8. yet a renewed heart is most taken up with, and blesseth God most for spiritual blessings, and such as concern our eternal wellbeing, those being not only most durable, Job. 6. 27. but also most discriminating betwixt the regenerate and unregenerate, Eccles. 9. 1. 1 Joh. 3. 14. for, Paul blesseth God for these blessings; Who bath blessed us with all spiritual blessings. 5. God is the author and worker of all spiritual blessings in a special manner, in so far as He produceth them not by a general providence actuating and concurring with natural principles and powers for producing of such and such effects, (as He is the author even of common blessings, health, riches, honor, and such like Psal. 75. 6, 7.) but by his special grace, whereby He createth in the heart (by nature, dead in sins and trespasses, Eph. 2. 1.) a power to do good, Ezek, 36. 26. and actuateth that power, making it to work, Phil. 2. 13. for, the Apostle ascribeth the production of all spiritual blessings to God, while speaking of God he saith, Who hath blessed us with all spiritual blessings. 6. Though God, considered as Creator and merciful upholder of His own creatures, doth bestow temporal blessings upon the world, even upon those who never heard of Christ, Psal. 17. 14. yet, spiritual blessings, such as the saving graces of faith, hope and love, come from God, being considered not as Creator, but in, and with relation to Jesus Christ, who behooved to purchase those blessings of new, before fallen man could acquire either a right unto them, or possession of them: for, saith Paul, it is the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings; and again, He hath blessed as in Christ. 7. Spiritual blessings, to wit, those of them which are absolutely necessary to salvation and eternal blessedness, are linked together, and cannot be separated: where God bestoweth one of those, He bestoweth all, there being a necessary concatenation among them all, Rom. 8. 29, 30. so that they either co-exist, or at least in God's due time do follow one upon another, Philip. 1. 6. for, saith Paul, He hath, blessed us with all spiritual blessings. 8. Though there be some spiritual blessings, such as perfection in holiness, and the full enjoying of God in glory, the possession whereof is not attained unto by Believers so long as they are here on earth, 1 Cor. 13. 12. yet, because of the Believer's undoubted right unto those blessings (1 Cor. 3. 21, 22.) and God's unchangeable purpose to bestow them, Psal. 84. 11. and because of the first fruits and earnest of those blessings already bestowed upon the Believer (See ver. 14.) and of Christ's having taken possession of those in the Believer's name, chap. 2. 6. he may be as much assured of his full enjoying of them, as if he had them already in hand: for, saith Paul, He hath blessed us with all spiritual blessings, as if all, none being excepted, were already enjoyed. 9. Spiritual blessings are of an heavenly rise and nature, there being no second cause upon earth, or among things created, which doth concur with God in bringing them to pass, as in the production of other natural effects: for, as the word is well rendered, in beavenly places, and better than in heavenly things; so it seemeth the bestowing of those spiritual blessings, is ascribed to God in heavenly places, mainly because their original is only from Heaven, and not from earth; With all spiritual blessings in heavenly places.
Vers. 4. According as He hath chosen us in Him, before the foundation of the world, that we should be holy, and without blame before Him in love.
THe Apostle, in the second place, treateth of those spiritual blessings more particularly, and so doth branch forth at large that reason of his thanksgiving to God presently mentioned, and this in pursuance of the former scope, which is to show, that salvation with all its causes do flow only from God's free grace in Christ; that so the Ephesians might be firmly rooted and confirmed in the faith of this Truth. And, first, he speaketh of those blessings as they were prepared and appointed for Believers in God's eternal decree of Election and Predestination, to ver. 7. In this verse he showeth, first, That these spiritual blessings are bestowed upon Believers in time, not by chance, or rashly, not from any worth in the receiver, but according as God had fore-ordained in His decree of Election, whereby, before the foundation of the world, that is, from all eternity (See Joh. 17. 24) He did choose some of mankind to eternal life (Mat. 25. 34.) passing by others, and did choose them in Christ, not as if Christ's death had moved God to love and elect; for, His electing love did move Him to give Christ for sinners, Job. 3. 16. Neither did He choose them in Christ, as if they had been considered by God as already in Christ by faith, and that because of their faith thus foreseen, they had been elected by Him; for, so faith should not be a fruit flowing from election, but a condition prerequired in the person to be elected, which doth contradict this same very Scripture, affirming that all spiritual blessings (whereof faith is one) do flow from, and are bestowed according to the decree of Election: He did therefore choose them in Christ, as in Him, whom He did in one and the self-same decree choose to be the Head of the Elect, and chief foundation-stone of all that precious building, His own House and Church, 1 Pet. 2. 6. and by whom that glory, and all things tending to that glory unto which He did choose them, were to be purchased; that so (without doing injury to provoked justice) they might be applied unto, and actually bestowed upon the Elect; for, so is this purpose more clearly expressed, 1 Thess. 5. 9. Secondly, he illustrateth this decree of Election from the nearest end which God did design to be brought about by it, even the sanctification of the persons elected, whereby they should be rendered blameless before men, and sincere and upright before God, and that in love, to wit, in the duties of love to their neighbor, flowing from love to God, Mat. 22. 37, 39 by which love, as a touchstone, the soundness of their sanctification should be tried. Doct. 1. As God from all eternity hath chosen some of mankind, and firmly decreed to bestow upon them eternal life, Luke 12. 32. so there are others whom He decreed not to save, but to condemn. In which latter decree, and much more in the former, God hath done nothing unjustly; seeing as sovereign Lord over all the creatures He hath absolute dominion to dispose of them as He pleaseth, Rom. 9. 19, 20, 21. and though sin in the reprobate was not the cause of God's decree of reprobation, Rom. 9. 11, 12, 13. yet it is the cause of the reprobates condemnation, so that his condemnation is just: for, saith he, He hath chosen us: which implieth, some were not chosen, seeing where all is taken there is no choice. 2. Though no man (except he who hath sinned that unpardonable sin, Mat. 12. -32.) can certainly know he is a reprobate; there being no marks, except that alone, set down in Scripture, by which reprobation can be certainly known; Yet, the Elect may attain to the assured knowledge of their own election, seeing God hath set down in Scripture, the marks and evidences of election, Joh. 6. 37. and hath promised to give His Spirit unto His own, whereby they may infallibly discern these marks, at least, at sometimes in themselves, 1 Cor. 2, 12. for, although the Apostle doth pronounce those Ephesians to be elected according to the judgment of charity only, which believeth the best of others, where nothing appears to the countrary, 1 Cor. 13. 7. yet, he behooved to have some undoubted persuasion of his own election, before he could warrantably conclude himself to be elected, seeing not charity, but certain knowledge is the principle from which a man ought to judge of himself, 2 Cor. 13. 5. As He hath chosen us in Him, saith he. 3. Though the doctrine of Election and Reprobation be such, as the unlearned and unstable are apt to wrest and stumble at to their own destruction, 2 Pet. 3. 16. yet, it is not wholly to be suppressed and locked up in silence from the Lord's People, but would be soberly, and prudently sometimes propounded unto them; and that because of the many and great advantages which may be reaped, not only by the doctrine of election, such as the assurance of salvation, Rom. 8. 29, 30. strong incitements unto holiness, 2 Pet. 1. 10. and courage under crosses of all sorts, Rom. 8. 38, 39. but also by the doctrine of reprobation, as contributing much to promove the salvation of the Elect, by making them hate sin more, Psal. 119. 119, 120. and prize the kindness and good will of God more, which made choice of them, passing by others as good as they, Rom. 9. 22, 23. for, the Apostle propoundeth this doctrine to the whole Church, and insisteth upon it, According as He hath chosen us in Him, &c. 4. As electing love in God is of an old standing, even from all eternity, and therefore most free; there being nothing in the Elect, before they had a being, which might draw His love towards them: So the Lord can, and usually doth keep His purposes and thoughts for good to a people or person for a long time hid, before He do discover them, and make them known: for, He had set His love upon these believing Ephesians from all eternity, which yet lay hid from the beginning of the world, and did not kyth until their effectual calling; He hath chosen us before the foundation of the world. 5. The Lord bestoweth spiritual blessings in time, according to what He hath enacted in that His eternal decree of election before time; So that every elect soul shall most undoubtedly enjoy those blessings: And all of them (even Faith itself not being excepted) do flow from Election, and are bestowed upon the Elect, because they are elected unto them: for, saith he, God hath blessed us with all spiritual blessings, according as He hath chosen us in Him. 6. God did not choose or elect us, because we were holy, or because He did foresee we would be holy, but that we might be holy; so that neither 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 assurance of Election is pretended unto by any who lead an unholy life, it is but a strong delusion, a vain presumption, and no wellgrounded persuasion; for, He hath chosen us, as to Heaven and glory, so also that we should be holy. 8. This real and saving holiness, from which a man may conclude his own Election, is joined with an honest endeavor after such a conversation as is blameless and obnoxious unto no just reproof from men: It is not only inward and in the heart, but outward also, and in the hand and tongue: for, saith he, He hath chosen us, that we should be holy and without blame, to wit, from men, as the word is taken, Luke 1. 6. 1 Tim. 3, 2. Doct. 9. Where this real and saving holiness, the fruit of electing love, is, there will not only be a blameless conversation before men, but also sincerity of heart before God, which doth not imply perfection in holiness, (for none should then be holy before Him in this life, 1 King. 8. 46▪) but ingenuity and singleness of spirit, opposit to a double heart and hypocrisy, even such ingenuity, as a man dare appeal to God to judge of his honest endeavor after that in reality and in deed, which he pretendeth unto in the ways of God; for, those words before Him, express such sincerity of heart, (See 2 King. 20. 3. Psal. 18. 23.) we should be holy before Him. 10. Sound holiness and sincerity of heart, are most manifested in the duties of love to our neighbor, flowing from our love to God; for, external duties of Religion may be diligently followed, even by hypocrites, Isa. 1. 11. And the inward substantial duties thereof are not so easily discerned, neither by others nor yet by ourselves, as when they are accompanied with the painful and conscientious practice of those duties, which love to our neighbor doth enjoin: for, therefore doth the Apostle give an instance of this holiness in love, rather than in any other duty; And without blame before Him in love.
Vers. 5. Having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will.
IN this Verse, the Apostle doth first express God's eternal decree of Election, formerly mentioned by another word, to wit, Predestination, which setteth forth the same decree and purpose, together with its eternity and extent, not only to the end proposed by God, but to the whole progress of convenient means, by which the end intended was infallibly to be brought about. Secondly, he further describeth this decree of Election and Predestination from another end, which God designed to be brought about by it, even the Adoption of children by Jesus Christ, to be bestowed upon the Elect: whereby is meaned not only that begun Adoption which Believers possess here, Joh. 1. 12. and whereby they have a right to the heavenly inheritance, Rom. 8. 17. but also and mainly that complete and perfect Adoption, whereof the Elect shall partake hereafter, even the actual possession of their glorious inheritance: See the word so taken Rom. 8. 23. He describeth it also from the causes moving God to elect any, or one more than another, which are set down, first, more briefly, to himself, it is better rendered in himself: whereby are excluded all causes moving God to this act, without Himself. Secondly, more largely and expressly, to wit, God's absolute and sovereign will, swayed with favor and goodwill towards those whom He did choose. Doct. 1. God hath not only decreed to set forth the glory of His mercy, by bestowing Heaven and Glory upon some of mankind, Luke 12. 32. but, in that same wise and eternal counsel of His, He hath forecasten and accordingly decreed by what means and helps the person so elected may come to Heaven, and shall undoubtedly obtain it. And therefore none can warrantably expect that this decree of Predestination will bring them to Salvation, if they live in the profane neglect and contempt of those means which do lead unto it: for, the force and usual acception of the word predestinated, is extended to the means 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. 2. -3. for, a child by adoption is opposed to a child by nature; men are not said to adopt their own children, but strangers, Exodus 2. 10. Now God hath predestinated the Elect unto the adoption of children. 3. God is graciously pleased in time, not only to call and justify those whom he did choose for Himself before all time, Rom. 8. 30. but also to make them partakers of the grace of adoption, whereby a further dignity is put upon them than formerly was, even that being already drawn out of nature to grace in their effectual calling, and reconciled to God in their justification, they are now advanced to the dignity of sons and children to the most High, and have a right to all the privileges of sons, as the Spirit of Adoption, whereby they cry Abba, Father, Rom. 8. 15. fatherly pity from God under their infirmities, Psal. 103. 13. protection from the rage of enemies, Prov. 14. 26. provision and furniture for their straits and necessities, Mat. 6. 30, 32. necessary chastisement from God as their Father, Heb. 12. 6. and a right to the inheritance of life eternal, Heb. 1. 14. not only as they are friends with God, and clothed with a perfect righteousness, which they have by justification, but as God's own sons and heirs; which inheritance, being once possessed, their adoption, which is now but begun, shall be full and complete, Rom. 8. 23. for, saith the Apostle, He hath predestinated us unto the adoption of children. 4. Besides those other differences which are betwixt God's adopting of the Elect to be His own Children, and one man's adopting of another to be his son and heir, this is one; Men do adopt children, because they have none of their own, but God doth not adopt the Elect from any such indigence or want, as having a natural Son of His own, even Jesus Christ the only begotten of the Father: for, the Apostle, having spoken of the Adoption of the Elect, doth presently make mention of Jesus Christ the Son of God by nature; Unto the adoption of children by Jesus Christ. 5. That any of those who are children of wrath by nature, are advanced to that excellent dignity of being Children by adoption to the most High, and of enjoying all the fore-mentioned privileges of children, it is through Jesus Christ the Mediator, in so far as He having purchased Heaven the inheritance of children by His own merit, He hath absolute right and title unto it to bestow it upon whom He pleaseth, Mat. 28. 18. And having united the Elect by faith unto Himself, and thereby given them a right and interest in Himself, they not only become the sons of God, Joh. 1. 12. but are made heirs and co-heirs with Christ, Rom. 8. 17. and so do enjoy a right to the heavenly inheritance through Him: for, saith he, having predestinated us unto the adoption of children by Jesus Christ. 6. As God hath in His eternal decree of Election firmly resolved and determined to bestow this high privilege of Adoption upon the Elect, both begun Adoption here, and complete Adoption, or the actual installing of them in Glory hereafter, and by consequence did decree to give them saving Faith also, seeing Adoption floweth from it, and dependeth upon it, Joh. 1. 12. So, whomsoever He hath decreed to lift up to this high dignity of sons, He hath decreed also to renew their nature, and to make them holy; that so their carriage may be suitable to their state and privileges: for, saith Paul, (ver. 4.) He hath chosen us, that we should be holy; and here, having predestinated us unto the adoption of children. 7. All was in God Himself, and nothing without Himself which moved Him to elect and choose those whom He did set His love upon; so that neither foreseen works, or the right use of natural parts, Eph. 2. 10. nor foreseen faith, Act. 13. 48. nor yet the merit of Christ, 1 Joh. 4. 9. nor outward respects, such as nobility, wisdom, riches, 1 Cor. 1. 26. yea, nothing present or to come in heaven or earth did move Him to choose any, or one more than another: for, saith he, God predestinated us in Himself; whereby are excluded all causes moving God to this act without Himself. 8. God hath absolute power and sovereign right to dispose as He will of all His creatures, even of reasonable creatures; and this not only in their temporary, but also in their eternal concernments: which sovereign will of His, is the supreme sinless cause why God did elect some to glory; yea, and why He did pass by others, Rom. 9. 18. for, the Apostle, condescending upon the reason why God did design some for grace here and glory hereafter, doth pitch upon this sovereign will of His; According to the good pleasure of His will. 9. The Lord God hath sweetly tempered His absolute dominion and sovereign will, with rich favor and condescendency towards those whom He did elect: His will to them was good-pleasure and good-will, In so far as when He might have fitted them for destruction as He did the reprobate, Rom. 9. 22. or never have given them a being, or but the being of beasts, to be annihilated after death, or have drawn out their life to all eternity upon earth, allowing them some tolerable contentment there, everyone whereof would have been a favor, being compared with the state of damned reprobates; yet, His good-will hath be • a better will to them, whereby He hath decreed to give unto them a rational being with a short Lease of a miserable life here, and endless joys and pleasures at His right hand for evermore, 1 Thess. 4. 17. for, saith the Apostle, He hath predestinated us, not simply according to His will, but according to the good pleasure of His will.
Vers. 5, To the praise of the glory of His Grace, wherein He hath made us accepted in the Beloved.
