Brief Exposition of Galatians and Ephesians

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

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

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

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

THe Apostle, thirdly, propoundeth the final cause, or the end intended by God to be brought about by His gracious working, formerly mentioned, towards those Ephesians and first Converts among the Jews, even that in all ages succeeding the present unto the end of the world, God might give an evident proof, and infallible demonstration (for, so much doth the word rendered show signify) of the exceeding riches of His grace, that is, how far the abundance of His mercy and favor toward sinners doth exceed all expression and created comprehension, the setting forth whereof to the following ages, was intended by God, not only for His own glory as chap. 1. 12. • 14. but also for the encouragement of all vile sinners unto the worlds end, to draw nigh unto God for mercy in Christ, as being animated hereto by this example and infallible evidence of the exceeding riches of God's grace; for so doth the Apostle more fully explain his own meaning, 1 Tim. 1. 16. And in the close of the verse, he showeth wherein that convincing evidence doth lie, by giving a short comprehensive sum of all he hath spoken from the beginning of the Chapter, even in God's kindness, that is, all those effects formerly mentioned of His mercy, love and free grace, flowing from His good, gentle and bountiful disposition; and this, towards them, whose misery was formerly described; and through Christ, as the purchaser and applier of all those. Doct. 1. As there is grace, yea riches and abundance of grace in God, even such as exceed all expression, 2 Sam. 7. 20. all comprehension, Isa. 55. 9. yea, and all the sins of creatures, Rom. 5. 20. So, the more a man doth dwell upon this sweet subject, his thoughts and apprehensions of it will be the more enlarged, and his expressions also will in some measure go along with his thoughts: for, the Apostle, having before (ver. 4.) expressed it under the name of riches in mercy, and falling here upon the same subject again, his thoughts of it are more enlarged, and his expression doth rise accordingly; so that it is now, not only riches, but exceeding riches of his grace. 2. As it is a matter full of difficulty for those who are sensible of their own vileness, to believe the exceeding riches of God's grace towards lost sinners, and to believe it especially with application unto themselves, Act. 2. 37. So, the particular instances and examples of God's mercy and grace tow 〈…〉 ds others, have a peculiar fitness and efficacy in them to convince us, how exceedingly gracious God is, and so to convince us, as we may be encouraged to draw nigh to that same fountain of rich grace for pardon and life unto ourselves, 1 Tim. 1. 16. a fitness beyond what is in the simple doctrinal declaration of those riches of grace; in so far as those instances and examples do speak, not only that mercy and grace may be had, but that it hath been attained unto, and by those, who in all respects did judge themselves, and were really as unworthy of it, as unable to lay hold upon it in the mean time, and to make good use of it afterwards, as we do judge ourselves; so that the ice is broken, and the foord ridden before us: for, the Apostle showeth, that God gave such instances of mercy and grace in those primitive Christians, that he might show forth, as it were, by demonstration and evidence, the exceeding riches of His grace, and this in order to the encouragement of others to venture their salvation upon that same grace, as we show in the Exposition. 3. The more sinful, miserable and wretched they are, to whom the Lord is gracious, there is the more convincing proof given of the exceeding riches of His grace, and so a greater encouragement for those who are yet in their graceless state to roll themselves over upon this His rich grace, and to expect good from it: for, it was the quickening of such vile sinners, whose misery is described, ver. 1, 2. 3. which did tend to show forth the exceeding riches of His grace, which the Apostle also hinteth at, while, showing wherein that convincing evidence did lie, he saith his kindness towards us: the word, us, is emphatick as to the purpose in hand. 4. It was a thing resolved upon by God, revealed to His servants, and accordingly made known by them to the Church, that the glorious light of the Gospel, though opposed by the fury and industry of men and devils; yet should never be totally extinct, but was to be preached, believed, and obeyed in some 〈…〉 es at least of the world throughout all ages to the worlds end: for, the Apostle showeth it was God's design to have the exceeding riches of His grace shown forth in all succeeding ages and generations; that in the ages to come he might show. 5. God's bypast dealing, whether in mercy, or judgment (1 Corinth. 10, 6.) are speaking lessons unto those who are in the ages following, as holding forth both matter of praise unto God manifested in those, Psal. 136. 10, &c. as also matter of instruction, in our duty, to us, 1 Cor. 10. 6. So that the after-ages, in this respect, are better ages than the former, in so far as the latter have the advantage of those examples in the former ages, which they themselves did want; for, the Apostle showeth, the benefit of God's gr 〈…〉 ious dealing with Believers in the present age, should accresce unto the following ages; That in the ages to come he might show the exceeding riches of his grace. 6. As all those benefits which come to Believers, do flow from the kindness of God, or His native willingness to employ what goodness is in Him for the good of His creatures; So, though the effects of His general kindness and benevolence, which are common to all the creatures, Psal. 145. 9. do flow from God, as Creator, in the channel of common providence, Psal. 104. 28. yet, the effects of His special kindness, and such as relate to life and godliness, do all of them flow from God, as reconciled through Christ, and are convoyed through the conduit of Christ's merit and intercession: for, the Apostle, summing up all these saving benefits, together with the way how they are convoyed, he saith, In his kindness towards us through Christ Jesus. 7. The lively and serious consideration of those excellent benefits flowing from God's mercy, grace, goodwill and bounty, together with the consideration of the vileness and wretchedness of those, upon whom those excellent benefits are bestowed, and of the way which infinite Wisdom, set on work by eternal love, hath found out for convoying those so excellent mercies to such base and unworthy objects, even the incarnation, obedience, sufferings and high exaltation of Jesus Christ; I say, it is the consideration of all those jointly, which tendeth to set forth most convincingly how exceedingly gracious God is: for, the Apostle showeth this convincing evidence doth lie in those three, first, in his kindness, secondly, towards us, thirdly, through Jesus Christ.