THe Apostle (having already described the decree of Election from two of those ends which God proposed unto Himself to be brought about by it, to wit, the sanctification (ver. 4.) and glorification of the Elect, ver. 5.) doth here in further pursuance of the former scope, mentioned upon ver. 3. first, further describe this decree from a third and supreme end which God therein designed most, which is, That as His grace, or freedom of His love toward the Elect, is glorious and praise-worthy 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 f • iends through Jesus Christ the beloved, and by accepting them both in their persons and actions, and being reconciled to them accordingly; for, the word signifieth both to make accepted, and to accept. Doct. 1. That grace, free-favor and good-will which God doth manifest in saving of lost sinners, is altogether glorious, as having many and singular excellencies in it. It is an ancient grace, ver. 4. most free, Hos. 14. 4. omnipotent, Joh. 12. 32. and a most liberal grace, Psal. 84. 11. and therefore a grace so glorious, that no created understanding can conceive, much less tongue can express those marvelous, ravishing, and transcendent excellencies which are in it, Eph. 3. 19. for, he calleth it the glory of his grace, or his glorious grace. 2. It is the duty of all the Elect to praise, admire, and highly to esteem of this glorious grace, and to testify this their high esteem of it both by word and work, in the whole strain of their life and conversation, This grace being so glorious and praise-worthy in itself, so rich and beneficial towards us, and this duty of praise being all which we can bestow, Psal. 116. 12, 13. and God doth call for from us in way of thankfulness for this His glorious grace, Psal. 50. 15. for, seeing God in Election did propound to Himself the up-stirring of the Elect to praise the glory of his grace, it must needs be their duty to praise it. 3. This eternal decree of Election and Predestination is so contrived, that when it is made known, matter of praise to God's glorious grace is abundantly manifested in it: for, its rise is of grace, preventing all actual or foreseen worth in those who are elected, (See ver. 4. doct. 6.) and all the midses, whereby the execution of this decree is carried-on to its utmost period, are also of grace, (See ver. 5. doct. 1.) So that all-along it breatheth grace, and nothing but grace: for, He did choose us to the praise of the glory of his grace; and therefore matter of praise, for grace behooved to be manifested in His choosing of us, when it is revealed, otherwise He should not have taken a convenient mean for bringing about the intended end. 4. That great and supreme end, which God intended most to be brought about by this eternal decree of Election, (and to which the other two ends, formerly mentioned, to wit, the sanctification and glorification of the Elect, are but subordinate means for bringing of it about) was, that hereby Men and Angels might see matter of praise and thanksgiving unto His rich mercy and 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, Joh. 17. 5. but He holdeth forth matter of His own praise, that the Elect may be perfected in praising of Him: for, saith the Apostle, God hath predestinated us to the praise of the glory of his grace. 5. There ought to be a sweet concord and harmony betwixt a Ministers doctrine and practice, his hand and tongue would jointly preach and press the same Truth; for, so his doctrine shall have greater weight with hearers, when he doth commend and seal the truth of it by his own example and practice; Thus Paul, while he is pointing out the duty of the Elect to be the praising of God's glorious grace, he himself is practicing 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 eternity beloved of God, nor accepted of by Him; yea, not before they be effectually called, and reconciled to God through faith in Jesus Christ, Heb. 11. 6-. for, Paul speaketh of 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 Beleved. 7. Whomsoever God hath elected before time, those He accepteth of, and is well pleased with in time, both in their persons and actions, if they be good, having first made them lovely and fit to be accepted of by Him: which He doth by working in them a conformity (both as to their state and actions) with the rule, according to which He doth accept; not the rule prescribed by the Law, which requireth no less than a perfect and personal righteousness in order to our acceptation by God, Gal. 3. 10. but the rule prescribed by the Gospel, which admitteth the imputed righteousness of a cautioner in place of a perfect personal righteousness whereby our persons are accepted and made lovely to God, Rom. 5. 19. and of sincerity in our actions in place of perfection, whereby they are also accepted, Psal. 119. 6. for, saith Paul, speaking of the Elect, He hath made us accepted. 8. That same grace, free-favor and good-will, which moved God to elect us before time, moveth Him also to make us accepted, lovely and well-pleasing to Himself, and to accept of us in time; whence it followeth, that as the eternal decree of Election was most free, and in nothing dependent on our works; So that work of God, whereby He draweth souls out of nature, clotheth them with Christ's righteousness, and bestoweth grace upon them, is wholly free also as to us, and cometh only from His most free grace without respect had to any worth of ours: for, saith he, Wherein, or, in which grace, whereof he spoke formerly as the fountain-cause of Election, He hath made us accepted. 9. Christ is beloved and accepted by the Father, being considered even as Mediator, in so far as that He was sent and entrusted by the Father to discharge that office, Joh. 5. 30. and carried Himself in the discharge of it according to what was enjoined by the Father, Heb. 10. 7. and did finish all in order to the redemption of the Elect, which He had undertaken to the Father, Joh. 19. 30. for, the Apostle, speaking of Christ as Mediator, calleth Him Beloved; He hath made us accepted in the Beloved. 10. Christ as Mediator is so much beloved of the Father, That all the Elect being once effectually called, are made lovely and acceptable to God through Him; Neither doth God accept of the persons or actions of any, but through Him who is Jehovah our righteousness, Jer. 23. 6. and being laid hold upon by faith, we who are in ourselves unrighteous, are made righteous, 2 Cor. 5. 21. and the sinful failings of our best actions hid and covered in Him; So that both our persons and actions are accepted: For he hath made us accepted in the Beloved. 11. God's 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 favor and friendship unto us by the payment of an equivalent price; yet all cometh from grace unto us, in so far as it was grace in God that made him give his Son to die for us, Joh. 3. 16. So it was grace in Christ that made him undertake to die in our place, Joh. 10. 18. And it is no less of free grace, that the price paid by Him is accepted of in our name, Joh. 33. 24. for, the Apostle doth mention grace and Christ's merit, as the joint causes of our being accepted; Wherein, or, in which grace he hath made us accepted in the Beloved.
Vers. 7. In whom we have redemption through his blood, the forgiveness of sins; according to the riches of his grace.
THe Apostle (having already spoken of those spiritual blessings, mentioned ver. 3. as they were prepared, and appointed for Believers in God's eternal decree of Election) doth now speak of them, as they were purchased by Christ in that great and marvelous work of redemption, by showing, first, That Jesus Christ hath given a ransom, even his own blood, in satisfaction to divine justice for our wrongs, whence floweth our redemption from sin, Satan, and God's wrath, which is begun here, Rom. 6. 22. and shall be completed hereafter at the last day, Rom. 8. 23. Secondly, he explaineth this great benefit of redemption by the forgiveness of our sins in justification, which is an effect of redemption, as redemption is taken for the laying down of the price by Christ, and a principal part of redemption, as it speaketh our actual delivery and freedom through virtue of that price. Thirdly, he showeth the impulsive cause which moved God to bestow such a benefit, even the riches of that same grace and free-favor in God formerly spoken of: By all which he carrieth on his main scope, which is, to confirm those Ephesians, that salvation and all the steps leading to it do flow from God's free grace in Christ. Doct. 1. All men, the Elect themselves not being excepted, are by nature under slavery and bondage to sin, Joh. 8. 34. Satan, Eph. 2. 2. and to God's wrath, Joh. 3. 36. for, redemption presupposeth bondage; In whom we have redemption. 2. There was no delivery to be had from this bondage by prayer and entreaty, nor by exchange of prisoners, as in wars, nor yet by strong hand and mere force; but by paying of a price, not to Satan, who detaineth the Elect in slavery, as a rigid Tyrant, or merciless Jailor, from whom they are delivered by force, Heb. 2. -14. but to God, Eph. 2. 2. whose justice was wronged by the sins of the Elect, and therefore behooved to be satisfied: for, redemption, according to the force of the original word, is a delivery by ransom and price. 3. Jesus Christ is that Person by whom we have redemption from the fore-mentioned slavery; this work by the counsel of the whole Trinity being put over upon Him, as one, who not only had right both of property to redeem the Elect being His creatures, Heb. 1. 10. and of kindred, Lev. 25. 48. as being our brother, and of the same nature with us, Heb. 2, 14-. but was also fitted to be our Redeemer, (a price, to wit, His human nature being put in his hands to lay down, Heb. 10. -5.) and was able to redeem, as being also God, whereby His sufferings, as man, became a ransom of infinite value, Act. 20. -28. for, by saying, In whom, or, in Christ we have redemption, he saith, that we have it by Him. 4. We have this redemption not only by Christ, but also in him, which holdeth also in forgiveness of sins; He being the common storehouse, wherein the Elect have all their spiritual blessings treasured up, even before they take their spiritual being from Him, or get those blessings actually applied unto them, as Adam's posterity have their original guiltiness, whence all actual transgressions flow, treasured up in Him, before they take their natural being from Him, Rom. 5. 12. As also because this redemption and the fruits of it are not actually applied to the Elect until they be in Christ, and by faith united to Him, Joh. 3. 36. for, saith he, In whom, meaning Christ, we have redemption and forgiveness of sins. 5. The wrong done to infinite justice by our sin was so great, that nothing performed by Christ could be a sufficient ransom in order to our redemption, except he had crowned all his other actions and sufferings by laying down his life and undergoing a bloody and violent death: for, We have redemption through his blood, to wit, not as excluding his former obedience, Rom. 5. 18, 19. nor yet his other sufferings, especially his soul-sufferings, Isa. 53. 10. but as being the head-stone and completing of all, Joh. 19. 30. Doct. 6. Sin is a debt, as being a wrong done against God, obliging the sinner to repair God in his honor, or other ways to underly the wrath of a provoked God forever, Rom. 6. 23-. for, the word forgiveness, in the Original, and as it is used in Scripture, is taken from those who are loosed out of a prison for debt; The forgiveness of sins. 7. There is no delivery from this debt of sin, and obligation to wrath because of sin, but by pardon and forgiveness. It is an infinite debt, and so cannot be satisfied by finite creatures: for, thus doth Paul express the way how the debt is removed, even by forgiveness of sins. 8. Though the guilt of sin be removed by forgiveness, and therefore freely, as to us; yet, that sin might be thus freely forgiven with the good leave of provoked justice, forgiveness of sin was purchased at a dear rate by Christ: for, as we have redemption through his blood, so also forgiveness of sins. 9. Jesus Christ hath this rich treasure of forgiveness of sins, which he hath bought by his blood, laid up in himself; so that whensoever a sinner sensible of this weighty debt doth lay hold upon Christ by faith, and is thereby engraffed in Him, his sins are freely pardoned, and his debt remitted: for, In him, saith he, we have forgiveness of sins. 10. As that grace, favor and good-will, which God manifested in the salvation of sinners is a rich, copious and abundant grace: so nothing argueth the riches of this grace more, than that from it do flow such excellent effects, as, the giving of Christ the Son of God to redeem slaves and rebels, together with forgiveness of sins; they being infinite wrongs, and there being many of them in every pardoned sinner, Psal. 19. 12. And those not only ordinary infirmities, but sometimes also heinous transgressions, Psal. 51. 14. and yet free grace pardoneth all, and this not only in one, but in all Believers, in all ages, and doth yet remain as full and overflowing in God, to pardon self-condemned sinners as ever; all which, doth argue no less than a copious, rich and abundant grace: for, the Apostle, speaking of grace with relation to those two, redemption and forgiveness, which flow from it, he calleth it a rich grace; According to the riches of his grace, saith he.
Vers. 8. Wherein the hath abounded toward us in all wisdom and prudence.
THe Apostle doth, thirdly, speak of those spiritual blessings, which were prepared in Election, and purchased in that excellent work of Redemption, as they are conveyed and applied unto the Elect in their effectual calling, whereby he carrieth-on his fore-mentioned scope, in showing, That as God did give evident proofs of his free grace and favor in all the former steps tending to salvation; so he had manifested the abundant riches of his grace in the effectual calling of those Ephesians, in so far as his eternal love, which was before always hid in a decree, did no longer contain itself, but overflowed in its effects towards them, or in them, as the word may be rendered: which effects, wrought by God's grace in them, he showeth to be all wisdom and prudence, under which are comprehended all the saving graces of God's Spirit in Believers, if we take, as we safely may take, wisdom for the saving knowledge of divine mysteries, and of such religious truths as are only to be believed and fall not under practice; And prudence, for that grace and virtue, whereby we know our respective duties both to God and man, and our actions and practices are ruled and ordered according to the prescript of God's Word: for, so the words are taken, Col. 1. -9. Doct. 1. Whosoever are elected from eternity, and for whomsoever Christ did give a ransom to provoked justice in the fullness of time, all such in God's due time have the effects of God's eternal love, and of the price paid by Christ applied unto them, and wrought in them, even the saving graces of God's Spirit: for, upon those Ephesians, who were elected, ver. 4. and redeemed, ver. 7. did God bestow the gracious effects of his eternal love, by working saving grace in them; He hath abounded towards us in all wisdom and prudence. 2. That those spiritual blessings which were prepared for us in Election and purchased in the work of Redemption, are applied unto us, and we made actually to partake of them, It is the alone work of God in our effectual calling; there being not so much as either power or goodwill in us, who by nature are dead in sins and trespasses, to accept of Christ, or of anything purchased by him, until God do quicken us: for, the Apostle, showing how the Ephesians were made partakers of those blessings, he ascribeth this work wholly to God, making them but mere patients in it; He hath abounded towards us, or in us, as a full fountain runneth over and watereth the adjacent ground. 3. As the same 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 purchased for us; So nothing less than abundant and overflowing grace is hereby made manifest to be in God; considering that there is not only a simple want of good will, but also an utter averseness from closing with his gracious offer, Mat. 23. -37. and that not only there is nothing in the Elect before effectual calling more than in the Reprobate, which might move God to bestow those excellent blessings upon them, but also much to scare him from ever meddling with them, Ezek. 16. 3, &c. unless where sin abounded, grace did much more abound, Rom. 5. -20. for, the Apostle, speaking of God's bestowing grace upon the elect Ephesians, doth ascribe his so doing to his abounding grace; Wherein, or, in which grace (formerly spoken of) he hath abounded towards us. 4. All men by nature are destitute of saving wisdom, that is, the saving knowledge of divine mysteries, and things heavenly; seeing there be many such things the light of nature revealeth nothing of, Mat. 16. 17. And though the light of Scripture doth reveal them; yet the natural man cannot look upon them, as real truths, 1 Cor. 2. 14. and so as thoroughly to venture his salvation upon them, Joh. 5. 40. for, he showeth, that at their effectual calling God did abound towards them in wisdom, importing, that until then they had it not. 5. Though the Lord doth not bestow upon all, whom he effectually calleth, the same measure of saving knowledge, 1 Cor. 12. 4. yet he bestoweth upon everyone so much as is necessary unto salvation, and as doth serve for an earnest of that full and perfect knowledge of God, which they shall enjoy hereafter: for, saith he, He hath abounded towards us in wisdom. 6. All men by nature are also deprived of saving prudence, there being many duties which the natural man cannot be convinced of to be duties, Mat. 5. 29, 39, 44. and many things required to the acceptable performance of every duty (Rom. 14. 23. Col. 3. 17.) the necessity whereof he can be as little convinced of; but chiefly, there being such impotency, and disorder in his will and affections, that he can least of all practice according to what he knoweth of his duties, Gen. 6. 5. for, he showeth, that at their effectual calling God did abound towards them in prudence, thereby importing, that until then they had nothing of that grace. 7. As God bestoweth this grace of prudence in some measure upon everyone whom he effectually calleth; So wisdom and prudence, if they be sanctified and saving, go always together: a man cannot believe well, except he also live well: Though, to speak of them other ways, as they are not saving graces, but only civil and moral virtues, they may be and often are separated: for, He hath abounded in wisdom and prudence, saith he. 8. Though God doth not perfect the work of grace in the Elect at the first instant of their conversion, but carrieth it on by degrees towards perfection, until death, Philip. 1. 6. yet even then he bestoweth the seeds and habits of every grace and saving virtue upon them. This new man of grace is not lame, nor wanteth any of his members, Gal. 3. 10. for, therefore, saith Paul, He hath abounded in all wisdom and prudence.
Vers. 9. Having made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself.
THe Apostle doth illustrate the former benefit of effectual calling, from the mean which God maketh use of for bringing of it about, to wit, His making known the doctrine of the Gospel, which is here called a Mystery, (as elsewhere, See Eph. 6. 19. 1 Tim. 3. 16.) that is, according to the use of the word in Scripture, a religious and sacred secret; and this also he showeth doth flow from the same good-pleasure and free grace formerly spoken of, the manifesting whereof was firmly resolved upon by God in his eternal purpose, being moved by nothing so to do without himself. Doct. 1. The Gospel, or doctrine of salvation through 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. 3. 10. and such, as was but sparingly revealed before Christ's incarnation, even to the Jews only, and to some few proselytes, Psal. 147. 19, 20. and such as remaineth a thing hid, even after it is revealed, unto natural men whose minds the god of this world hath blinded; So, as though they can discourse of, and preach the Gospel, Mat. 7. 22. yet, they do not believe it, 2 Cor. 4. 4. Yea, and it is a mystery, even to Believers themselves, if their knowledge here be compared with what it shall be hereafter, 1 Cor. 13. 12. for, by the mystery of his will, he understandeth the Gospel, and chiefly, as it was now clearly manifested both to Jew and Gentile, chap. 3. 6. Secondly, this mystery of the Gospel now revealed, containeth and manifesteth God's will concerning the salvation of lost sinners: though not his secret will, or decree, concerning those whom in particular he intendeth to save, 2 Tim. 2. 19—Yet his revealed will, holding forth the way of our duty, and the course condescended upon, by which, and not other ways, sinners shall be saved: for, hence it is called the mystery of his will. 3. The ordinary mean, whereby God doth call the Elect effectually, and convey the graces of his Spirit unto their graceless hearts, is the revelation of the Gospel, and his making of it known, chiefly by the public preaching thereof, Rom. 10. 14, 15. for, the Apostle, having already spoken of God's bestowing all saving grace upon them, doth here condescend upon the mean made use of by him in that work; Having made known unto us the mystery of his will. 4. There is nothing which moveth God to reveal his Gospel unto one people, and not to another, or more obscurely to one, and more clearly unto another, but only his own good will and pleasure so to do: neither doth the Lord anything contrary to justice hereby, seeing he is not obliged to send the Gospel unto any, Rom. 11. 35. and all have more knowledge of God by nature than they make good use of, Rom. 1. 21. for, this alone is here given as the reason of his making known the mystery of his will even according to his good pleasure. 5. So careful is God to maintain the interest of his free grace in our salvation, as being the only supreme and fountaincause thereof; that he thinketh it not sufficient once to assert, in the general, that salvation and all the means and steps tending towards it, do flow from his free grace, but that this be again and again inculcated, and (all the particular steps which lead to salvation being condescended upon) that his free grace, favor and good will be held out as the fountain of each step in particular: for, the Apostle doth so, and that by an heavenly and divine artifice, sliding down from one step to another, from Election to Redemption, and from Redemption to effectual calling, and from effectual calling unto God's bestowing the outward mean of salvation, the Gospel; not only ascribing all to God's free grace, but making grace the mid-link of the chain, whereby he joineth the several parts of his discourse together; so, ver. 8. Wherein he abounded; and here, According to the good pleasure of his will, and which he purposed in himself, as having no cause without himself to set him on work. 6. As the decrees of God are firm, fixed and unchangeable; So he doth nothing in the matter of man's salvation, even to the least circumstance, but what he hath decreed to do: which (as will appear from ver. 11.) doth hold in all other things which God doth: for, by God's purpose is meaned his eternal decree with respect had to its stability and unchangeableness, there being neither want of fore-sight, nor of power in God to occasion the alteration of his purpose, which are the causes why men are frequently necessitated to alter theirs; and this purpose and decree, is spoken of here as the rule according to which God of his good pleasure did make known the mystery of his will unto those Ephesians, in order to their salvation; Which he had purposed in himself, saith he.
Vers. 10. That in the dispensation of the fullness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him.
HEre is the intended effect which God did aim at in His gracious purpose of making fully known the mystery of the Gospel, both to Jew and Gentile, to wit. That at the full time and season, which God had dispensed, measured out, and pitched upon, as most fitting for the business in hand, (to wit, the time of Christ's incarnation and sufferings, Gal. 4. 4.) He might gather together in Christ all His own Elect (whether already glorified or yet upon earth) who before were separated from God, and one from another, and might make them one with God, being united with Christ their head by faith, Eph. 3. 17-. and one among themselves, being united by love, Col. 3. 14. Now, the Apostle affirmeth this gathering of all the Elect, was to be in the fullness of times: for, though many of them were already actually gathered and glorified, to wit, the things in Heaven before that time; yet the exhibition of that, by virtue whereof they were gathered, was at, and not before that time, to wit, the time of Christ's incarnation, obedience and sufferings, Heb. 9. 15. Doct. 1. All mankind by nature, and being considered in themselves, are under a fearful dissipation and scattering: Sin hath rent and separated them from God, from man, and from the blessed Angels: for, gathering presupposeth a foregoing scattering; and the word rendered gather together in one, being taken from a word which signifieth the head of a natural body, or a short sum of a sparse discourse, and so signifying here to gather together under one head, to wit, Christ, and unto one sum and body amongst themselves, it supposeth that they are separated from God, from Christ, one from another, and from the Angels also: for, they were to be gathered into one body with those; That he might gather together in one, &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, Mat. 23. 37. and so Christ should not have seen of the travel of His soul and been satisfied, contrary to what is promised, Isa. 53. 11. But upon the fixed and unchangeable purpose of God, which engageth His Omnipotency to make them willing to be gathered, Psal. 110. 3. and therefore they shall be infallibly gathered: for, the Apostle, as appears from the context, maketh this gathering depend on God's purpose; He hath purposed in himself,—that he might gather together in one. 4. It is only God, who by His omnipotent power doth gather together the scattered Elect, and maketh them one with Himself, and with one another in Himself. We do so much love to wander, Jer. 14. 10. that we would live and die estranged from God, if the Lord by strong-hand did not reclaim us from our 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 offer of His friendship, commanding us to accept of it as it is offered, and in the mean time sending forth his power with the command, whereby He maketh us to accept, Act. 16. 14. for, as is clear from the connection, God's end intended in making known the mystery of his will, is, That he might gather together in one. 6. As God is the great Master of his own House and Family, which is the Church, to whom He dispenseth and distributeth all her mercies, comforts and crosses with no less; yea, with infinitely greater care, wisdom and foresight, than any man doth care, provide for, and govern his own family; So, among other things, He dispenseth and ordereth times and seasons for his Church, as not only having fixed in his eternal counsel the general periods of the Churches time, how long the Church should be in her state of infancy, how long under the bondage of the Law, and how long she shall continue in her more grown and perfect age under the Gospel; but also the time and season for bestowing of particular mercies, and inflicting corrections and chastisements: for, the word rendered dispensation, signifieth the way of administrating the affairs of the family by the master thereof, and the times come under those things, which are administrated by God; That in the dispensation of the fullness of times. 7. As every time chosen of God for bestowing of any mercy, is the full and fittest time for his bestowing of it; So the time of Christ's incarnation is in a special manner the full time, and fullness of time; and that not only because it was that full time which God had appointed in his decree, and, for reasons known to his own unsearchable wisdom, condescended upon as the most fitting time for that great work; but also, because all the fore-going prophecies, promises and types of the Messias, were fulfilled in those times, Luke 24. 27. and the will of God concerning man's salvation was then, and not till then fully revealed, Heb. 1. 2. for, the Apostle calleth those times, the fullness of times; That in the dispensation of the fullness of times. 8. Though the benefits purchased by Christ, and particularly that of effectual calling, and gathering together unto God those whom sin did separate from Him, be intended for, and accordingly doth light only upon few, Mat. 7. 14. Yet the Gospel, and Promise, by which Christ and the benefits purchased by Him are revealed, is drawn up in the most comprehensive expressions: And this of purpose, that none may hereby be excluded from laying hold upon that gracious offer, but such as do exclude themselves, Joh. 5. 40. for, saith he, That he might gather together in one all things, both which are in heaven, and which are on earth: by which broad expressions are meaned only the Elect (for there is an universality and world even of those, 2 Cor. 5. 19.) and not all the creatures, not Devils or Reprobates, Joh. 17. 9. yea, to speak properly, not yet the elect Angels, who being never separated from God by sin, cannot be gathered to him by Christ, though they may improperly and in some respects be said to be so; to wit, because of those advantages which they have by Christ, as that they are now most perfectly and inseparably united with God, without hazard of being separated from Him, Mat. 18. 10. and have attained the knowledge of that wonderful plot of Man's Salvation through Jesus Christ, which was a mystery even to them, Eph. 3. 10. and a greater measure of joy than formerly they had, upon Christ's converting and saving of lost sinners, Luke 15. 7, 10. Doct. 9 All who belong to God's purpose of Election, and who are, or shall be gathered together in Christ, are either in heaven or earth: Paul knew no purgatory, or third place for the souls of the Elect to go unto after death, to endure the temporal punishment due to their sin: for, he divideth those all things, which were to be gathered, into things in heaven, and things on earth. 10. There is an union betwixt the Saints departed now in heaven, and those who are yet alive upon the earth, so as they make up one mystical body under one head, Christ, to whom the Saints departed are united (though not by faith, 1 Cor. 13. 10.) yet by sense, as we are united to Him by faith: and as they are united to Christ, so also one to another, and to us by love: for charity never faileth, 1 Cor. 13. 8. from which union there floweth a communion betwixt them and us, whereby they do pray for the Church in general, Rev. 6. 10. (though not for the particular conditions and persons of men upon earth, whereof they are ignorant, Isa. 63. 16.) and the Godly upon earth do in heart and affection converse with them in heaven, Philip. 3. 20. desiring continually to be dissolved and to be with Christ, Philip. 1. 23. (though they are not to pray unto them, or give them religious worship, Rev. 19. 10.) for, saith he, That in the dispensation of the fullness of times, he might gather together in one, things in heaven, and things on earth. 11. Jesus Christ is that person, in, and by whom we are gathered together unto God by faith in Him, and to the Angels, and also among ourselves by the grace of love; He having united the two dissentient parties, God and man, in His own Person, Mat. 1. -23. and having satisfied justice for that wrong which caused the rent, Isa. 53. 5. and working in us by His Spirit those graces of faith and love, whereby we are made one with God and among ourselves, Act. 5. 31. and having by His death taken away that wall of partition and enmity which was betwixt Jew and Gentile, Eph. 2. 14, 15, 16. it being also necessary that we be in Him by faith, before we be united to God through Him; for, the Apostle is so much delighted with this Truth himself, and would so gladly have it well known & believed by others, that he doth inculcate it twice in this one verse. That he might gather together all things in Christ, and again even in Him.
Vers. 11. In whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the counsel of his own will. 12. That we should be to the praise of his glory, who first trusted in Christ.
THe Apostle, having hitherto spoken of all the Elect in general, doth now make application of the former doctrine, first, to the Jews, and next to the Gentiles: and hereby he doth yet further, and thirdly, enforce the fore-mentioned scope, while he showeth in effect, that the prerogative of the Jews above the Gentiles made not grace the less free to them, and that nothing which the Gentiles could pretend to beyond the Jews, made it less free to them either And, first, he applieth it unto the Jews, whereof Paul was one; and therefore he speaketh of them in the first person, We. And, first, he showeth, that they, to wit, Believers among them (as is explained, ver. -12.) had, in Christ and by virtue of His merit and intercession, obtained an inheritance, to wit, of Heaven and Glory, Col. 1. 12. and by consequence, all the fore-mentioned blessings which lead to it; and this not from their own merit or free choice, but freely, and as it were by lot, wherein least of man is seen: for, the word signifieth, to obtain an inheritance by lo • , in allusion to the division of the land of Canaan among the Tribes, which was by lot, Josh. 14. 2. Secondly, he showeth the reason why they had obtained this inheritance, not their own worth; but because God had predestinated them to it in His unchangeable decree of Election: and withal doth clear, that God did call them freely and according to His purpose to the enjoying of this inheritance, because He worketh all things according to his most wise and free purpose, and therefore this also, ver. 11. And, thirdly, he expresseth the end which the Lord proposed to Himself in calling them to enjoy this inheritance, even that thereby His glorious Attributes, manifested in that work might be acknowledged and praised, especially by them whom He had called; whom he describeth from this, that they were the first who trusted or hoped in Christ: for, as the Gospel was first preached among the Jews, Mat. 10. 6. Act. 13. 46. so, many among them did embrace the Gospel, and were converted by it at the first, and before there were any considerable number of Converts among the Gentiles, ver. 12.
From Vers. 11. Learn, 1. It is the duty of Christian Ministers, as to preach sound doctrine, so to make prudent application thereof to the several sorts and conditions of hearers: for, the life of preaching, is, impertinent and lively application, in so far as if the Wor • be left unapplyed by the Preacher, People will either not apply it at all, or otherwise misapply it, by taking to themselves that which belongeth not to them: therefore the Apostle, having spoken of the freedom of God's grace towards all the Elect in general, doth make particular instance of the freedom of it, first, in the Jews here, and next, in the Gentiles, ver. 13, 14. In whom also we have obtained. 2. As Believers are God's portion and part of the world, even the lot of His inheritance; so they do obtain from Him a lot and share in an inheritance incorruptible and undefiled, and that fadeth not away, reserved in Heaven for them, 1 Pet. 1. 4. for, the word, rendered we have obtained an inheritance, may either signify, that they were taken for a lot and inheritance passively, or that they had gotten a lot and inheritance actively. 3. Every Believer hath already obtained this glorious, excellent and heavenly inheritance, though not in personal complete possession, 2 Cor. 5. 6. yet, by right (Joh. 3. 16.) in begun possession (Joh. 17. 2, 3.) and by complete possession in their head Christ, Eph. 2. 6. for, the Apostle speaketh in the by past time, We have obtained an inheritance. 4. This heavenly inheritance doth come to believers not by their own merit or worth, but freely and without their deserving or choice, as those things which come by lot: All the causes bringing it about, whether God's eternal electing love, or Christ's merit and the application of it, are free as to us, and were set on work without any active influence as from us; for, as we show, the word signifieth to obtain by lot, and therefore freely; We have obtained an inheritance. 5. Jesus Christ the Mediator is that person, in whom Believers have this heavenly inheritance: as they have all their other spiritual blessings leading to heaven in Him; so also heaven itself, He hath purchased it, Heb. 9. 12. He maketh us lay hold upon it by faith, when it is offered in the promise, Joh. 12. 32. we must be in Him before we get a right to it, and therefore He is the way to heaven, Joh. 14. 6. He hath taken possession of heaven in our name, as our Attorney, Joh. 14. 2, 3. for, saith he, In whom, which relateth to Christ, we have obtained an inheritance. 6. Those, who seem the worthiest people of any other, do come to heaven no other way than the most unworthy, that is, freely, and as it were by lot: for, he saith, We also, that is, even we Jews, who might seem to have somewhat whereon to rely in ourselves, have obtained an inheritance freely. 7. As none come to heaven, but such as are from eternity predestinated to it by God; So all those things, whether they be mercies, (Gen. 50. 20.) or crosses, (Amos. 3. -6.) which come as it were by chance to us, or without our foresight, are well foreseen, and wisely ordered by God: for, he mentioneth Predestination, and God's purpose to bestow this inheritance, which came to them, as it were by lot, and without their foresight; We have obtained an inheritance, being predestinated according to the purpose. 8. The providence of God is extended to all things whatsomever, neither is there anything which falleth not under His efficacious working: He not only gave a being unto all things created at the beginning, Gen. 1. 1. but doth continue them in their being, Heb. 1. 3. and concurreth with all the second causes in their working, Act. 17. 28. yet so, as God is not the author of sin: because, though the real action, to which sin adhereth, be from God, Joh 1. -21. yet, the deformity of that action, in so far as it is a transgression of the Law, seeing it is not a real being, but a deficiency from being; no real effect, but a defect, Therefore it is not from God, but from the sinner only: for, saith he, speaking of God, Who worketh all things: which cannot be restricted to the fore-mentioned blessings, but must be extended to all things whatsoever, seeing it is clear the Apostle doth argue from the general to the particular, He worketh all things so, and therefore those things also. 9. As God is an absolute worker, sovereign Lord of all His actions, and bound to give a reason unto none for what He doth, His will being His only rule by which He worketh; So His will is always joined with, and founded upon the light of counsel and wisdom; and therefore He can will nothing but what is equitable and just: for, the Apostle holdeth forth those two principles, from which God's working doth flow, infinite wisdom, pointed at in the word counsel, and absolute freedom and sovereignty over His actions, pointed at in the word will; Who worketh all things according to the counsel of his will. 10. As God doth in time work all things; so from all eternity, by the most wise and holy counsel of his will, He hath ordained whatever cometh to pass: Yet so, as violence is not thereby offered to the will of the creatures, nor the liberty of second causes, especially of the wills of men and Angels, taken away, but rather established, Act. 2. 23. and 4. 27, 28. for, saith he, Who worketh all things according to the counsel of his will, that is, as He hath most wisely and freely decreed. 11. Though counsel and advice be ascribed to God in his decrees and works, in so far as there is nothing willed or wrought by Him, but what is well, wisely and most righteously done; yet, we would advert, lest we attribute to God upon this ground anything savouring of imperfection, as if He did consult or deliberate concerning things to be done, as men do from ignorance, or doubtfulness of what is most convenient, and therefore do, first, consult and advise about the best expedient, and then make choice accordingly; There is no such doubtful inquisition, or previous deliberation in God in order to his working; His will alone is 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 according to the will of his counsel, as if counsel and deliberation went before, and the choice of the will followed after; but, after the counsel of his will, showing, that His willing of a thing to be done, is in place of all further consultation about it.