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

THe Apostle, Fourthly, While he giveth a reason of what is said, ver. 7. (as appeareth by the causal particle, for) doth sum up all which hath been spoken from ver. 4. in this one comprehensive proposition, that their complete salvation, from the first step unto the last, did flow from God's grace and favor (for, by grace here must be meaned God's free favor and grace in him, not the effects of this grace, good works, or grace inherent in us; for those are expressly excluded, ver. 9.) and withal, that they were so saved by grace, as faith was not excluded; This grace of faith being the hand, or instrument, whereby we lay hold upon, and apply to ourselves Jesus Christ, and His righteousness offered freely in the Gospel, in order to our salvation, Rom. 3. 25. And, Secondly, Because the establishing of them in this truth, is his main scope through the whole first part of the Epistle, therefore he doth here, not only explain in what sense salvation doth flow from grace, but also doth expressly confirm it by arguments, First, by removing all things in general, which could be called theirs, whether prerogative, privilege, natural or acquired worth, from being the meritorious procuring cause of their salvation, or of any part of it; the truth whereof is more than evident from what is said of their spiritual death in sins and trespasses, ver. 1, 2, 3. and therefore he needeth not bring any new argument to prove it. Secondly, by asserting from that same ground, that their salvation was God's gift, and therefore it behooved to be free, and of grace, else it could not be a gift. Doct. 1. Though the ascribing of salvation unto works, is not wholly inconsistent with, and destructive of God's grace from having any influence upon salvation, seeing Adam's salvation, even according to the tenor of the Covenant of works, had been also of grace in some respect, it being of grace that God did enter any Covenant with man at all, and of grace also that He did accept, even of man's perfect obedience so, as upon his performance of it to make him sure of eternal life; yet the ascribing of salvation, or any part of it unto the merit or worth of works, doth obscure, and is inconsistent with that exceeding riches of grace, which God intendeth to set forth by that way of salvation, which is propounded in the Covenant of Grace: for, the Apostle being here to prove, that God's way of saving those Ephesians, was a fit mean to set forth the exceeding riches of His grace, giveth this for a reason, even that their salvation did flow only from grace, and from nothing in themselves, nor any work of theirs, So that if it did not flow only from grace, and from nothing in themselves, it could not demonstrate those exceeding riches of His grace: for, saith he, ye are saved by grace, and that not of yourselves; not of works. 2. Whatever differences may be among several persons in other things; yet all come of Adam by ordinary generation, are equal, as in their common misery by nature; so in the way of their delivery from that misery by free grace through a Redeemer, there being no other name under Heaven given among men, whereby we can be saved, but the name of Jesus, Act. 4. 12. for, therefore doth the Apostle so frequently change the person in this first part of the Chapter, while he sometimes speaketh of the Ephesians and Gentiles alone in the second person, as, ver. 1. sometimes of himself, and of the Jews with them in the first person, as ver. 5, 6. not, as if some part of the purpose did belong only to the one alone, and some part of it unto both jointly: for in one and the same purpose he changeth the person, as while he giveth a reason in this verse, of what he spoke ver. 7. but rather to show, that the purpose here insisted on, which is man's misery by nature, and their delivery from that misery by free grace and Christ, doth belong equally to Jew and Gentile: and therefore he standeth not much to which of them he doth speak; for by grace are ye saved, saith he. 3. As Believers are in some sense already saved, not only because they have salvation begun in their new birth, which is a passing from death unto life, 1 Joh. 3. 14. but also they have complete salvation in right and title, 1 Corinth. 3. 21, 22. and in the earnest of it, Eph. 1. 14. So, the whole work of their salvation, from its first step in regeneration unto its last step in their glorification, doth entirely flow from God's free grace, and from none of their worth: for, he saith, ye are saved, in the time bypast, and ascribeth it to grace, by grace ye are saved. 4. The maintaining of the interest of free grace in our salvation, as being the alone impulsive cause thereof, in opposition to our worth, is a thing that the Spirit of the Lord is very careful of, the glory of His free grace being all which He seeketh after in our salvation, chap. 1. 6. and a thing, which men do naturally incline to intrench upon, and to rob Him of, either in whole or in part, Rom. 10. 3. for, therefore doth the Apostle so frequently show the dependence which salvation hath upon God's mercy, love and free grace, ver. 4. -5. and here, by grace are ye saved. 5. Free grace, and faith do well agree in the bringing about our salvation: neither is salvation the less of free grace, that it is also of faith; seeing faith is not only a fruit of God's grace in us, Phil. 1. 29. but also and mainly, because faith doth not justify, or save us for any worth in itself, or as it is a work, (for, all works are excluded, ver. 9.) but for the worth of its object, Jesus Christ, and of His righteousness, Rom. 5. -19. which faith apprehendeth, Philip. 3. 9. for, the Apostle ascribeth their salvation both to grace and faith; ye are saved. by grace through faith. 6. Though God's free grace, favor and goodwill doth freely bestow that salvation upon the Elect, which Christ by His merit hath purchased; yet the Wisdom of God hath thought it fitting, that this salvation shall not be actually bestowed, until the person to be saved, do lay hold by faith upon the offer of salvation in the Gospel, and of Christ's righteousness, whereby salvation is acquired, that so the heirs of glory may not only have a right to heaven by faith, before they come to the actual possession of it, Joh. 3. 16. but also be made meet to partake of that heavenly inheritance, Col. 1. 12. their natures being renewed, when the habit of faith is wrought in them by God, 2 Corinth. 5. 17. and their hearts also being purified by the exercise of that grace, Acts 15. 9. for, saith he, by grace are ye saved through faith. 7. The ascribing of salvation to God's free grace, though it doth not exclude Christ's merit, and the act of faith, as embracing the righteousness of Christ (See Doct. 5.) Yet it excludeth all things in ourselves, whether dignity of our natures, the enjoyment of civil, or ecclesiastic privileges, nobility of descent, all our common, or more special gifts and induements, whether of nature or grace, from having any meritorious, or causal influence in bestowing, either a right to salvation, or the possession of it: for, Paul opposeth these two, by grace are ye saved and that not of yourselves. 8. As heaven and salvation are God's gift; so they are such a gift, as is freely given by God, who is not induced thereto by anything in the person to whom it is given, whether sense of benefit already received, or hope of any benefit to be received from Him in time coming, which occasioneth the bestowing of gifts among men; salvation is indeed a gift, but not such a gift: for, it is a gift without all rise from anything in ourselves; And that not of yourselves, it is the gift of God, saith he.