From Vers. 12. Learn, 1. As God's giving grace unto graceless sinners, His drawing them out of nature to the state of grace, and bestowing the heavenly inheritance upon them, is a work which setteth forth the glory of God's most excellent Attributes, of mercy, goodness, justice, power and beneficence, and giveth occasions unto beholders to set forth his praise in all those, though the man himself upon whom this work is wrought, were silent, the very work should speak for itself; So it is the duty of those especially, whom God hath so dealt with, to take occasion from his gracious work in them to set forth the praises of Him, who hath called them out of darkness to his marvelous light, 1 Pet. 2. -9. They are not always to dwell upon complaints of themselves, but sometimes would mount up in the high thoughts of His commendation and praises: for, this is the end designed by God in calling them to obtain this inheritance, even that we should be to the praise of his glory: which words may be taken both passively, the praise of His glory was to be manifested in them, and actively they themselves were to set forth His praises. 2. The more early a man doth close with Christ and embrace Him by faith, as He is offered in the Gospel, the less he doth protract and delay his so doing, the more of praise to God's glorious Attributes is manifested in him, and the more of obligation doth lie upon him to set forth God's praises, who hath so early broken the yoke of his slavery to sin and Satan: for, their trusting, and first trusting in Christ before others, is spoken of as a mean conducing to His praise, and engaging them to it; That we should be to the praise of his glory, who first trusted in Christ. 3. That any do believe in Christ at all, and that some do believe in Him sooner, and others later, dependeth not upon any difference in the persons themselves, but upon God's purpose, counsel and good pleasure: for, their trusting, and first trusting before others, is subservient to the end, which was proposed by God, to wit, the praise of His glory. Now, the necessary means, and the end intended, do depend upon one and the same purpose, so that if God have decreed the end, He must also have decreed the means tending to that end; That we might be to his praise, who first trusted in Christ. 4. The Gospel, when it is preached to a People, though never so godless and obdured, will not want its own saving fruits among some of those to whom it is preached: God useth not to send His Gospel unto a People of purpose to harden all, and to make them inexcusable; but because there are some belonging unto the election of grace, who are to be converted by it: for, as the Gospel was to be preached first to the Jews, because of the promise made to the fathers, Rom. 15. 8. So when it was preached it wanted not fruits among them, though they were a People to be cast off, enemies unto all good, had crucified the Lord Jesus, 1 Thess. 2. 15, 16. for, they were of those Jews who first trusted in Christ. 5. It is no small privilege for any, wether person or people, to be trusters in Christ, before others, it is a matter of their commendation, Rom. 16. -5. it glorifieth God, in so far, as their example and experience may prove an encouraging motive unto others, 1 Tim. 1. 16. it carrieth with it several advantages: for, the sooner a man doth close with Christ, he will get that work done the more easily, he is the sooner freed from slavery to Satan and his own lusts, he is the sooner capacitated to do the more service to God, and his great concernments are the sooner out of hazards: for, Paul maketh it a prerogative and privilege, which the Jews had beyond the Gentiles, even that they first trusted or hoped in Christ.
Vers. 13. In whom ye also trusted after that ye heard the Word of Truth, the Gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, 14. Which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of His glory.
THe Aposte applieth the former doctrine, in the second place, to the believing Gentiles in the person of those Ephesians, That hereby he may show they were as much in the debt of God's 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 show was bestowed upon the believing Jews, to wit, the heavenly inheritance, and all those other spiritual blessings which lead to it: for, as it is necessary that some word be added to the beginning of this verse for making good sense; so it seemeth the word, trusted, taken from the close of ver. 12. cannot be it: for, the word rendered there, first trusted, is but one in the Original, and cannot be applied unto the Gentiles, as not being the first who trusted in Christ; And therefore it is safer, and more apposit also unto the Apostle's scope to repeat that word (which is v. 11.) have obtained an inheritance, especially seeing he is applying here to the Gentiles, what he had applied there to the Jews; the principal part whereof, and that upon which all the rest spoken of there doth depend, is their obtaining an inheritance. Secondly, he setteth forth the mean whereby they obtained this excellent benefit, even their hearing of the doctrine of the Gospel, which he describeth from its excellent nature, as being the Word of Truth, and from that great good which it revealeth and offereth, even salvation. Thirdly, he mentioneth a work of God's holy Spirit upon their hearts after they had believed, which is here called sealing, by a metaphor taken from the use of Seals and Signets among men, which are chiefly used for putting a difference betwixt true Writs, and those which are counterfeit; so that this work here called sealing, did serve to evidence the truth and reality of somewhat which might otherwise have been questioned, and particularly, with relation to the Apostle's present scope, it did serve to evidence the reality of their right to the glorious inheritance, the truths of the Gospel, and the sincerity of their closing with, and believing of, the Gospel: now the work of God's Spirit, which maketh all this evident, and therefore hath the name of sealing, is mainly His renewing and sanctifying work, and especially His carrying-on of that work, whereby He imprinteth the image of Himself, which is holiness (Eph. 4. 24.) upon Believers, as an impression of the draughts and lineaments of the Seal, are by sealing put upon the thing sealed; so, 2 Tim. 2. -19. the grace of sanctification and departing from evil is called a Seal, though those other works of God's Spirit in Believers, whereby He giveth them sense of His presence, comfort and joy unspeakable flowing from it, and full assurance, may be looked upon as less principal parts of this Seal. Fourthly, (ver. 14.) by the metaphor of an earnest, which is used among Merchants for ratifying of their bargains, he showeth a use, for which the bestowing of the holy Spirit upon them, and His sealing of them by His sanctifying grace, did serve, even to be an earnest of the heavenly inheritance, the full possession whereof being delayed until the last day, God gave unto them His holy Spirit with His saving graces, as an earnest, or some small beginnings, and a part of that glory which shall then be revealed; that hereby He might assure them of their obtaining the whole in due season. Fifthly, he showeth the date and time how long they were to content themselves with the earnest, even until the redemption of the purchased possession, that is, until the day of judgment, at which time those who are purchased by the blood of Christ, and are His possession and peculiar people, shall obtain complete redemption and full delivery from sin and misery; In which sense redemption is taken, Rom. 8. 23. And sixthly, he showeth the end which God purposed unto Himself in all this, even the same which he mentioned formerly, ver. 12- to wit, the praise of His Glory.
From the benefit which those Gentiles received, (besides what is marked upon the parallel place, ver. 11-) Learn, 1. Though it was the prerogative of the Jews above the Gentiles that Christ was first preached unto them, and accordingly some of them did first trust in Him, (See ver. -12.) yet God hath made both Jew and Gentile equally to partake of all other things, as well of those which concern salvation itself, as of the means and way of attaining to it: for, the same Christ, the same free-gifted inheritance through Christ, and the same Gospel which was bestowed upon the Jews, are also bestowed upon the believing Gentiles; In whom ye also have obtained an inheritance, saith he. 2. It is a thing highly observable, and much to be taken notice of, that the Gentiles, who were profane dogs, (Mat. 15. 26.) not a people, (Deut. 32. 21.) without God, (chap. 2. ver. -12.) should be set down at the children's table, and have full access to free grace and salvation, and all spiritual blessings tending to salvation equally with the Jews, who were God's only People, separated to Him above all People, Exod. 19. 5. to whom did pertain the Adoption, Glory, Covenants, &c. Rom. 9. 4. for, Paul cannot speak of this without an also, which is a note of exaggeration, and heightneth the purpose, as a thing very observable; In whom ye also have obtained an inheritance.
From the mean whereby they attained this excellent benefit, Learn, 1. The hearing of the Gospel, which supposeth the public preaching of it, (Rom. 10. 14.) is the ordinary mean whereby faith is wrought, and consequently a right is conveyed unto the heavenly inheritance, in so far as the Gospel so preached doth not only propound and make known to the understanding the object of saving faith, which was before hid; but the Lord also, at, or after the hearing of this Gospel preached, doth work the grace of faith in the hearts of the Elect, Act. 16. 14. for, saith he, Ye obtained an inheritance, after that ye heard the Word of Truth, the Gospel. 2. The Gospel is the Word of Truth, not only because it containeth nothing but truth, (for, so the whole Scripture is the Word of Truth, Psal. 19. -9-) but also the Truths of the Gospel are most excellent Truths, as being most remote from ordinary knowledge, Mat. 16. 17. most profitable to lost sinners, Tit. 2. 11. and do manifest the praise of God's glorious Attributes (Luke 2. 14.) more than any other Truths: besides, the Gospel doth clearly hold forth the truth and substance of all these dark and legal shadows, Joh. 1. 17. for, by the Word of Truth he meaneth the Gospel, as he presently cleareth; After ye heard the Word of Truth, the Gospel of your salvation. 3. As the doctrine of Salvation is the doctrine of the Gospel, or glad-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 Salvation, and a possible way for attaining to it, which the Law doth not, Gal. 3. 21. but also being the power of God to Salvation, Rom. 1. 16-. and the mean which God doth bless for making us embrace by faith the offer of Salvation, Rom. 10. 14, 15. and for working all other saving graces in the Elect, Col. 1. 6. for, the Apostle calleth this doctrine the Gospel, or glad tidings, of Salvation. 4. It is not sufficient to know that the Gospel is a doctrine of Salvation in general, or unto others only; but everyone would labor, by the due application of the promises of the Gospel unto themselves, to find it a doctrine of Salvation to them in particular: for, Paul hinteth at so much, while he saith, not simply, the Gospel of Salvation, but of your Salvation.
From the Spirit's work of sealing following upon believing, Learn, 1. As the Gospel preached, and heard, doth not profit unto Salvation, except it be believed; so the Truths of the Gospel, and Jesus Christ that good thing offered in those Truths, is that in the whole Word of God which saving faith doth chiefly close with, and rely upon, and is fully satisfied with: It findeth death in threatenings, a burden of work in precepts, but in Christ and the Gospel it findeth the way to Heaven made patent, even a way how the sinner may be saved and divine justice not wronged: for, the Apostle, having spoken before of their hearing the Gospel, doth add, In whom, to wit, Christ; the words may also read, In which, to wit, the Gospel, ye believed. 2. Though none can actually believe before the Spirit of God come to dwell in them, bringing 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. 4. 13-. yet, upon the actual exercising of the grace of Faith, the Spirit of God doth more fully manifest Himself to be dwelling in Believers, by His carrying-on the work of sanctification in them, for their greater comfort, and further strengthening of their faith: for, saith he, After ye believed, ye were sealed with that holy Spirit. 3. Whoever have rightly closed with the Gospel, and Christ in the Gospel, by believing, will have the grace of sanctification and holiness of life following upon their so doing, as also sometimes some measure of joy, peace and, sensible comfort: for, as I cleared, by the seal is meaned those graces; And after ye believed, ye were sealed, saith he. 4. Even real Believers have need of confirmation and sealing, as being ofttimes exercised and tossed with several doubts and scruples, both concerning the truth of the Gospel, and promise in general, Mark 9. 24. and the reality of their own closing with, and interest in the Promise, Psal. 88. 14. for, therefore is it, that after those Ephesians had believed they were sealed, hereby to evidence the truth of the Gospel, and the sincerity of their believing the Gospel; After ye believed, ye were sealed. 5. The Lord hath provided, and accordingly doth bestow sufficient means upon Believers whereby all their fore-mentioned doubts may be solved, and they abundantly satisfied; for, besides the writing of the Promise upon their hearts, and the outward seals of the Covenant of Grace, or Sacraments, which are visibly dispensed by Christ's Ministers, there is an inward seal, to wit, the saving Graces of God's Spirit, together with growth and increase in those, imprinted by the Spirit of God upon the hearts of Believers in order to their confirmation, although they sometimes cannot perfectly discern, nor exactly take up the draughts and lineaments of it; After ye believed, ye were sealed. 6. The saving graces of God's Spirit wrought in a Believer, and exercised by him in all sorts of holy duties, and especially growth in grace, is a most convincing evidence, not only that the Word of the Gospel, by which holiness is wrought, is the undoubted Truth of God: for, this is the witness by water, spoken of, 1 Joh. 5. 8. there being no other thing but the Truth of God able to produce such strange and supernatural effects as those; but also it serveth to evidence the reality of the man's interest in the promise, and of his right to the heavenly inheritance, in whom those saving graces and the fruits of holiness are, seeing holiness of life is the inseparable effect of saving faith and interest in the promise, Act. 15. 9. for, by the Seal is meaned mainly the graces of sanctification, and, as was shewn, they get that name: because, as Seals do confirm public Writs, and make them appear to be authentic; so the saving and sanctifying graces of the Spirit do confirm to those, in whom they are, the Truth of the Gospel, and the sincerity of their faith in Christ; In whom after ye believed, ye were sealed. 7. Our doubts and scruples, whether concerning the truth of the Promise in general, or our own particular interest in the Promise, ought not in reason make us suspend our believing in Christ and the Promise, until we first be sealed and sanctified, and so receive sufficient confirmation; but on the contrary, we are, first, to set our Seal to God's Truth, by believing and venturing our salvation upon it, and then we may expect next to have God setting His Seal upon our heart in order to our confirmation: for, that is the order here set down; In whom after ye believed, ye were sealed. 8. The sanctifying of our natures, and adorning of our hearts with saving graces, together with any confirmation in the truth of the Promise, or of particular interest in the Promise which Believers receive from these, is the work of God's Spirit only: for, it is ascribed to Him here, and with relation thereto He is called the holy Spirit, not only because He is essentially holy, and very holiness itself, but also the author of sanctification, and of all saving graces in Believers, Gal. 5. 22. and the Spirit of promise, not only, because He was promised to be abundantly poured-out upon Believers under the New Testament, Act. 2. 16. but also His office is to seal and confirm by His gracious operations the Promises of the Gospel to Believers, Rom. 8. 16. Ye were sealed, saith he, with the holy Spirit.
From that use, for which the holy Spirit with his saving graces was bestowed upon them, Learn, 1. As the Spirit of God is a person subsisting, and not a created gift or grace; so this holy Spirit doth not only bestow His gifts and graces upon Believers, but also cometh Himself unto them, and dwelleth in them: In so far, as though He be not personally united with them, as the divine nature is with the human in Christ; yet He is not only with them in his essence and being, as He is present every-where, Jer. 23. 24. nor yet in respect of His working by a general providence only, as He is present even with wicked men; for, in Him they live, move and have their being, Act. 17. 28. but He resideth in them, as in his own Temple by his special and saving operations, whereby He not only bestoweth upon them the habits of all saving graces at their first conversion, Ezek. 36. 25, 26. but doth also by his immediate, strong and special influence daily preserve those graces in life, (Joh. 10. 28, 29.) actuate them, (Philip. 2. 13.) and ordinarily maketh them to grow, (Hos. 14. 5.) for, whereas the word Spirit in the former verse is in the neuter gender • he repeats it here by a masculine relative (which would be better rendered who than which) to show that the Spirit is a person subsisting: Which Spirit, he saith, is given us for an earnest of our inheritance. 2. Heaven and glory is the only portion and inheritance of Believers; all their enjoyments earthly, though never so great, being but mean, fading in themselves, and liable to spoiling and vastation from others, so that this inheritance, which is incorruptible, fadeth not away, and is reserved in the heavens (1 Pet. 1. 4.) is only worthy to be looked upon as their inheritance: for, the Apostle calleth it our inheritance, by way of excellency; Which is the earnest of our inheritance. 3. As the right unto this inheritance is made-over unto Believers, upon their resigning themselves to God by faith, in way of covenant and paction, Isa. 55. 3. So the Lord hath thought it convenient not to give them the possession of it presently upon their right, but to delay it for a season, that in the mean time they may exercise their hope in longing after it, Philip. 1. 23. And God may get glory from the heirs of heaven here upon earth, and among earthly men, by being the means of salvation unto some, Mat. 5. 16. and of conviction and just condemnation unto others, Heb. 11. 7. for, the metaphor of an earnest, used among Merchants, when the sum covenanted is not presently given, doth bear so much; Who is the earnest of our inheritance. 4. As even Believers are apt to doubt, if ever the covenanted inheritance shall be bestowed and actually enjoyed by them; So the Lord is most willing to do all which in reason can be required, for removing all doubts of that kind; and more particularly He giveth them an earnest, or a part of this covenanted inheritance in hand, to assure them of his purpose to bestow the whole in due time: for, the metaphor of an earnest doth bear this also, the end of giving an earnest being to assure the receiver of the giver's honest purpose to perform all that he hath promised, which otherwise might be called in question; Who is the earnest of our inheritance. 5. The Spirit of the Lord sealing Believers, and those saving graces of the Spirit, which he worketh in sealing, do serve for the same uses in relation to the Covenant of Grace, wherein heaven and glory is promised to Believers, for which an earnest doth serve in a civil bargain: for, as the earnest is a part of the sum, and usually but a small part, and yet may assure the receiver of his obtaining the whole; So the Spirit and His work of grace received here, is begun glory, Joh. 17. 3. and though but a small part of it, 1 Cor. 13. 12, 13. yet the smallest measure of grace may assure the man who hath it, of his obtaining the full possession of glory in the day of the Lord Jesus, Philip. 1. 6. hence the Apostle calleth the Spirit with his graces this earnest; Who is the earnest of our inheritance.
From the time how long the use of this earnest was to continue, Learn, 1. As real Believers are Christ's possession in whom He dwelleth, Eph. 3. 17. and whom He manureth and maketh fruitful, Joh. 15. -2. So He hath purchased them, to wit, by paying a price to provoked justice, 1 Cor. 6. 20. and by force from Satan their old possessor and master, Heb. 2. 14, 15. and purchased them for this end, that He might possess them: for, speaking of Believers, he calleth them a purchased possession. 2. Though the redemption and delivery of Believers be already begun, and their bonds loosed in part, Col. 1. 13. yet their complete redemption is but to come, to wit, from sin at death, Heb. 12. -23. and from misery, not until the last day; then, and not while then shall their bodies be raised up in glory, and their redemption be full and complete, Rom. 8. 23. for, the Apostle speaketh of their redemption as of a thing yet to come; Untill the redemption of the purchased possession. 3. As this earnest, even the holy Spirit with His graces, being once given, cannot totally be lost; So, if this day of redemption were once come, there shall be no further use of an earnest: the covenanted inheritance will then be fully possessed, and consequently no place left for fears or doubts about the obtaining of it; for, he saith, the Spirit was to be an earnest until the redemption, and so He must continue with them until then, but was not to serve for an earnest any longer; Who is the earnest until the redemption of the purchased possession.
From the end proposed, see what is already observed upon ver. 6. and ver. 12.
Vers. 15. Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the Saints, 16. Cease not to give thanks for you, making mention of you in my prayers.
THe Apostle, in the second part of the Chapter, taking occasion from what he heard of those Ephesians, breaketh forth in thanksgiving and prayer to God for them, whereby he prosecuteth his main scope: in so far, as that by every sentence, and word almost, he doth breath forth the high esteem which he had of God's free grace in Christ, and thereby doth confirm their faith; besides that while he prayeth for their perseverance, and growth in the faith and knowledge of saving truths, he doth indirectly, at least, excite them to persevere and make progress in the same.
And, first, having shewn the good report which was brought unto him of those spiritual graces, which were eminent in them (whereof he instanceth two, which are the sum and compend of all the rest, and doth illustrate them from their principal object, faith in Jesus Christ and love to all the Saints) ver. 15. he maketh known unto them what was his exercise upon their behalf, even that (being incited by the consideration of these spiritual blessings bestowed by God upon them, and mentioned, ver. 13, 14. and by the report which he had of them, ver. 15.) he made conscience to continue in the duties of thanksgiving and prayer to God for them, ver. 16.
From Vers. 15. Learn, 1. It is not sufficient that Christ's Ministers do press duties upon the Lord's People, having convincedly cleared unto their consciences the equity which is in those duties; but they must also hold forth unto them a copy of that obedience, which they so much press, by their own example and practice: for, so the Apostle, having abundantly cleared, ver. 13, 14. that the Lord's converting and sealing of those Ephesians did call upon them to praise the glory of His grace, he himself doth here put hand to this work; Wherefore, saith he, I cease not to give thanks for you. 2. It is a great encouragement to bless the Lord, and to pray unto Him in behalf of those who are making conscience of these duties for themselves: for, while he saith, I also give thanks, he supposeth they were doing the like, and that he was encouraged from thence. 3. Grace is like a precious ointment, whose savor cannot be hid: the report of it, where it is in life, will spread, and make his name, who hath it, savoury unto such, as are truly gracious themselves: for, Paul, though at a great distance being now at Rome, heard of their faith in Jesus Christ, and love to all the Saints. 4. It is the duty of Christians to be joyfully reporting and speaking of the grace of God and good which is in others; providing it be wisely done, that is, first, sparingly, and so as not to place all our own Religion in speaking of the Religion of others. Secondly, not rashly, or without such grounds in the person whom we commend, as charity at least may rest upon. Thirdly, impartially, and not factiously crying up some, and decrying others, who are equally deserving, Jude -16. for, Paul's hearing of their faith and love, implieth, that some had reported to him of that good which was in them. 5. Even in the best Churches in those primitive times, who were most commended by the Apostles, everyone had not faith, and so is it yet; All are not Israel who are of Israel, Rom. 9. 6. for, the word rendered their faith, in the Original, is, the faith which is among you; he could not say positively that all of them had faith, but faith was among them. 6. Saving faith is an excellent fruit of the Gospel preached among a People, without which the Word cannot profit, Heb. 4. 2. and by which we are united to Christ, and have right to all the spiritual blessings purchased by Christ, who is the chief object of faith, whom it doth apprehend, as He is offered in the Promise: for, Paul doth mention their faith in Jesus Christ as an excellent praise-worthy fruit of the Gospel, for which he blesseth God; After I heard of your faith in Jesus Christ, saith he. 7. The grace of love to our neighbor, with the duties thereof flowing from love to God in the first place, (1 Joh. 4. 12.) is an excellent praise-worthy fruit of the Gospel preached among a People, especially, when the Saints have most of this love as resembling God most. And when their love is laid forth upon Saints, as they are Saints, and for the reality or appearance of God in them, and not for other by-respects only, or mainly; and in a word, when it is extended unto all Saints: for, Paul doth mention their love to the Saints and to all Saints, as another excellent praise-worthy fruit of the Gospel, for which he blesseth God; After I heard of your love unto all the Saints. 8. As the graces of faith in Christ, and love to the Saints, are always conjoined, they being in a manner the two legs of a Christian, without any one whereof he cannot walk, and the other is but dead and withered, I am. 2. 17. so faith in its exercise hath the precedency of love, faith being the fountain from which the streams of love do flow; in so far, as faith laying hold upon God's love in Christ, inflameth the heart with love to God; which love to God consisteth in keeping of His Commandments, 1 Joh. 5. 3. and the chief of God's Commands, next unto love to Himself, is, that we love our brother, 1 Joh. 4. 21. for, the Apostle here, as elsewhere, Col. 1. 4. 1 Thess. 1. 4. conjoineth these two graces, and giveth faith the precedency; After I heard of your faith in Christ Jesus, and love to all the Saints.
From Vers. 16. Learn, 1. As the duties, both of thanksgiving and prayer, ought to be made conscience of by Christians; so the practice of these two duties do well together: for, each of them doth contribute for the help of another; in so far, as thanksgiving to God for favors received, doth notably tend to suppress that fretting, quarrelling, impatient humor, which often venteth itself against God in our prayers, Psal. 77. 7. compared with 10, 11. and the exercise of prayer doth elevate the heart somewhat towards God, and so in some measure warm the affections with love to God, Psal. 25. 1. and thus disposeth much for the duty of thanksgiving: for, the Apostle maketh conscience of both those duties, and that jointly; I cease not to give thanks in my prayers. 2. It is not sufficient for Christians once to begin well, and break off fair in the practice of those duties; but they must continue in them; there being always abiding reasons both for thanksgiving and prayer; and, when there is a lazy falling off from the practice of them for a time, it is usually found a task of greater difficulty to begin of new, than it was at first: for, the Apostle saith, I cease not to give thanks in my prayers: he ceased not, to wit, so far as his other necessary employments and duties of his calling did permit: for, what we do frequently, and always when occasion offereth, we are said to do it without ceasing. 3. The Ministers of Jesus Christ especially, ought not to be puffed up with any success, which the Lord is pleased to give unto their labors, or sacrifice to their own drag or net, Gal. 6. 13. but would ascribe the praise thereof to God, who alone maketh His People to profit, Isa. 48. 17. for, Paul, hearing of their faith and love, ceased not to give thanks for them to God. 4. As it is the duty of one Christian to pray for another, and especially of a Minister for his Flock; So our prayers for others will avail little, except we be daily making conscience of praying to God for ourselves: for, saith Paul, I make mention of you in my prayers: he had his own ordinary prayers for himself, wherein he did remember them. 5. As to the occasion of his praying for them, see upon Col. 1. 9. doct. 1.
Vers. 17. That the God of our Lord Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and revelation, in the knowledge of Him: 18. The eyes of your understanding being enlightened—
THe Apostle, in the second place, giveth a short sum of his prayer unto God for them. And, first, he describeth God the Father, unto whom he prayeth, to be the God of our Lord Jesus Christ, to wit, as Christ is man, Psal. 22. 10. as He is our Mediator, Psal. 40. 8. and with relation to that Covenant of Redemption betwixt God and Christ as mediator, Heb. 2. 13. And the Father of glory; so called, because He is in His own nature infinitely glorious, Psal. 145. 5. the fountain of the whole Godhead, and all the divine Attributes in the Son (Psal. 2. 7.) and holy Ghost, Joh. 14. 26. for, glory is sometimes taken for the Godhead and divine Attributes, Joh. 2. 11. and because He is the first cause of all that glory which is in any of the creatures, Psal. 8. 5. And lastly, He is the object of all glory, to whom all glory is due from the creatures, Psal. 19. 1. Secondly, he showeth what he sought in prayer, even wisdom, or a further increase of that wisdom and saving knowledge of divine mysteries, whereof the Spirit of God is the author, mentioned ver. 8. together with a clearer insight in Scripture where those mysteries are revealed by the same Spirit. Which wisdom he showeth, doth mainly consist in the saving, believing, and operative knowledge of Him, that is, of Jesus Christ, ver. 17. And having more clearly expressed what he meaneth by this Spirit of wisdom, even the removing of the natural blindness of their understandings, and enduing them with a clear discerning in the things of God, ver. 17- he doth illustrate it further from those ends, for the attainment whereof he would have this wisdom bestowed, as shall be cleared afterwards. Hence Learn, 1. The more painful and laborious that others, whether Ministers, parents, friends or neighbors, 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 everyone would have doing well, only himself will not: for, the Apostle showeth that he prayed, and what he prayed for from God unto them, not to gain applause from them; (for that is condemned, Mat. 6. 5.) but that he might excite them unto prayer for themselves, and to endeavor 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 ourselves unto a set form of words in prayer, Rom. 8. 26. yet, we would have set purposes condescended upon, and a certain scope to aim at in prayer, so as we may be able to give an accompt of what we pray for, whether in behalf of ourselves, or of others; otherwise we can neither expect, nor observe the return of our prayers: for, Paul, setting down the sum of his prayer, showeth he took notice of those things which he prayed for; even that God may give unto you the Spirit of wisdom, saith he. 3. Our prayers would be directed unto God only, and neither to glorified Saints, who are ignorant of us, Isa. 63. 16. nor yet to the Angels, who (though they be near unto us, 1 Cor. 11. 10. yet) know not the secrets of hearts, Jer. 17. 10. and so are unfit to receive our prayers; besides that there is no warrant in Scripture for praying unto any such, but to God alone: hence the Apostle directeth his prayer unto God, Even, that the God of our Lord Jesus Christ may give unto you. 4. We ought to draw near to God, especially in the duties of prayer, whether for ourselves or others, with confidence and reverence (the one not marring the other) and in order hereto we are so to conceive of God, and express such conceptions of ours concerning Him, as may most strengthen our faith in the expectation of what we seek, and may strike our hearts with reverence towards God, from whom we seek: for, those epithets which Paul giveth unto God, do tend to strengthen his faith, while he calleth Him the God of our Lord Jesus Christ; and to breed deep reverence in his own heart towards God, while he calleth Him, the Father of glory, or glorious Father. 5. That we may have access unto God with boldness through Christ in prayer, it is necessary to renew that act of faith whereby we apply and appropriate Christ unto ourselves, that so being made one with Christ (Eph. 3. 17.) we may be looked upon by the Father, as clothed with His righteousness, Phil. 3. 9. whereby both our persons and imperfect prayers shall be accepted of by God through Him, Heb. 11. 4. for, Paul, whose practice here is a directory for prayer, doth appropriate Christ to himself as his own Christ; The God of our Lord Jesus Christ. 6. It is necessary also in order to the same end, that in closing with Christ we do not part or divide Him, but appropriate to ourselves the fullness of all those perfections which are in Him; this being an evidence of the sincerity of our closing with Him, and no less than whole Christ being necessary to cover all those imperfections, to bear us up under all those discouragements, to help us under all those infirmities which we are encompassed with in our approaches to God: for, Paul doth appropriate Christ to himself under such titles as hold forth His complete fullness, to wit, of Lord, which implieth His power and sovereignty over all things for the Believers good, Philip. 2. 9. 10, 11. Of Jesus, which signifieth a Savior, and pointeth forth His great work and errand to the world to save sinners, Mat. 1. 21. And of Christ, which signifieth anointed, and so pointeth at His threefold Office unto which He was anointed and furnished in order to that work, Psal. 45. 7. The God of our Lord Jesus Christ. 7. As wisdom, or the saving knowledge of divine mysteries, is necessary unto a Christian; So, even those who are effectually called, and have a good measure of this grace already, ought not to sit down upon the measure received, but would constantly aspire after more of it, as being yet ignorant of many things, and not sufficiently rooted in the knowledge of those things, which they already know, 1 Cor. 13. 9. for, while Paul prayeth for a greater measure of wisdom unto those Ephesians, towards whom God had already abounded in all wisdom, ver. 8. he doth indirectly excite them to endeavor to grow in this grace; May give unto you the Spirit of wisdom. 8. The wisdom and knowledge which Christians are to seek after, is not at all that carnal wisdom, which is enmity to God, I am. 3. 15. nor yet chiefly that natural wisdom, or knowledge of the hid mysteries of nature, Eccles. 1. 17, 18. nor yet that wisdom or knowledge of divine mysteries, which is only a gift, and floweth from a common influence of the Spirit, 1 Cor. 8. -1-. but that whereof the Spirit of God by His special operation and influence is author and worker, and is more than a gift, even the grace of wisdom, which is not acquired by our own industry and pains only, nor yet puffeth up, neither is it weak and coldrife, not warming the heart with love to the thing known, as the gift of wisdom is: but this grace of wisdom cometh from above, I am. 3. 17. by the use of other lawful means, Prov. 2. 1, &c. and must be sought from above, I am. 1. 5. It humbleth the man who hath it, Job 42. 3, 5, 6. it is operative upon the heart, and worketh love unto the thing known, Joh. 4. 10. for, the Apostle prayeth, that God would give them the Spirit of wisdom, that is, whereof the Spirit of God is author by His spiritual grace. 9. Spiritual things, the object of this heavenly wisdom and knowledge, are not, for the most part, conclusions drawn from natures light; but are revealed and made known by the Spirit of God, to wit, either in an extraordinary, immediate way, without the help of human means unto the Prophets and Apostles, Eph. 3. 5. or, in an ordinary and mediate way by the help of Scripture, and blessing of God upon the pains of public Teachers, and such other means as He hath appointed for attaining to the mind of God revealed in Scripture, 2 Tim. 3. 15, &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, even a knowing of Him as our own, and with special application to ourselves, and so, as we give due honor, respect and reverence unto Him: for, though we are said to know even strangers, and those whom we contemn and despise; yet we are not in strict phrase of speech said to acknowledge any, but these of near relations, or whom we prosecute with that respect and honor which is due unto them, as the servant is said to acknowledge his master. Now, Paul giveth this as the sum and compend of saving wisdom, while he saith, In the knowledge of Him, to wit, of Christ, or, in the acknowledgement of Him, as it is in the Original. 11. It is not sufficient for attaining this grace of wisdom, or saving knowledge of divine truths, that those truths be plainly revealed by the Spirit of God in Scripture; there must be also a removal of that natural darkness and blindness which is in our understandings, whereby we may be enabled to take up that which is revealed, even as to the beholding of colors by the outward sense, there must not only be an outward light to make the object conspicuous, but also the faculty of seeing in the eye: a blind man cannot see at noon-day, nor yet the sharpestsighted at midnight. Thus for the taking up of things heavenly, the Apostle prayeth both for a Spirit of revelation, to make those truths conspicuous, and for a new power of discerning in the understanding, that they might be able to take up the truth so revealed: The eyes of your understanding being enlightened. 12. The natural faculties of the soul are not destroyed in conversion, so as if from that time forward the renewed man did nothing, and the Spirit of God residing in him did all things: no, they are only renewed by the implanting of new gracious habits and dispositions in them, so that our wit, will and affections being renewed, quickened and wrought upon by the Spirit of God, do also themselves work, Philip. 2. -12. for, Paul prayeth not that their understanding might be destroyed but enlightened; The eyes of your understanding being enlightened.
Vers. 18.—That ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the Saints.