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

HE further explaineth in what sense their salvation did come from free grace, and proveth it by other two arguments, which do also confirm the two former. The first, taken from the removal of those things in particular from having any meritorious, or causal influence upon their salvation, which all men have a kind of natural propension to rely upon for salvation; to wit, their works, and those even their good works; for, so doth he explain himself, ver. 10. whence it followeth, that they were saved of grace, and not of themselves. The second is taken from the end aimed at by God in contriving the plot of lost man's salvation, to wit, that all ground of gloriation might be taken away from man, as being, in the meanest respect, a savior to himself, and that all the glory might be ascribed completely unto God in Christ: (See, 1 Cor. 1. 30, 31.) which end could not have been obtained, except they had been saved by grace, and not of themselves. Doct. 1. Though the word grace, in Scripture, be sometimes taken for the saving graces of God's Spirit in us, 2 Pet. 3. 18. yet, when salvation is ascribed unto God's grace, we are always to understand grace in God, that is, His free favor and goodwill, and not grace inherent in us, or good works, the exercise of that grace: for, the Apostle establisheth grace, ascribing our salvation to it, and excludeth grace inherent and good works, which were inconsistent, if they were the self same thing; Not of works, saith he. 2. The salvation of Believers doth so much flow from free grace, as that all works of theirs, even their good works, are thereby excluded from having any meritorious influence upon it: for, even our best works are imperfect, Isa. 64. 6-they are a debt, which we owe unto God, Luk. 17. 10. the power and activity whereby we do them, is given of God, Phil. 2. 13. and therefore we can merit nothing, and least of all salvation by them at God's hand; Thus the Apostle explaineth how we are saved by grace, even so as to exclude all works; Not of works, saith he. 3. Though a man may boast and glory of the good things which God hath given him, in some respects, (See upon Gal. 6. ver. 4. doct. 5.) Yet the way wherein salvation is conveyed unto sinners, is so contrived, that no ground is left for man to boast in himself for anything, which his wisdom, goodness, power, or worth do contribute for bringing of his own salvation about, either in part or in whole: From the first step thereof, election, unto the last, his glorification, man and his worth are still depressed, and God and His free grace always exalted; for, the Apostle showeth this was the end God did aim at, even least any man should boast. 4. In so far as works, even good works have place in the matter of man's salvation, so far hath man mater of boasting, and ascribing the glory of his salvation to himself, and holding back the glory of it from God: for, although good works do come wholly from the Spirit of God, in so far as they are good; yet they are our works, in so far as they are wrought by us, being now renewed and enabled to work by influence from God; and therefore heaven and salvation should in that case be given unto us for the virtue and worth of somewhat which is ours; for, Paul affirmeth that works, even good works, which we are created unto in Christ Jesus, ver. 10. are excluded from having any causal influence upon salvation; lest any man should boast, implying, if works were not excluded, man should have ground of boasting. See, Rom. 3. 27.

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

LEst the Apostle, by commending grace and excluding works from being the cause of their salvation, should have seemed to justle out works, and an holy life, as altogether unnecessary; Therefore, in this verse he showeth that the study of good works is of absolute necessity required in those who are to be saved; because all such, whether Jew or Gentile, (for, he speaketh in the first person, including himself and the believing Jews) are God's workmanship, that is, renewed, and made over again by God's createing power through the intervening mediation of Christ Jesus, and this of purpose; that they may make conscience of good works: yea, and further, God, who had predestinated them to heaven, had also decreed and prepared good works for them, as the way wherein they behooved of necessity to walk in their journey to heaven: which as it proveth the undeniable necessity of good works; so it also confirmeth that they neither were, nor could be saved by works; because the power whereby they did good works, did follow upon their regeneration, and was given them freely by God. As also, God had prepared good works, that they should walk towards heaven in them, but not to merit heaven by them. Doct. 1. Believers are God's workmanship, not only by natural creation, but supernatural renovation; they are not only once made, but made over again; not by having the substance of their soul and natural powers thereof destroyed, and new ones, substantially different from those, substituted in their place, but by having the vicious qualities, which were in those, subdued and weakened, and contrary graces and virtues implanted in their stead, Eph. 4. 22, 23, 24. for, saith Paul, we are His workmanship: the word signifieth a thing of His making, whereby he meaneth, not God's first making of them as men, but His making of them over again as renewed men, which appeareth from what followeth, His creating them in Christ, and unto good works. 2. As the making of sinners over again and new creatures, is only God's work; So the power, whereby He so maketh us, is no less than creating power, much like unto that power whereby in the beginning He made some things of nothing, and some things of preexisting matter, but such as was wholly unfit and indisposed for those things to be made of it, Gen. 2. 7. 22. considering, that in this great and mighty work of God He maketh those, who were wholly indisposed to good, and averse from it, (Psal. 81. 11.) yea perverse resisters of all motions towards that which is godly and holy, (Job 21. 14.) to be true lovers of it, and walkers in its for, this much is implied, while he saith, we are His workmanship, created, &c. 3. Christ behooved to strike in as Mediator betwixt God and us, before we could be made this new workmanship; the life, which we have by this new creation, being purchased by His death, 1 Joh. 4. 9. and applied unto us by His power, after He is now arisen from death, Act. 5. 31. The furniture, whereupon the actions of this life are performed, coming also from Him, Joh 15. -5. for, saith he, we are His workmanship, created in Christ Jesus. 4. Believers are made new creatures, not to live idly, or to work wickedly, but that they may in the whole course of their life make conscience of good works: which are not only works of charity, or duties of immediate worship, but every duty, whether of worship, (Act. 10. -2.) or of our callings (Act. 9. 36. 39.) whether to God, or man, or to ourselves, (Tit. 2. 12.) which is warranted in the Word as lawful, or commanded as necessary, (Mic. 6. 8.) gone about by a man regenerate, and in Christ, (Mat. 7. 17, 18.) by virtue of influence from the Spirit of Christ, (Phil. 2. 13.) for God's glory, as the main end of the worker, (1 Cor. 10. 31.) and with due respect had to all necessary circumstances, Psal. 1.-3 every duty of that kind, so gone about, is a good work, which Paul saith they were created unto in Christ Jesus, even unto good works. 5. Though many actions of unregenerate men are materially good, and very useful both for themselves and others, Rom. 2. 14. yet no unregenerate man can do any work, which is spiritually good and acceptable to God: even their good works are but shining sins, as being destitute of a great part of these necessary requisites unto a good work, mentioned in the former Doctrine: for, Paul showeth that a man must be a new creature and God's workmanship, before he can do a good work; for, we are, saith he, God's workmanship, created in Christ Jesus unto good works. 6. Though good works be not necessary to merit or purchase salvation; yet are they necessary unto those who are justified and saved, in several respects, not only as they are the necessary fruit and end of regeneration, and as they are the way which leadeth to heaven (their necessity in both which respects is grounded upon the present Scripture) but they are necessary also, as evidences of our right to salvation, 1 Joh. 3. 14. as a guard to preserve peace with our own consciences, 2 Cor. 1. 12. as evidences of our thankfulness to God and Christ, who hath freely saved us, 1 Pet. 2. 9. and for the edification of others, Matth. 5. 16. for, the Apostle's scope is to prove, that as we are not saved by works, so that good works are necessary in other respects; We are created unto good works, which He hath fore-ordained, that we should walk in them. 7. Christians are like unto those who walk in a journey from one place unto another, through a straight and beaten way which lieth betwixt, in so far as they advance from sin (Ezek. 18. 31.) to heaven, (Phil. 3. 14.) in the way of holiness and good works: for, the word rendered to walk, whereby he expresseth what should be the daily exercise of a renewed man, is a metaphor taken from those who travel in a journey, and he maketh the way wherein they walk to be good works; which God hath before ordained, that we should walk in them. 8. The Lord hath prepared, and made ready good works, as a beaten path, wherein His renewed people may walk without any discourageing or perplexing difficulty, in so far, as He not only hath ordained in His eternal and unchangeable decree, that they shall make conscience of good works, which seemeth to be mainly meaned by His fore-ordaining of good works here spoken of, but He doth also hold forth the rule of good works in His Word, Psal. 119. 9. and by examples also, which make the rule more easy to be followed, Heb. 12. 1. He reneweth their wills, and furnisheth them with inward power and ability to do these works, Ezek. 36. 27. and exciteth and actuateth that power by His renewed influence, thereby making it to work, Philip. 2. 13. In all which respects, good works may be said to be prepared by God, as the word, rendered fore-ordained, may also read; which God hath fore-ordained, or prepared, that we should walk in them.