HEre is one of those ends, for attaining whereof, the Apostle would have this wisdom bestowed upon them, even that they might know those good things, which they were to partake of in Heaven: which are, first, summarly propounded under the name of hope, taken here for the object of hope, or things hoped-for, as Rom. 8. -24-. Col. 1. 5. and the hope of their calling, because at their conversion they were called to the participation of those things; next, more fully explained, while they are called an inheritance, which is most excellent, as being both rich and glorious, and appertaineth only to the Saints and those who are renewed by the Spirit of God; for, the particle rendered in the Saints, doth signify, in, or, amongst, and is so read, Act. 26. 18. Doct. 1. As effectual inward calling, whereby we are made a willing people in the day of God's power (Psal. 110. 3.) is only Christ's work by His Spirit upon the hearts of the Elect, making them to give hearty obedience to the outward call by the mouth of His Ministers; So by this work he openeth unto them a large door of hope, and calleth them, who were before without hope, to partake of an excellent and glorious inheritance, which is here called hope, or the thing hoped-for, and the hope of calling, they being called to the enjoyment of it, which calling is also called His, to wit, God's, or Christ's, because it is His work; What is the hope of His calling. 2. Though those who are effectually called, do receive some part of that happiness, unto which they are called, presently, and in hand, to wit, those excellent benefits of justification, adoption and sanctification, and such others as do either accompany, or flow from those in this life, 1 Cor. 6. 11. yet, the great and chief part of it is not given then in present possession, but reserved in the heavens for them, 1 Pet. 1. 4. so that they have it only in hope: for, therefore is it called the hope of their calling, a thing only hoped-for. 3. Though those excellent things, which are not yet possessed, but only hoped-for by Believers, are known in part and in general, 1 Joh. 3. -2. even so far, as the knowledge which we have of them is sufficient to terminate our hope; (otherwise if they were wholly unknown they could not be hoped-for) yet so excellent are those things in themselves, and therefore remote from our knowledge, and so much are we taken up with trifles and childish toys, that even true Believers, and they who know most, and have their thoughts most exercised about them, are in a great part ignorant of them: they neither know them fully, nor particularly, Isa. 64. 4. So that heaven and glory will be found another kind of thing, than ever entered in the heart of man to think upon or look after, 1 Cor. 2. 9. for, he prayeth, that even the called Ephesians might know what is the hope of His calling, implying that they were yet in a great part ignorant of it. 4. That measure of knowledge which may be attained here of those excellent things hoped-for, should be carefully endeavored and diligently sought after by Believers, as being of great concernment to make them seek after these things being so known, Philip. 3. 14. to sweeten the bitterness of their cross, Rom. 8. 18. furnish them with matter for sweet meditation upon heaven and things heavenly, Philip. 3. 20. and to make them more vehemently long and desire after the actual possession of those things, Philip. 1. 23. for, Paul's praying for wisdom, that they may know the hope of His calling, implieth, that much more themselves ought to seek after the knowledge of it. 5. As those excellent things which are now hoped-for, and really to be enjoyed in the other life, are of the nature of an inheritance, which is not purchased by us, but freely bestowed upon us; so they are properly Christ's inheritance, who hath proper right to it, as being the natural Son of God, and by virtue of His own purchase; but the right which we have is communicated to us through Him, In whom we have received the adoption of children, and so are made heirs and co-heirs with Christ, Rom. 8. 17. for, the Apostle, explaining what those things hoped-for are, calleth them an inhe •• ritance, and His inheritance; And what the riches of the glory of His inheritance. 6. This heavenly inheritance is a rich inheritance, as wanting nothing to make the state of those who enjoy it completely happy, and giving full satisfaction and contentment, Psal. 17. 15. and therefore it is called the riches of his inheritance, that is, after the manner of speech much used among the Hebrew • , A rich inheritance. 7. It is also a glorious inheritance, there being nothing there but what is glorious: The sight shall be glorious; for, we shall see God, as we are seen, 1 Cor. 13. 12. the place shall be glorious, 2 Cor. 12. 4. the company glorious, all the glorified Saints and Angels, Heb. 12. 22, 23. our souls and bodies shall be glorious, Philip. 3. 21. and our daily exercise shall be glorious, even to give glory unto God forever and ever, Rev. 7. 9, 10. for, therefore it is called the glory of his inheritance, or, his glorious inheritance. 8. Though sanctification and holiness do not merit this heavenly inheritance, seeing it cometh to us freely, and as it were by lot; (as the word signifieth) yet none have present right to it, nor yet shall have possession of it afterwards, but only the Saints, even they who are renewed and inherently holy: Without holiness none shall see God, Heb. 12. -14. for, he saith, it is an inheritance in the Saints, that is, whereof only Saints are possessors. 9. That we know and acknowledge Christ aright, it is necessary to perpend much, and thereby endeavor to know how useful a person he hath been and is unto us; what great rich and glorious things He hath purchased for us, and doth preserve in heaven for our behoof: for, he mentioneth their knowing the hope of His calling, as one end or part of that wisdom which consisteth in the knowing or acknowledgement of Him, spoken of, ver. 17. That ye may know the hope of his calling, &c.
Vers. 19. And what is the exceeding greatness of His power to us-ward who believe, according to the working of His mighty power.
HEre is another of those ends, for attaining whereof, the Apostle would have this wisdom bestowed upon them, even that they might know somewhat of that which they partake, at least in this life, to wit, the greatness of God's power, which He exerceth in and towards Believers, in His bestowing upon them saving grace, and carrying-on of that work in despite of men and devils from step to step, until grace shall be crowned in glory, and they actually installed in the possession of that rich and glorious inheritance: and he representeth and describeth this power, first, from its greatness; it is great, and so great, that sufficient words cannot be found to express the greatness of it, it is superlative, and hyperbolically great; for, so the word in the Original signifieth. Secondly, from the object towards whom this power is exercised, to wit, Believers. And, thirdly, from the principle and fountain from whence this powerful working floweth, even God's own natural and infinite power: which he describeth from two epithets, It is mighty; yea, almighty, so, as nothing is too hard for it, Gen. 18. 14-. and it is a working power, or efficacious in working, and so as it cannot be resisted, where it is employed to work, Isa. 27. 4. Doct. 1. So unworthy is any of the lost sons of Adam of this heavenly inheritance, Eph. 2. -3. so great and insuperable are these difficulties which are in their way to it, Eph. 6. 12. and so weak and impotent are they to get them overcome, 2 Cor. 3. 5. that no less than the omnipotent power of God working omnipotently is required to make them meet for it, and bring them to the actual possession of it; and therefore only the consideration of this mighty power can answer those doubts wherewith sense of weakness and unworthiness will furnish a man against the possibility of his ever attaining to it: for, what is here spoken of God's power, seemeth to be subjoined, thereby to point forth the way, how that rich inheritance is attained, and to solve those doubts which they might have had against their coming to it; And what is the exceeding greatness of His power. 2. They, and they only shall come to possess this heavenly inheritance after time, who partake of the working of His mighty power upon their hearts in time: for, having spoken of that rich and glorious inheritance, he speaketh here of the exceeding greatness of His power towards those who believe: whereby he showeth not only how we come to that inheritance, but also who those are, who shall come to it. 3. The power which God exerces in converting and carrying-on the work of grace to glory in the Elect, is not only great, but exceedeth all contrary power which might impede that work; so, that there is no power in the devil, the world, in sin, nor death, which this power doth not overcome; yea, nor any impotency in the Elect themselves, which this greatness of power will not help and strengthen: for, he calleth it the exceeding greatness of His power. 4. There cannot a more pregnant proof be given of God's omnipotent power in working, than what He giveth in converting sinners from sin to holiness, and carrying-on the work of grace in them against all opposition, until they come to heaven: The creation of the world, and working of miracles, is no more evident proof of His omnipotency in working than this is: for, he instanceth the exceeding greatness of His mighty power, not in any • f those things, but in His working towards Believers; Towards us who believe, saith he. 5. So averse are men by nature from believing in Jesus Christ for righteousness, so great an enemy is Satan to the grace of faith above all other graces, Luke 22. 31, 32. that no less than the working of God's exceeding great and mighty power is required for working us up to the grace of faith, and the exercise of it: for, his designing them by the name of Believers, while he speaketh of the exceeding greatness of this power, implieth so much; Towards us who believe. 6. Those only are most fit to speak of God's powerful and gracious working in hearts, who have found somewhat of that work in themselves: such will speak both more confidently, and more thoroughly of this work, there being somewhat of God's work in hearts, which cannot be so fully attained by mere reading or hearing, except experience serve as a commentary to understand what is read and heard, Psal. 34. 8. for, therefore, saith he, not, towards those who believe, but Us who believe, including himself, to show he spoke of this power, not as a stranger to it, but from experience, that they might believe him the rather. 7. This mighty power of God in its working towards Believers, is extended unto all times, without restriction unto any difference of time, either by-past, present, or to come: It hath wrought in their first conversion, and bringing them to believing, Joh. 6. 44. it doth work by preserving them in the state of grace, Luke 22. 32. by actuating their graces in them, Philip. 2. 13. and making them to grow, Cant. 4. 16. and shall continue with them always working until their graces be perfected, and they completely glorified, Philip. 1. 6. for, he expresseth no difference of time wherein it worketh, only that it doth work; And what is the exceeding greatness of His power to us-ward who believe. 8. God's omnipotent and efficacious power, which belongeth unto Him naturally and essentially as He is God, is not only the fountain and principle from whence His powerful operation towards Believers doth flow, but also the rule according to which He doth work; so that He is not only omnipotent, who worketh, but also He worketh omnipotently, and therefore irresistibly: for, saith he, The greatness of His power to us-ward who believe, is, according to the working of his mighty power. 9. Even those who are Believers, in whom this mighty power hath already wrought, may be in a great measure ignorant of the exceeding greatness of it: they are destitute even of the notional knowledge of it in a great part, because of the mysteriousnesse of the subject, Joh. 3. 8. and their little acquaintance with the Word, which revealeth the way of God's working in souls, Psal. 77. and 88. but chiefly of experimental knowledge; there being much to be wrought in them by His mighty power, whereof they can have no experience as yet, Philip. 3. 21. there being much also already wrought in them, and they know it not, but doubt of it, Job 9. 11. for, though it be a mighty working power; yet it hath a meek, sweet, (Phal. 110. 3.) secret, (Cant. 5. 4.) and therefore a not easy discernible work; Thus those believing Ephesians were in a great part ignorant of this power, else to what purpose did the Apostle pray that they might know what is the exceeding greatness of his power? 10. The experimental knowledge chiefly of God's way of working in, and towards Believers, is to be carefully sought after, as being of great concernment to make us thankful to God for His gracious working in us where it is known and felt, Psal. 116. 8, 9, &c. as also in order to our own comfort arising from that our knowledge, Psal. 116. 7. and to strengthen our faith and hope in God, Rom. 5. 4. for, while Paul prayeth for the knowledge of this mighty working power to them, he teacheth them to seek after this knowledge themselves; That ye may know what is the exceeding greatness of his power. 11. This experimental knowledge of God's power, is an eminent part of spiritual wisdom, and of our knowing and acknowledging of Christ aright: for, he prayeth, that they may know what is the exceeding greatness of his power, as one end or part of that spiritual wisdom, which consisteth in the knowledge or acknowledgment of Him, spoken of, ver. -17.
Vers. 20. Which He wrought in Christ when He raised him from the dead, and set Him at his own right hand in the heavenly places.
THe Apostle, in the third branch of this second part of the Chapter, taking occasion from what he spoke of the exceeding greatness of God's power in Believers, ver. 19. falleth out upon a commendation, and more large explication of that mighty power, taken from one of its admirable effects towards Christ, in exalting Him from His low condition, whereby he doth yet prosecute his main scope; for, what greater confirmation could be given unto their faith in Christ, than the making known unto them, how highly exalted Christ is, and that the same divine power, which exalted Him, had wrought, was working, and would continue to work in them, until all those glorious things, which they had now only in hope, should be actually bestowed upon them? And, first, that he may commend and clear that mighty Power, according to which God did work in the believing Ephesians, he doth briefly propound two things, which were wrought by it towards the exaltation of Christ; first His resurrection from the dead; Secondly, His being set at the right hand of God in heavenly places, whereby is set forth that high glory and dignity, which after Christ's resurrection and ascension was put upon Christ, as God-man, far surpassing the glory of all things created, Philip. 2. 9. together with that high power and authority, which the same Christ God-man hath obtained over all things to dispose of them for the Churches good, 1 Pet. 3. 22. which glory and authority of Christ is only visible in the Heavens, and therefore it is said to be in heavenly places; because Christ's human nature, through which His Deity doth shine and manifest itself, is only in Heaven, Act. 3. 21. although the effects of this His power and authority may be and are perceived elsewhere, Act. 2. 33. And that this is intended to be held forth by Christ's sitting at the Father's right hand, is clear, not only from the places presently cited, and the 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 properly, Joh. 4. 24. and so must be a metaphor borrowed from Kings and Princes, who do set those at their right hand, whom they highly honor, 1 King. 2. 19. or, place in any office of chief authority and trust, Mat. 20. 21. Doct. 1. As our Lord Jesus was once among the dead; So He did rise again from death, (See upon Gal. 1. ver. 1. doct. 7.) for, saith he, When He raised Him from the dead. 2. The raising of Christ from the dead, as it was the Father's work; So, considering what an eminent person Christ was, and how low He was brought, Philip. 2. 6, 7, 8. and what a height of honor He was exalted unto, Philip. 2. 9. 10. and that He did sustain our person in dying (the iniquities of us all being laid upon Him, Isa. 53. 6.) and in rising again from death, Eph. 2. 5, 6. All those, I say, being considered, this work of raising Christ, was an effect of God's extraordinary and mighty power: for, as he ascribeth the raising of Christ to the Father, which doth not contradict those Scriptures which affirm Christ to have risen by His own power, John. 2. 19. and 10. 17. because it is one and the same power which is in both Father and Son, they being one only God, 1 Joh. 5. 7. So he doth ascribe it to the working of His mighty power, spoken of, verse. -19. and related unto in this, while he saith, Which, or according to which He wrought in Christ, when He raised Him from the dead. 3. The selfsame omnipotent power, which wrought in, and towards Christ's exaltation in all the steps of it, is engaged for working grace, and carrying-on the work of grace in Believers, and for performing unto Believers whatever they have ground to hope-for from His Word: and therefore we may look upon the several effects and proofs of this power towards Christ, as so many pledges, that God will against all opposition perform whatever He hath undertaken to us: for, He maketh that power, whereby He worketh in Believers, and whereby He raised Christ from the dead, to flow from one and the same fountain and principle in God, and the one to be according to the other, while he saith, According to the working of His mighty power, which He wrought in Christ. 4. This high honor and sovereign power, signified by sitting at the Father's right hand, was put upon Christ, not before, but after His humiliation and resurrection from the dead; for, then in His human nature He did receive dominion and honor, which He never had until then, as man; and, though being considered as God, clothed only with His own divine Majesty, He was from all eternity equal in power and glory with the Father and holy Ghost, Philip. 2. 6. yet He did not reign as God incarnate, and clothed with our flesh, until then, having hid His divine glory, so that very little of it did appear under the infirmities of the human nature from His incarnation until then, Philip. 2. 7, 8. but then He did manifest His divine glory, absolute power and authority in a way incomprehensible by us, in and through the 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. 9. 14. 1 Pet. 3. 18. yet, so near and strict is that personal union of the two natures in Christ, that those things, which are proper only unto the one nature, are ascribed unto, and spoken of the whole person: for here, though this high honor and trust put upon Christ, was in some things verified only in the divine nature, in so far as it speaketh His manifestation of His divine glory and exercising His divine authority, as God incarnate, in, and through the human nature: And though in some things it was verified only in the human nature, in so far as it speaketh His obtaining of glory and power from the Father, which before He had not; yet, the whole of it is ascribed unto the whole person of Christ God-man, while he saith, And made Him to sit at His own right hand. 6. Though Christ as Mediator be exalted to such high honor and authority, as no mere creature is capable of; yet, so far is His human nature from being made hereby omnipotent, omnipresent, and consequently equal with God, That even whole Christ, considered as Mediator, is inferior and less than the Father, Joh. 14. -28. as having received all this honor and authority from the Father, Matth. 28. 18. and administrating His Kingdom in the Father's Name, Joh. 5. 22. which He is also to render up unto the Father, 1 Cor. 15. 24. for, not only do the Scriptures cited, but also the phrase here used, prove so much, seeing those whom the King setteth at his right hand do hold their dignity and trust from him, and must be comptable unto him; And set Him at His own right hand.
Vers. 21. Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22. And hath put all things under His feet,—
THe Apostle, in the second place, insisteth upon that second effect of God's mighty power, and explaineth what he meaned by the Father's setting of Christ at His own right hand, even, that which we formerly shown, to wit, that transcendent glory and dignity, with full power and sovereignty which was put upon Him. And first, he speaketh of that general power and eminency, which He hath over and above all the creatures, by showing that He is exalted in glory, not only above, but far above the glory of all creatures whatsoever, whether principality, power, might, or dominion, under which is comprehended everything that is excellent among the creatures, whether in Heaven, Earth, or Hell; for, sometimes good Angels are expressed by those titles, Eph. 3. 10. sometimes bad Angels, Eph. 6. 12. and sometimes Civil powers, Tit. 3. 1. And lest any might apprehend some dignity besides, not comprehended under any of these four, he addeth a general clause, comprising every name, that is, all things excellent or famous, and worthy to be so named; as famous men are called men of Name; So that he hereby showeth no creature can enter in competition with Christ in glory, dignity and worth: and withal he extendeth this glory put upon Christ in its duration, not only unto this world, but that which is to come, and shall never have an end, ver. 21. And that he may exalt Christ yet further, he showeth, that He is not only above all creatures in glory, but also in dominion and sovereignty, the Father having placed all the creatures in a state of lowest subjection unto Him, even under His feet, to be disposed of as He seeth fit.