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

HEre beginneth the second part of the Chapter, where the Apostle, for the further establishment of those Ephesians in the Doctrine of salvation through free grace in Christ, doth more largely insist upon the former purpose contained in the first part of the Chapter, with a more particular application of it to the Ephesians, and in them to all the Gentiles. And, first, (by exhorting them to remember their former misery, while they were in Gentilism) he giveth; in this and the following verse, a most lively description of their then miserable state, as first, that they were in the flesh, that is, the flesh of their foreskine not being cut off by circumcision, they were not only destituted of that ordinance, but also of all other soul-saving ordinances of God's Worship, unto the enjoying whereof, circumcision gave a right and entrance, Exod. 12. 44. Secondly, This their miserable estate was matter also of their reproach; the Jews making their want of Circumcision a continual upcast unto them, which he hinteth at, by showing that the carnal Jews, who were only circumcised in the flesh by the hands of men, but not in their hearts by the Spirit of God, did not cease to reproach the converted Christian Gentiles with uncircumcision, even at that present time, when circumcision and the rest of those Levitical ordinances were now abrogated. Doct. 1. Even Believers having attained to the sense of God's mercy in Christ, are very prone to forget that woe and misery, which they were under, before their delivery from it: for, the watchword here given to those Ephesians, supposeth so much; Wherefore remember, saith he. 2. Those who are converted, ought frequently to remember, and call to mind their sin and misery, under which they were before God show them mercy, though not to take pleasure in the remembrance of it, Ezek. 23. 19. 21. nor to despair of, or question God's mercy in order to their delivery from it: Isa. 1. 18. yet, that hereby they may be provoked to pity towards others, who are yet in that state, Tit. 3. 2, 3. to greater fruitfulness in good works for the time to come, Rom. 6. 19. and to magnify the riches of God's mercy in their delivery from that woeful state, 1 Tim. 1. 13. 14. and that they may be kept humble under their present enjoyments, Ezek. 20. 43. for, therefore doth the Apostle exhort those Ephesians to remember their former sin and misery; Wherefore remember, saith he, that in times past ye were. 3. Christians, in order to the more effectual bringing about of the forementioned ends, ought not only remember that sin and misery, which was common unto them with others, but also, and chiefly would search out, and call to mind wherein their sin and misery did exceed the sin and misery of others: for, Paul biddeth them here remember that misery, which in a great part was peculiar unto themselves as Gentiles, and which they had more than the Jews; Wherefore remember, that ye being in time past Gentiles in the flesh. 4. The consideration of God's rich grace through Jesus Christ, whereby alone He carrieth on the salvation of lost sinners in all its steps, may be a great encouragement, and a strong argument to enforce this duty of searching out and calling to mind our matchless sin and misery: and that because this rich grace hath not only a remedy for all our sin and misery in it, Rom. 5. 20. but also it is most perceived and felt in its sweet and lively effects, when the soul is most affected with the sense of its own vileness, Luk. 15. 21, 22. for, the Apostle, having spoken of God's rich grace, whereby we are saved through faith in Christ, he inferreth as a conclusion thence, Wherefore remember that ye being in time past Gentiles in the flesh. 5. Though it is now under the New Testament no more, but much less miserable to be born a Gentile, than to be born a Jew, Rom. 11. 20. Yet, to have been born a Gentile, and not of Abraham's race, was once, to wit, before Christ came in the flesh, a sad and miserable lot: for, when he is calling to mind their former misery, he biddeth them remember that they were in time past Gentiles. 6. Those, who are born without the bounds of the Church, and live not under the drop of divine Ordinances, are in a poor and woeful case, as being not only under wrath, and destitute of any actual interest in the blessing (which piece of misery is common to them with all the unregenerate, whether within or without the visible Church. See ver. -2.) but destitute also of all those means, whereby the blessing useth to be conveyed, Rom. 10. 14, 15. so that their salvation is not in an ordinary way possible: for, while he is calling to mind their former misery, he biddeth them remember they were Gentiles in the flesh, that is, destitute of Circumcision the leading ordinance, and consequently destitute of all Ordinances, having no part nor communion with God's Church neither outwardly, nor spiritually, as he explaineth himself, ver. 12. 7. As the contemning, even of outward Ordinances, is no small sin before God, 1 Sam. 2. 17. with 24. So it is matter of just shame and reproach before men, which did hold especially in the contempt of Circumcision under the Old Testament; it being then a seal of the Covenant, Gen. 17. 10. the outward badge of the Lord's people, Gen. 17. 14. and a leading Ordinance, giving right and entrance to the enjoyment of all other Ordinances, Exod. 12. 44. and it doth no less hold in Baptism under the New Testament, seeing the Sacraments of the New Testament are of as much worth, as the Sacraments of the Old; and Baptism serveth for the same ends now, which are presently mentioned to have been the uses, for which Circumcision did serve then: for, although Paul doth only mention expressly, that uncircumcision was unjustly cast up to the Christian Gentiles by the carnal and hypocritical Jews in the present time wherein he wrote, yet hereby he would have them to remember how this was matter of just reproach and upcast unto them, even from the godly Jews in former times, when Circumcision stood in force, and that this disgrace and reproach, was a part of their former misery, (See 1 Sam. 17. 26, 36.) who are called uncircumcision, &c. 8. There are two things in every Sacrament, to wit, an outward action upon the outward man by the outward instrument, and an inward action upon the inward man by the hand and Spirit of God; for, so was it in Circumcision, the outward action being here expressed by Circumcision in the flesh made with hands, which implieth there was another inward action, spoken of Col. 2. 11. 9. There are not a few within the visible Church, who rest upon the outward action done by man in the Sacrament, as if that alone were sufficient, and do not seek after that which God doth inwardly work upon the heart: And so do use Sacraments as sorcerers do their charms and spells, where the bare rehearsing of some set form of words, with such a composed strain of outward carriage and gesture, is relied upon for the producing of wonderful effects: for, of this sort were those who are here called the Circumcision in the flesh made by hands, that is, such who rested upon the outward action, and sought after no more but it. 10. They have very frequently least of Religion in reality and effect, who are most puffed up with the conceit of their own Religion, and make greatest noise about things least necessary in Religion, or which are in themselves indifferent, as if the greatest stress of Religion did lie in those: for, those, who boasted themselves of their Religion and Circumcision against the uncircumcised Gentiles, and did place their whole Religion in Circumcision, and the rest of those mosaicall Ordinances now abolished, were the Circumcision in the flesh made with hands, that is, such as had only the outward form of Religion, but not the life and power of it. 11. As it is a great reproach to be despisers of Ordinances; So it is but a poor credit for people to have Ordinances, if they rest upon the outside of them, not laboring to have life and power conveyed from God through them: for, Ordinances, so rested upon, as they will increase people's judgment afterwards, Mat. 11. 22. So they prove a fearful snare in the mean time, in so far as they are usually relied upon for salvation, Philip. 3. 7▪ and occasion is taken from them to neglect all other duty both to God and man, Jer. 7. 10. for, Paul doth here speak of it as a thing disgraceful; who are called, saith he, Circumcision in the flesh made with hands.