From Vers. 21. Learn, 1. The glory and splendor of things created hath some aptness in it, if it be not rightly looked on, or rather we are apt to take occasion from it to hide and undervalue the glory and excellency of Jesus Christ; for otherwise the Apostle would not labor so much to set Him high up above them, and His glory above theirs; Far above all principality and power. 2. Though Scripture give some ground to affirm, that there are different degrees and dignities among the Angels, Dan. 10. 13. and 12. 1. yet, what are their different orders, offices and dignities, Scripture doth nowhere determine: neither is there any ground for us to determine from this place: for, as we show, the Apostle's scope is under those titles, and the general clause subjoined, to lay aside, not only Angels, but all civil powers, and all created dignity whatsoever from competing with Christ in the point of power, excellency and worth; Far above all principality, and power, and might, and dominion, and every name that is named. 3. Even the 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 speaking here of that glory, which Christ hath by sitting at the right hand of God, which, as to some pieces of it, doth belong to Christ, as man; and of it he affirmeth, that it is far above all principality, and power, and might, and dominion, and every name that is named. 4. As we do then only think aright of that high glory put upon Christ, when we look on it as matchless, and not only above, but far, and infinitely far above all that glory, which can be found in all, or any of the creatures; So the holding forth of Christ in his glory by the Lord's Servants, is a point of great concernment for the good of God's People, to make all created glory wax dim and bulklesse, Dan. 3. 16, 17, 18. to draw their hearts up after and towards Him, Joh. 4. 10. to hearten them against those discouragements they usually meet with in doing service to Him, Act. 7. 55, 56. and to make them more reverent in their approaches to Him, Heb. 12. 25. for therefore doth Paul so much labor as he cannot well satisfy himself, in setting forth that high glory wherein Christ is, while he saith, He is above, and far above; and then enumerateth four comprehensive particulars, and addeth a general clause comprising all things, and preferreth Christ unto all; Far above all principality and power, &c. 5. As there is a world to come, when this is gone, wherein shall dwell righteousness, 2 Pet. 3. 13. So, though Christ's Kingdom shall cease at the last day, and be delivered up by Him to the Father, as to the way wherein He doth now administer it, by ruling in the midst of His enemies, Psal. 110. -2. whom He subdueth and destroyeth, Psal. 2. 9. and gathering-in His Elect by the means of Word and Sacraments, Matth. 28. 19, 20. Yet this Kingdom of His shall never cease, but be continued in that world which is to come without end, as to the glory, majesty, absolute sovereignty and dominion over all the creatures, which Jesus Christ Mediator, and God manifested in the flesh shall enjoy forever 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 preceeding, but to God's action of setting Christ at His right hand, far above all principality, not only in this world, &c.
From Vers. 22- Learn, 1. The Lord hath all things at His disposal, to do with them what He pleaseth: for, saith Paul, He hath put all things under His feet, which He could not have done, except they had been at His disposal. 2. Jesus Christ, God-man, Mediator, is not only exalted unto high glory and dignity above all the creatures; but also hath received absolute dominion and sovereign authority over them all, So that all the creatures, even the greatest, are subjected to Him, and that in the lowest degree of subjection, to wit, some willingly, as the effectually called and chosen, Psal. 110. 3—others by constraint, and without, or contrary to any purpose or intention of their own, being liable unto, and made use of by His over-ruling power for bringing about His own glory and His Churches good, Rom. 8. 28. Thus devils, reprobates, crosses, temptations, and all creatures are subjected to Him: for, it seemeth those all things, which are under Christ's feet, must be taken universally of all creatures whatsoever, as being most agreeable, not only to the verse preceeding, where the comparison is made betwixt Christ and all creatures, but also to Philip. 2. 10, 11. which place is a commentary unto this, He hath put all things under His feet.
Vers.—22. And gave Him to be the head over all things to the Church, 23. Which is his body, the fullness of Him that filleth all in all.
THe Apostle, having spoken of Christ's glory and sovereignty in general over all the creatures, doth next hold forth His special dominion and sovereignty over the Church, by showing, that Christ, over or above all, that is, in a special manner, is given by the Father to be the Churches head; which is a metaphor taken from the natural body, to which he compareth Christ and his Church. And, first, he showeth that Christ doth answer to the head: which implieth an eminency in Him above the Church, His Body Cant. 5. 10. together with authority and power over His Church to rule and govern her, both visibly by His own Officers, dispensing the Word and Censures, 1 Cor. 5. 4, and inwardly, by the powerful operation of his Spirit, Joh. 16. 13. 14. It implieth also oneness of nature betwixt Him and His Church, Heb. 2. 14. and fullness of perfection, enabling Him to do all the duties of an head to such a great, necessirous and infirm body, as His Church is, Col. 2. 3. And it implieth a strict union betwixt Him and His Church, as is betwixt the head and members in the natural body: the tie of which union, as to the Church visible (which is His visible, political and ministerial body, 1 Cor. 10. 16, 17.) is the bond of the Covenant of Grace, wherein they are externally, Psal. 50. 5. together with a profession of faith in Christ, Act. 8. 37. But as to the invisible Church of real Believers, they are as to the inward man, animated and enlivened with that same Spirit, which was poured-forth on Christ, Rom. 8. 9. they have also faith in Him, and love to Him, wrought by His Spirit in them, Col. 1. 4. Eph. 6. 24. and hereby they are united most strictly to Him. And, lastly, the metaphor implieth communication of influence from Christ to the Church, to wit, an influence of common gifts from His Spirit to the visible Church, Eph. 4. 7, &c. and an influence of spiritual life, motion, and of saving grace to the invisible Church of Believers, Col. 2. 19. even as the head is above, and ruleth the body, is of the same nature with the body, hath all the inward and outward senses with memory and understanding seated in it for guiding the body, is united to the body, and conveyeth influence for motion and sense unto the body. And, secondly, ver. 23. he showeth that the Church answereth to the rest of the body under the head, and is called Christ's body, to wit, not His natural, but mystical body: which implieth not only the Churches union with Christ, but union and order also among the members themselves, together with diversity of gifts and functions, as there are several members in the natural body. 1 Cor. 12. It implieth also their receiving influence for life and motion from Christ, Eph. 4. 16. and the duty of subjection and obedience due unto Him as head, Eph. 5. 24. He showeth also the high honor which is put upon the Church by being Christ's body, even, that hereby they become Christ's fullness, not as if Believers did add any personal perfection to Him, who is infinite in perfections, unto whom nothing can be added; Only, they are members of that mystical body, unto which He of grace hath undertaken the relation of head, so, that the Church is the fullness, not of personal, but of mystical Christ, as both head and members of that mystical body are comprehended under that name Christ. See 1 Cor. 12. 12. and therefore, lest any should think that this expression did imply any want of perfection in Christ to be supplied by the Church, the Apostle showeth, that Christ, as God-man, Mediator, filleth the all of His body the Church (for, the purpose in hand requireth this all to be so astricted) upon whom He bestoweth a fullness, partly of gifts, and partly of graces, a fullness answerable to the present state of childhood and imperfection, wherein we live here on earth; as the Romans are said to be full of goodness and knowledge, Rom. 15. 14 So, that Christ is so far from borrowing any perfection from His Church, that all her perfections are but drops falling from that Ocean and fullness of grace which is in Him, Joh. 1. 16. Doct. 1. As Jesus Christ is the Father's gift unto the Church; A gift which is offered unto all within the Church, Job. 3. 16. though not received by all, Joh. 1. 11. but by real Believers, who, by receiving Him, obtain a right unto Him, Job. 3. 36. with 1 Joh. 5. 11, 12. and to all those excellent saving privileges, which were purchased by Him, Job. 1. 12. So, whoever would receive this gift aright, must receive Him as their head, to quicken them, to rule them, and to be reverenced by them: for, He gave Him to be head to the Church. 2. The power and superiority, which Christ hath over His Church, chiefly, the invisible Church of real Believers, as head, is of another kind than that which He hath over all other creatures besides, as being more intimate, amiable, and in a manner more native and natural, and accompanied with willing subjection in His Church, Psal. 110. 3-. even as the superiority which the King's head hath over his own body, or his royal consort, being compared with that which he hath over his subjects, or rather his subdued enemies: for, He gave Him to be head over all to the Church: Over all, that is, in a singular and eminent manner above the domination which He hath over all other creatures. 3. None in any sense can be an head to the Church, unto whom the Church in that same sense is not a body; so, that if the Church be not the Pope's body, the Pope cannot be the Churches head: for, there is a reciprocation betwixt the head and body in this purpose, as Christ is the Churches head, so the Church is His body; He gave Him to be head to the Church, which is His body. 4. None can draw comfort from those sweet relations of head, husband, king, &c. which Christ hath taken upon Him towards His Church, but they who stand under a correspondent relation towards Him, as being His body, spouse, and subjects, and who make conscience of such duties as each of these relations do bind unto: for, as Christ is an head to the Church, so the Church is His body; Which is His body, saith he. 5. As Christ by taking upon Himself those relations towards His Church, which are found amongst men, doth stand obliged unto those duties, which men are bound to by virtue of such relations, Psal. 23. 1, &c. So the Lord's People are allowed, and commanded to search unto the duties and privileges following upon such relations among men, and from thence to learn what to expect from Christ by virtue of that relation, and what honor and privileges they do enjoy by standing under that relation to Christ: for, from this, that Christ and the Church stand under the relation of head and body, the Apostle inferreth that the Church hath this privilege of being Christ's fullness, even, as the shoulders, arms, breast, belly, legs, and thighs, are the fullness of the natural body, so that mystical Christ made up of head and members, is not complete and full without the Church, or the least Believer in the Church; Which is His body, the fullness of Him, saith he. 6. In searching forth the grounds of these similitudes or relations, taken from amongst men, whereby Christ setteth forth to our capacity what He himself is to His People, we would carefully guard, lest by pressing them too far, we ascribe anything to Christ which is not according to the analogy of Faith, or in any measure dishonorable to Him: for, Paul, having stretched-forth that similitude of the head and body so far as to infer thence, that the Church is the fullness of mystical Christ, he carefully guardeth against a mistake, whereby people might think, that then some perfection were wanting in Christ to be supplied by His Church, while he saith, that Christ filleth all in all. 7. As even Believers in themselves are empty creatures till they be filled, being destitute of all good which they may call their own, Rom. 7. 18. and unable to help themselves, if it were but with one right thought, 2 Cor. 3. 5. So there is a supply to the full of all their emptiness in Christ, who is made of God unto them, wisdom, righteousness, sanctification, and redemption, 1 Cor, 1. 30. and communicateth largely and to the full of His own fullness, unto such as are sensible of their own emptiness, Joh. 1. 16. Psal. 81. -10. for, He filleth all in all. 8. Before that Christ do thus supply our emptiness out of His own fullness, He must first be in us, and united to us by faith, Eph. 3. 17. for, He is in all whom He filleth; He filleth all in all.
CHAP. II.
IN the first part of this Chapter, the Apostle doth commend the doctrine of salvation by free grace, first, from the consideration of that misery, under which, not only the Ephesians and other Gentiles were before conversion; as being spiritually dead, ver. 1, following the corrupt custom of the world, and Satan's suggestions, v. 2. but even the Jews also, as being enslaved to their own corrupt lusts, v. 3. Secondly, from the consideration of that delivery from sin and misery, which was common to them both. And, first, he mentioneth the first fountain and internal impulsive cause of that delivery, to wit, God's 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 manifesting of God's rich grace, ver. 7. And, fourthly, he cleareth, and proveth they were saved only by grace, by removing all other things inconsistent with grace from having influence upon our salvation: And that, first, generally, ver. 8. and then particularly, their good works: because, first, otherwise they should have had matter of gloriation in themselves, as to this purpose, the contrary whereof is intended by God, ver. 9. Secondly, power to do good works was given them in regeneration; So that though they be necessary, yet they are not meritorious, ver. 10.
In the second part of the Chapter, he maketh a more particular application of the former purpose unto the Ephesians, and in them to all the Gentiles. And, first, he layeth forth that misery, which was in a great part peculiar unto them, as they were Gentiles; and this both more generally, ver. 11. and more particularly in five several branches, ver. 12. Secondly, he declareth their present happy estate of nearness to God and His Church through Christ, briefly, ver. 13. and explaineth more fully that Christ was the peace-maker, and in order to His making peace had abolished the ceremonial Law, ver. 14, 15- and showeth a twofold necessity of Christ's so doing, both for uniting of Jew and Gentile in one Church, ver. -15. And for reconciling both of them to God, ver. 16. Thirdly, he showeth that this benefit of nearness was published, and actually communicated unto them by the preaching of the Gospel, ver. 17, which he proveth from the access which both Jew and Gentile had to God, ver. 18. And lastly, he concludeth from what is said, that the Ephesians were now in a blessed state, comparing the whole Church to a city, a family, ver. 19. and to a stately edifice founded upon Christ, ver. 20, 21. And showing they were a part of this building, ver. 22.
Vers. 1. ANd you hath He quickened who were dead in trespasses and sins.
THe Apostle (being yet further, to establish those Ephesians in the doctrine of salvation by free grace in Christ, and for this end, to set forth the happiness of that estate, in which free grace had placed them) showeth the misery of their former estate before conversion, even that they were dead not naturally, but spiritually; there being nothing of that spiritual life in them which consisteth in the union of the soul with God, Joh. 5. 40. and in a virtue and power of the soul, flowing from this union, to do those things which are spiritually good, and acceptable unto God, Joh. 15. 5. even as the natural life consisteth in the union of the soul with the body, whereby the man is enabled to move, speak, and do such other actions as are competent to that life, so that their spiritual deadness doth speak a separation from God, Psal 53. 3. and total inability to do anything which is spiritually good, Rom. 8 7. The efficient and formal cause of which death he showeth to have been their sins and trespasses: whereby under two words used indifferently in Scripture to express one and the same thing, and both of them in the plural number, is set forth the multitude of sins under which they lay in this their dead condition, as their original sin, their actual sins, sins of omission, commission, and especially their manifold idolatries, which are chiefly pointed at, as those sins, wherein, not only the Ephesians, but the world in general did wallow before Christ came in the flesh, Act. 17. 29, 30. Hence Learn, 1. It is not sufficient that the Servants of Jesus Christ do only preach privileges, and hold-forth unto Believers that happy estate unto which they are lifted-up through Christ; It is necessary also, that jointly herewith, they be calling them to mind their woeful, miserable and lost estate by nature; that, the one being set foregainst the other, both may more clearly appear in their own colors, and that those dangerous rocks of growing vain because of what they now are (2 Cor. 12. 7.) and of turning discouraged and diffident, because of what they once were (Psal. 25. 7.) may be eschewed: for, the Apostle, in the preceeding chapter, having spoken much of those high privileges unto which the Ephesians were advanced by Christ, he doth here mind them of that miserable state wherein God found them; And you who were dead in sins and trespasses. 2. There is nothing contributeth more to commend the doctrine of free grace to people's consciences, and so to commend it, as to make them closely adhere unto it, both in profession and practice, than the serious perpending of man's woeful, and altogether hopeless estate by nature: This alone would do much to scatter all that mist, whereby human reason doth obscure the beauty of this truth, by extolling man's free will as a co-worker with grace, Rom. 3. 19, 20. and would necessitate the lost sinner to embrace it, and to venture his otherwise hopeless salvation upon it, 1 Tim. 1. 15. for this is the Apostle's scope through this whole Chapter, even, from the consideration of the woeful estate of those Ephesians before conversion, to illustrate this doctrine of salvation by free grace, and to confirm them in it; And you who were dead in sins and trespasses. 3. Believers in Jesus Christ are not to look upon their lost and miserable estate by nature separately, and apart from, but jointly with, God's free grace and mercy, which hath delivered them from that misery; for otherwise the thoughts of sin and misery may, if God should give way, swallow them up, Mat. 27. 4, 5. Hence is it the Apostle hath so contrived his discourse here, that allalongs, while he speaketh of their misery in the first three verses, the mind of the Reader is kept in suspense without coming to the perfect close of a sentence, until God's mercy in their delivery from this misery be mentioned, ver. 5. for, the Original hath not these words, he hath quickened, in this verse: but the Translators have taken them from ver. 5. to make up the sense, without suspending the Reader so long until he should find them in their own proper place; And you who were dead, &c. 4. Every man by nature, and before conversion, is dead, not to sin, (for that is proper to the Regenerate only. See Rom. 6. 2. where the grammatical construction is the same in the Original with that which is here; only the sense is much different) but in sin, whereby he is wholly deprived of all ability and power to convert himself, Rom. 9. 16. or to do anything which is spiritually good, Rom. 8. 7. for, while he saith, the Ephesians were dead in sins, before God did quicken them, he speaketh of a thing common to them with others, and therefore he reckoneth himself and the other believing Jews with them, ver. 3. And you who were dead in sins. 5. As the fountaincause of this spiritual death was Adam's sin, in whom all have sinned, Rom. 5. 12. through the merit of whose sin imputed to us, we are deprived of original righteousness, Rom. 7. 18. and a perverse inclination unto all evil hath come in its place, Gen. 6. 5. So every man's own particular actual sins do lay him lower under this state of death, and make his delivery from it more difficult, Jer. 13. 23. for, saith he, Ye were dead in sins and trespasses: under which are comprehended, as we show, both their original and actual sins.
Vers. 2. Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience.
HE proveth they were thus dead in sins and trespasses from their walking in, and making a daily trade of sin, without striving against it, or any through remorse for it: which woeful walk of theirs he doth illustrate from two guides, which they followed, and by which they were carried-on, and encouraged in their sinful course. The first was, the universal corrupt course and custom of the world (that is of wicked men in the world, Psal. 17. 14.) in all ages, which had become a Law for them to walk by; The second guide was Satan, who is here called a prince; not only, because there being a number of those unclean spirits, they are joined as one politick body among themselves under one, who is as prince and head of the rest, Mat. 12. 24. and 25. 41. but also and mainly, because of that power which all the Devils, and chiefly their head and prince, have over wicked men in the world, Joh. 14. 30. 2 Cor. 4 4. even over the children of disobedience, which princely power of his, is described from the place, where by God's permission he doth exercise it, to wit, the region of the air; he doth exercise it also in the earth, and hell, 1 Pet. 5. 8. and therefore these must not be here excluded, but rather included, as being below the region of the air. It is described also from the subjects of his kingdom, to wit, those, who are not only so obstinate in evil, that they cannot be persuaded by any means to relinquish it (as the word in the Original, rendered disobedience, implieth) but also are judicially given over to disobedience, and fully under the power of it, which is expressed, while they are called children of disobedience, according to the custom of the holy language, whereby those, who are fully given over, and under the power of any vice, are said to be the children of that vice, Hos. 2. 4. concerning which obstinate sinners the Apostle affirmeth that the spirit of Satan did incessantly and without intermission work most powerfully in them, by driving them unto all manner of evil without any stay or hindrance. See Joh. 8. 41, 44. Doct. 1. The depth of man's natural misery is so great, that even the renewed Children of God cannot reach it at one view, nor be sufficiently convinced of it, until the Word of the Lord do frequently inculcate and lay it forth in its woeful parcels, yea, and bear-in upon them the truth of it by most convincing reasons, taken from their own sense and experience: for, the Apostle, speaking to the converted Ephesians, seeth a necessity, not only to declare in the general that they had been dead in sins and trespasses, but also to prove it was so, and to point-forth that woeful death at large in this verse; Wherein in time past ye walked, &c. 2. Though even the Regenerate have a body of sin and death dwelling in them, Rom. 7. 24. and do sometimes actually fall in sin, yea, even very gross sins, 2 Sam. 11. 4. and 12. 9. yet they do not walk in sin, that is, sin is not to the Child of God, as the way to the travellor, so as to make it his daily trade and employment, Psal. 1. 1. or, to sin without any reluctancy flowing from a spiritual principle against that which he knoweth to be sin, Gal. 5. 17. And so, as to walk after sin, by making sin, and suggestions to sin his guide, whom he doth willingly follow, Rom. 8. -1. although sin may conquer, and carry him as an unwilling captive, Rom. 7. -14. &c. for, Paul maketh their walking in sin an argument to prove that they were dead in sin, and therefore it cannot fall upon the Regenerate; Wherein in time past ye walked. 3. Such is the power of converting grace, that it causes men change their former way and course, though they have been never so much rooted in it, and habituated to it: for, while he saith, Wherein in time past ye walked, he implieth there was a change wrought, and that they did not so walk in the time present. 4. While Scripture affirmeth that Christ hath taken away the sins of the world, Job. 1. -29. and is a propitiation for the sins of the whole world, 1 Joh. 2. 2. it is no cogent argument to prove, that Christ hath died for all and everyone in the world; seeing the word world doth not always, when mentioned in Scripture, comprize all who are in the world, but must be astricted to the universality of some certain kind of people in the world, as the nature of the purpose in hand will bear: for, here the world, whose course the unconverted Ephesians did follow, must be the world of unrenewed men only, and cannot be extended so, as to comprehend the godly and renewed, who were also in the world; Ye walked according to the course of this world. 5. The Lord is so far from being moved with the merit or worth of those, whom He doth convert, to bestow converting grace upon them, rather than on others, whom He leaveth in their unconverted state, that He maketh this grace of His to fall upon such as are in no respect better than those whom He passeth by: for, those Ephesians before conversion walked according to the course of this world, that is, they were behind with none in sin and wickedness. 6. As the general corrupt custom and example of those with whom we live, or who have lived in the former ages of the world before us, is a strong incitement and sufficient excuse in the minds of many to follow the multitude in doing evil without further enquiry; So it argueth a man to be yet in an unrenewed estate, when he maketh the example of others the highest rule, according to which he walketh, and laboreth to conform himself unto it more than to the will of God: for, the Apostle showeth the general custom and course of the world, was the rule by which they walked, and an encouragement to them in their walk, and maketh this an argument to prove they were then dead in sins and trespasses; Wherein (saith he) in time past ye walked according to the course of this world. 7. All men in their unrenewed state, are very slaves to Satan, whose woeful motions and suggestions they follow, and whom they resemble and imitate in their sin and wickedness: for, so much is implied, while he saith, They walked according to the prince of the power of the air, that is, the Devil. 8. Though the Devils and fallen Angels have always an hell, horror and torment in their conscience where ever they are, 2 Pet. 2. 4. yet they are not always in hell, that place of torment, which is prepared for Devils and Reprobates, Mat. 25. 41. they are also present in the earth and air, and there through divine permission have no small power, even so great, as they are able to move the elements, bring down fire upon earth, Job 1. 16. raise storms, Job 1. 19. to smite men's bodies with several diseases, Job 2. 7. yea, and to take away the lives of men (Job 1. 19.) and beasts, Mark 5. 13. which power of theirs in its exercise, is always over-ruled and limited by God, Job 1. 12. and 2. 6. in so far, as His most holy and over-ruling providence doth thereby bring about His own design and purpose, which is either to execute deserved judgment upon the wicked, Mark 5. 13, 17. or, to exercise and try the godly, Job 1. 12, &c. for, Satan is called Prince of the power of the air, that is, who hath power in the air. 9. As the Devils are of a spiritual nature and substance, and cannot be seen by bodily eyes, but when they appear clothed with bodies, which belong not naturally unto them, but for a time are assumed by them, 1 Sam. 28. 14. So, the way by which Satan doth impart his temptations unto us, is not always sensible, but often unperceivable by the outward senses; he doth most certainly tempt to sin, and yet the tempted sinner perceiveth him not: for, as this spiritual and unperceivable way of tempting doth follow upon his spiritual and immaterial substance; So also the words, rendered the spirit which worketh, may relate either to his nature, as being spiritual, or to his way of working, while he tempteth, to wit, by way of inspiration and a kind of breathing; the words may be so constructed as to bear either, though the first be mainly intended; The spirit that now worketh, or, his spirit now working. 10. Though there have been, and yet are some fair flourishes of praiseworthy virtues and actions seemingly good in men unrenewed, Rom. 2. 14. yet every unrenewed man, and chiefly those who are come to age and understanding, are very slaves to sin, and so addicted to the actual service, though not of all and every sin in particular (for, that were impossible) yet of someone 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 disobedience, that is, men addicted and given over to disobedience, so that they cannot be persuaded to relinquish it. 11. Satan's way of working in, and with obstinate godless sinners, is most efficacious and powerful: he cannot indeed work any change upon the will, by creating new principles or habits in it, which before were not, as God doth, Jer. 31. 33. but, he cannot only tempt to sin, by propounding aluring baits and objects to the outward senses, or inward fancy, which he may do to any man, whether good or bad, 2 Sam. 11. 2. but also, when God judicially giveth over a sinner unto Satan, withdrawing even His restraining grace from him, Then doth Satan multiply his temptations without any intermission, useth the utmost of created endeavors, whereby and through God's up-giving the sinner formerly mentioned, and because of the seed and root of all sin, which is in the sinner by nature, there is no sort of wickedness, unto the acting whereof Satan will not get him willingly driven and carried: for, saith he, The spirit which now (that is, even in the mean time, constantly, and without intermitting the shortest moment, or now) worketh in the children of disobedience; the word doth signify to work with pith and efficacy. 12. Though even the godly are not free from being tempted by Satan; yea, nor yet from yielding sometimes to his temptations, 1 Chron. 21. 1, 2. yet, he doth not work efficaciously in them, and so, as is described in the former Doctrine: for, he astricteth this way of Satan's working to unregenerate men; The spirit that now worketh in the children of disobedience.
Vers. 3. Among whom also we had all our conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh, and of the mind, and were by nature the children of wrath, even as others.
THe Apostle doth now apply this Doctrine to the Jews, of whom he himself was one; and therefore he designeth them by the pronoun, We, and affirmeth them to have been before conversion equally miserable with the Gentiles. In doing whereof, and that he may more fully explain this Doctrine of man's misery, he showeth, first, That even they had their conversation among those children of disobedience, as being no less obstinately rebellious against God, than the disobedient Gentiles, following the lusts, or the first motions and sudden flashes of their inbred corruption (here called flesh) which, flowing from Adams first sin, hath infected his whole posterity (Christ alone excepted, 2 Cor. 5-21-) and seated itself in all the powers and faculties of their souls and bodies, even the understanding and will not being excepted, Rom. 8. 7. Col. 2. -18. for, so is the word flesh usually taken in the New Testament, Joh. 3. 6. Gal. 5. 13, 16. Now, all corruption and sin, even that which is in the mind, is called flesh; because it is conveyed by fleshly generation, Joh. 3. 6. the fleshly members of the body are the instruments whereby all is executed, Rom. 6. 19. and every sin draweth the man from God to things earthly and fleshly. Secondly, he subdivideth this inbred corruption of their natures into two heads, first, the flesh, particularly so called, whereby, as it is distinguished from flesh before mentioned, and opposed to the mind spoken of afterwards, must be meaned that corruption, which is seated in the inferior part of the soul, to wit, the sensual appetite; and next, the mind, whereby is meaned the most noble faculties of the soul, to wit, the will and understanding, in so far as they are also corrupted. Concerning both which he affirmeth, that even the Jews in their unconverted state were fulfilling their wills and desires; by which desires of the flesh, as they are distinguished from the lusts of the flesh formerly mentioned, are meaned their deliberate and fixed resolution to follow those lusts and suggestions of corrupt flesh, which accordingly he showeth they did fulfill and accomplish to the utmost. And, thirdly, he pointeth at the root and fountain-cause of this their miserable slavery and subjection to sin in the lusts and desires thereof, even their natural sin and misery, whereby they were from nature, that is, from their very cradle, birth and conception, children of wrath, as being by reason of their original sin liable to the stroke of God's eternal wrath, and as much liable to it as the Gentiles were. Doct. 1. There is not any piece of a Minister's task wherein he hath more need of a spirit of wisdom and impartiality, than when he is about the reproof of sin, and the discovery of people's vileness by reason of their wickedness; lest, if herein he respect persons, those whom he reflects upon most, be irritate, as conceiving themselves to be unequally dealt with, and lest others, to whom he doth apply that convincing doctrine, neither so directly, nor with such an edge and vehemency, be puffed up in their own conceit above others: for, the Apostle holdeth-forth the rest of what he hath to speak upon this subject of man's misery by nature, in the person of the Jews; lest either the Gentiles had been irritated, or the Jews puffed up; Among whom we all also bad our conversation. 2. Whatever differences may be among unregenerate men as to things civil, externals in Religion, or the particular sins unto which they are enslaved; yet all of them are alike vile in God's sight, children of disobedience, in whom Satan ruleth and worketh; in so far as they are all walking in the lusts of the flesh following inbred corruption as their guide, and obeying it in someone or other of its lusts: for, though there was neither civil commerce, nor religious fellowship betwixt the Jews and Gentiles, Joh. 4. 9. though the Jews had many external religious privileges which the Gentiles did want, Rom. 9. 4, 5. and though some both of Jews and Gentiles were not enslaved to such vile and fleshly lusts, as others were, Phil. 3. -6. yet Paul pronounces of himself and all of them, that they were children of disobedience because one way or other they followed the lusts of the flesh; Among whom also we all had our conversation in the lusts of the flesh. 3. They, who in their unconverted estate have led a blameless life before the world (and therefore have thought their condition abundantly good, Philip. 3. 7-) will, when converting grace cometh, see themselves to have been as vile and wretched as any. They will not only see, that nothing they did was truly good and acceptable to God, as not being done in saith, Heb. 11. 6-. but also that the root of all sin was in them, budding out without any check or restraint, except from respect to self-interest, credit, pleasure or advantage, Mat. 14. 5. and that the more blameless they were before the world, spiritual pride did abound the more, Philip. 〈◊〉 . 7- and so were more loathsome to God, I am. 4. 6. for, Paul, whose life, even in his unrenewed estate, was blameless, Philip. 3. -6. being now converted, affirmeth of himself as well as of others, Among whom also we all in time past bad our conversation in the lusts of the flesh. 4. As the unregenerate man is powerfully tempted by Satan, and strongly encouraged by the common custom and example of others to sin against the Lord; So there is a corrupt nature within him, which maketh him readily entertain those external incitements, yea, and which would make him do mischief, though there were not a devil to tempt, nor any evil example to be followed; and therefore none of those allurements and temptations to sin from without, though never so strong, doth excuse the sinner; seeing they are no more ready to tempt than corrupt nature in him is willing to be tempted: for, the Apostle, having spoken of two guides of a natural man's sinful course, which are without him, the custom of the world, and Satan's suggestions, ver. 2. he addeth here a third, which is within him, and as forward as any of the former; We, saith he, had our conversation in the lusts of the flesh. 5. The whole man, both soul and body, is infected with sin by nature, so that not only the sensual part, but even his will and understanding are corrupted by it, there being not only ignorance, but also mistakes of God and good in the understanding, 1 Cor. 1. 23. a crooked perverseness and averseness from that which is spiritually good, in the will, Rom. 8. 7. for, Paul reckoneth even the mind, to wit, as it is corrupted, to be a part of flesh: fulfilling the desires of the flesh, and of the mind. 6. There are several degrees of sin, whereof, as the latter doth carry sin a step further on towards the height, than the former; so the former maketh way for the latter: for, first, there is flesh, or the very inbred corruption of our natures. Secondly, Lusts of the flesh, these are the first motions of inbred corruption towards unlawful objects, and such as go before deliberation and advice, and are forbidden, in so far as they relate to our neighbor, in the tenth Command. Thirdly, the desires, or wills of the flesh, which are somewhat more, even the hearts through-consent to the sinful motion, and a fixed resolution to act it after deliberation and advice, and is that kind of lust spoken-of, Matth. 5. 28. And, lastly, the fulfilling those wills and desires of the flesh, that is, the actual committing of sin so resolved upon. 7. Every unregenerate man, come to age and discretion, is a slave to sin in all the fore-mentioned degrees; for, Paul affirmeth here of himself, the Jews and Gentiles before conversion, that not only flesh was in them, which did lust after unlawful objects, but that those lusts did come the length of fixed resolutions and desires, yea, and that they did fulfill and accomplish them: for, though civilians do not fulfill the lusts of the fleshly appetite; yet they fulfill the desires of the mind by their pride, vanity of spirit, self-seeking and such like; We all had our conversation in the lusts of the flesh, fulfilling the desires of the flesh, and of the mind. 8. As all men are guilty of original sin by nature, and from the first moment of their conception, Psal. 51. 5. and therefore, in the course of divine justice, liable to the stroke of God's vindictive wrath and anger, and this by nature also; So the misery of unregenerate men is never sufficiently seen, until it be traced up to this bitter root and fountain, even the sin and misery wherein they were born: for, his saying they were children of wrath by nature, implieth they were also sinners by nature; seeing wrath doth always follow upon sin, and this he reserveth last, as that which was the root, fountain and head-stone of all their misery; And were by nature the children of wrath. 9. Though those, who are borne within the visible Church, have a right to Church-privileges even from their birth, and by nature, which others have not (See Gal. 2. Ver. 15. Doct. 1.) yet all men, whether born within, or without the Church, are alike by nature, as to the point of original sin inherent in all, and the desert of God's wrath following upon that sin, which wrath is due to all: for, saith he, speaking of the Jews, We were by nature the children of wrath, even as others, by which others he meaneth the unchurched Gentiles.
Vers. 4. But God who is rich in mercy, for His great love wherewith He loved us, 5. Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved)
THe Apostle, having already set forth that miserable state, wherein both Jew and Gentile were by nature, and before conversion, he doth in the second place hold forth their delivery from that woeful state, and that in such a lively, ravishing and comprehensive strain of speech, as might not only inform their judgments, but also work upon their affections to embrace and adhere unto those truths which he here delivereth, according to his intended scope. And, first, (ver. 4.) he declareth God to have been the prime author and efficient cause of their delivery, whom he calleth rich in mercy, to show that He was acted herein, not from their worth, but His own abundant mercy, which attribute of mercy doth speak His favor and good-will, with relation to His Peoples misery. And withal, he showeth that it was only His great and ancient love towards them, which set His mercy on work in order to their delivery.
Next (verse. 5.) having resumed what he spoke of their miserable case, ver. 1. (but so, as he applieth what was there spoken of the Gentiles only, unto himself and the other Jews, according to what was held forth, ver. 3.) he propoundeth the first branch of their delivery, to wit, God's quickening of them together with Christ, whereby is meaned the Lord's work of regeneration, and bestowing upon them a spiritual life of grace, in opposition to that spiritual death formerly spoken of, together with all those benefits which accompany and flow from regeneration in this life. And they are said to have been quickened with Christ, though not in their own persons, (for they were so quickened a long time after Christ's resurrection, in their effectual calling) but they were then quickened in their head and atturney Jesus Christ, whose quickening after death was a sure pledge that they, everyone in his own time, should be quickened also, 1 Cor. 15. 20. and that the virtue purchased by Christ's death, Rom. 8. 11. and to be applied unto them by Him, who is now alive, and liveth for evermore for that end, Heb. 7. 25. And therefore the Apostle expresseth 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 expresseth the freedom of those, in opposition to any merit or worth in the persons to be saved, which might procure their salvation. Doct. 1. The Ministers of Christ would not only inculcate the doctrine of sin and misery, but, having insisted so much upon this subject as may serve to bring down that high conceit which people naturally have of their own righteousness, and to convince them of their need of Jesus Christ a Savior, 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 openup 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 labor 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 enable a Minister to speak to the commendation of God's free grace in the salvation of sinners with that fullness, sense, life and affection, as he ought, than a deep insight in his own misery, and the great need which he himself doth stand in of God's mercy: for,