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

THe Apostle, thirdly, doth here branch forth their misery at that time when they were unconverted Gentiles, in five particulars. First, They were without Christ, as being not only without all saving and real interest in Christ, which was common to them with all the unregenerate, whether without, or within the visible Church, Gal. 5. 2. but also without an offer of Christ in the Ministry of the Gospel, as they were Gentiles, without the bounds of the visible Church, Psal. 147. 20. Secondly, They were aliens from the common-wealth of Israel, having no union or communion, neither with the invisible Church of true Believers, which was common to them with all the unregenerate, Rom. 2. • 8. nor yet with the visible Church of Professors, which was in those times among the people of Israel, Deut. 32. 8. And this latter alienation was peculiar to them, as they were unchurched Gentiles, Psal. 76. 1. Thirdly, They were strangers to the covenants of promise, that is, the Covenant of Grace made with Adam after the fall (Gen. 3. 15.) and afterwards frequently renewed with Abraham, Gen. 17. 7. Isaac, Gen. 26. 3. Jacob Gen. 28. 13, 14. with Israel upon mount Sinai, Exod. 24. 7. and in the plains of Moab, Deut. 29. 1. &c. and with David, 2 Sam. 23. 5. And therefore it is called Covenants in the plural number, though it was always one and the same Covenant in substance; the substantial sum thereof being always comprised in that one comprehensive and fountain-promise, Gen. 3. -15. or Gen. 12. - 3. which seemeth to be here pointedat by the word, promise in the singular number; of which promise, all the following promises, made to Abraham, David and the rest, were but branches, or more full explanations. Now, they are said to have been strangers to this Covenant, not only, because they had no actual interest in the saving blessings of remission of sins, grace here, and glory hereafter, which were promised in that Covenant, Gal. 3. 8. (and this was common to them, with all the unregenerate, Psal. 50. 16, 17.) But also they had not so much as this Covenant revealed unto them, neither that it was, nor of what kind, or upon what conditions it was; neither had they an offer of it by the public Ministry of the Word, and so were not within the very outward bond of it, neither had any right to the external privileges of this Covenant, Deut. 4. 7, 8. which estrangement was peculiar unto them, as they were unchurched Gentiles, Deut. 29. 10, 11, 12. Fourthly, They were without hope, not only without that saving grace of hope, which floweth from faith laying hold upon the Covenant of promise, Rom. 15. 13. and sustaineth the heart in the patient and well-grounded expectation of the thing promised and believed, 1 Thess. 5. 8. and this was also common to them with all the unregenerate, Job 8. 13, 14. But also, they were in a condition so hopeless, that their salvation was not in an ordinary way possible, as being wholly destituted of those means, whereby God doth ordinarily convert and save sinners, Psal. 147. 20. and this was peculiar unto them as they were unchurched Gentiles, Rom. 9. 4. Fifthly. They were without God, or atheists, not as if they had been deprived of all sense of a Deity, (for they worshipped false gods, Acts 14. 12, 13.) nor yet, as if they had been without the reach and care of God's over-ruling and all-upholding providence, Acts 17. 28. but they were without the knowledge of the true God, Gal. 4. 8. or, though they had some confused knowledge, even of the true God, Rom. 1. 19. yet He was not their reconciled God in Christ, Col. 1. 21. neither did they give Him that worship and glory, which is due unto God, and was prescribed by Him in His Word, Rom. 1. 21, 22. And lastly, He addeth, that they were without God in the world: which words, in the world, may be looked upon, as a general clause relating to all the particular branches of their misery before mentioned. And he seemeth hereby to condescend, what that bypast time was, wherein all that he hath spoken was verified in them, to wit, when they were in the world, that is, without the Church, as the world is frequently taken in opposition to God's Church, Joh. 15. 19. and 17, 14. and especially to the truly regenerate in the Church, 1 Joh. 5. -19. Doct. 1. As those who are converted, would frequently call to mind that sin and misery under which they were when God did call them (See verse. 11. Doct. 2.) so because an abstract view of sin and misery in the general, doth not much affect the heart, therefore they ought to branch forth and call to mind their misery in its several heads and parcels, that so they may be the more affected with it: for, the Apostle, having exhorted them to remember their former misery, he doth not only give them a general view of it, ver. 11. but here doth branch it forth in five particulars, which they were to remember; That at that time ye were without Christ, &c. 2. For a man to be without an offer of Christ, yea to be without a real interest in Christ, though there be never so frequent offers of Him, is a doleful, sad and dangerous case; for, to want a real and saving interest in Christ, is to want life, (1 Joh. 5. 12.) light, (Joh. 1. 4, 5.) strength, (Joh. 15. -5.) liberty, (Joh. 8. 36.) and acceptation with God, Mat. 3. 17. And to have a saving interest in Christ, doth make a man truly happy, what ever be his misery otherwise: for, he maketh this the first branch of their misery, and that which virtually compriseth all the rest, even that at that time they were without Christ. 3. Though Christ from all eternity had a right unto, and interest in the Elect, they being given over unto Him in the Covenant of Redemption, Joh. 6. 39. yet they never have, nor can plead any interest in Him, or in those saving benefits, which were purchased by Him, until they be effectually called, and do actually believe in Him; for, though God from all eternity had chosen in Christ those who were truly Godly among the Ephesians, cap. 1. 4. yet until their effectual calling, they were without Christ, as without Christ did speak their not having an actual interest in Him; That at that time ye were without Christ. 4. Though Jesus Christ was not so clearly manifested unto the Jewish Church, as He now is under the Gospel, 2 Cor. 3. 14. yet, they were not then altogether without Christ, they had Him revealed unto them, though but darkly in the Word, Gen. 12. 3. and in their daily sacrifices, which were types and shadows of Him, Col. 2. 17. yea, and the Godly then had real interest by faith in Him, Joh. 8. 56. and in those saving benefits, which then were to be, and now are actually purchased by Him, Rom. 3. 25. for, the Gentiles are here said, in opposition to the Jews, to have been at that time without Christ; whereby it is implied, that the Jewish Church was not without Him. 5. It is no small happiness for men and women to have union and communion with the Church of Christ; It is even an happiness in its own kind, and comparatively to be members of His visible Church; for, thereby we partake of all the privileges thereof, which are God's special care and government, Isa. 4. 5, 6. protection, and preservation in all ages, notwithstanding the opposition of all enemies, Isa. 31. 4, 5. the enjoyment of the ordinary means of salvation, Psal. 147. 19. and the external communion of the Saints by partaking of the same ordinances, 1 Cor. 10. 17. and the mutual gifts one of another, 1 Thess. 5. 11. together with the offers of Christ and salvation upon such terms as they are proponed in the Gospel, Act. 13. 38. But it is much more happiness to be members of the invisible Church of Believers; for thereby we do partake of all the saving benefits and special privileges thereof: which are union with Christ, as her head and Husband, Eph. 5. 23. 30. communion with Him in all the saving fruits of His Redemption, relating either to grace here, or glory hereafter, chap. 1. 3. together with that communion, which Believers have among themselves, in their mutual partaking of the gifts and graces one of another, 1 Cor. 12. 25, 26. And to be deprived of all union and communion with Christ's Church, is a woeful, sad, and miserable case: for, Paul maketh this the second branch of their misery, that they were aliens from the commonwealth of Israel. 6. So strait and nigh is that union betwixt Christ and His Church, that separation from, or union with the one, inferreth separation from, or union with the other: and in the same respect and degree, wherein men are separated from, or united with Christ, they are in some answerable respect and degree separated from, or united with His Church: for, the Apostle conjoineth these two, as of equal extent; Ye were without Christ, as being aliens from the commonwealth of Israel. 7. As the Lord hath been graciously pleased to transact with man about that obedience, which he oweth unto God, as his sovereign Lord and Creator, in the way of Covenant, or mutual paction and agreement; wherein, for his better encouragement to discharge the duty required of him, the Lord doth assure him of a rich reward, Joh. 3. 16. So, the Covenant which God hath entered with fallen man, is a Covenant of promise, wherein the thing promised is freely given, and not for any worth in him to whom it is given: for, as his affirming that the Gentiles were strangers to the Covenants of promise, implieth that the Church was no stranger to the Covenant, but that God did deal with them by way of Covenant; so the word promise in the Original, signifieth a free promise, where the thing promised is freely bestowed; And strangers from the Covenants of promise. 8. For men to live and die without an offer of the Covenant of grace made unto them to be entered by them, is a woeful, sad, and dangerous case; for hereby they are not only deprived of all the privileges of the visible Church, mentioned, Doct. 5. to which the tender of this gracious Covenant unto a people, and their professed subjection to it, doth give right, (the Covenant being the Churches Chartor, whereby she holdeth all these privileges, Act. 2. 38. with 39.) but their salvation in that case is also rendered in an ordinary way impossible, there being not so much as an offer of it, nor a making known unto them the terms and conditions whereupon salvation may be had: yea, and further, to be without an actual interest and right to the saving blessings of that gracious Covenant, arising from the grace of saving faith, laying hold upon those blessings, and the offer of them in the Covenant, is a case in some respects no less lamentable, sad, and dangerous (which is the case of all who are unregenerate, even though they be members of the visible Church, and so within the outward bond of the Covenant, and do enjoy the common blessings thereof, (Rom. 9. 4. Matth. 20. -16.) for, such are not only destitute of an claim and title to any of those spiritual blessings, which are offered in the rich and precious promises of this Covenant, Jer. 31. 33, 34. and 32. 39, 40. but also shall have no advocate to plead for them, Matth. 7. 23. are bound to fulfill the whole Law, else they can never be saved, Gal. 5. 3. and have no strength allowed upon them for the fulfilling of it but their own, (for they are without Christ) must stand and fall at God's tribunal, according to that dreadful and terrible sentence of the Covenant of works, Gal. 3. 10. yea, it shall go worse with them in the great day, than with those who never heard the Gospel, Matth. 11. 22. So that the case of such is most miserable: for, the Apostle maketh this the third branch of their misery, even that they were strangers from the Covenants of promise, without all title or interest either to the outward privileges, or saving blessings of that Covenant. 9. As those, who are without the offer of Christ in the Gospel, without the bounds of the visible Church, and the external bond of the Covenant of grace, are in a case altogether hopeless; their salvation being in an ordinary way altogether impossible: So all unregenerate men, even those who are within the Church, and have no real interest in Christ, or the saving benefits of the Covenant of grace, by the grace of faith, and have no union or communion with the invisible Church of sound Believers, all such are destituted of the true and saving grace of hope for heaven and salvation, and those other good things promised in the Word, even that hope which is grounded upon the Word, (Psal. 119. 49.) and the mercies of God, (Psal. 147. 11.) and not upon our own performances, Matth. 7. 22. and beareth up the heart under all discouragements, Psal. 119. 81. yea, and setteth the man who hath it upon the task of purifying his own heart, 1 Joh. 3. -3. All unregenerate men are destituted of this hope, whatever false hopes, blind confidence, and daring presumption they may entertain in their hearts, Deut 29. 19. for, the Apostle, having affirmed of those Ephesians, that at that time they were without Christ, &c. he addeth they were also without hope, that is, their salvation was in an ordinary way hopeless, to wit, as they were without the offer of Christ, and the Doctrine of the Covenant, and they were destitute of the grace of hope, as being without actual interest in Christ by faith, &c. and unregenerate; having no hope. 10. To be wholly destitute of this true and saving grace of hope, is a most woeful, dangerous, and lamentable case: for hereby men do live in continual hazard of spiritual shipwreck, being destitute of the anchor of their soul, Heh. 6. 19. hereby they are exposed to deadly blows from sin, Satan and worldly discouragements, being destitute of their helmet, Eph. 6. 17. hereby they want a necessary spur and incitement to diligence in duties, 1 Joh. 3. 3. yea, and hereby they cannot choose but die either in stupid senselessness, Job 21. 13. or in desperate diffidence, Gen. 4. 13. for, he maketh this the fourth branch of their misery, that they had no hope, which includeth mainly their wanting the grace of hope; having no hope, saith he. 11. There is no knowledge of God, as we ought, or enjoying of Him, except we know Him in Christ, and come to Him by Christ: for, the Apostle maketh their being without Christ, and their being without God, to go together; And without God in the world, saith he. 12. As not only profane avowed Atheists are without God, but those also, who do not know the true God, and give not to Him that trust, love, fear and joy, above what they give unto any other thing else, and who do not labor to have Him made their own God; So to be thus without God, is a woeful, sad, and lamentable case, even the headstone of all that misery which any creature can be under: for hereby God remaineth their enemy, Col. 1. 21. All the creatures are against them, Hos. 2. 18. and they themselves are under the drop of God's eternal wrath and vengeance: (See, ver. -2.) for, the Apostle affirmeth here of those Ephesians, that before their conversion they were without God, though even then they had some knowledge of the true God, Rom. 1. 19. and he mentioneth this in the last place, as the sum and headstone of all their misery, even that they were without God in the world.

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

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

Now as their distance, and several pieces of their former misery did belong unto them in two respects; First, as they were without the visible Church; Secondly, as they were men unregenerate, in which respect, their misery was common to them with all the unregenerate, whether without, or within the Church, as was cleared, ver. 12. So what is here, and in the verses following spoken of their delivery, and present happy state, is in many things, at least, applicable, not only to their inward state, as being a great many of them truly regenerate, justified and sanctified, and therefore members of the invisible Church of Believers; but also by proportion to their outward state, as being members of Christ's visible Church, whereby they enjoyed many rich privileges, (See ver. 12. Doct. 5.) And those also purchased by Christ, Eph. 4. 8. 11. and conveyed to the visible Church, and every Church-member by reason of their visible and political union with him. Job. 15. 2. neither is Scripture hereby rendered ambiguous or doubtsome, as signifying two diverse things; for, whether we look to the privileges of true Believers, or of visible Church-members (the privileges of the latter being the enjoyment of those blessings in the offer of the Gospel, and a living under such means and ordinances by which God useth to convey those blessings, the actual possessing of which, or present right unto which, are the privileges of real Believers) or if we look to that which giveth them a right, each one to their respective privileges, to wit, the grace of faith, and a mystical and saving union with Christ upon the part of real Believers, and a profession of the doctrine of faith, either personally or parentally, and an external and political union with Christ upon the part of visible Church-members. I say, which of those be looked unto, we will find so much of likeness and proportion betwixt what belongeth to the visible Church, and what belongeth to the invisible, that both may safely and without ambiguity be taken up as intended by the Spirit of God to be expressed in one and the same Scripture; though the one more principally, and the other secondarily, and as it were by proportion. As for example here, seeing the nighnesse and happiness, which visible Church-members enjoy, is only comparative, and with respect had to the greater misery of those who are wholly without the Church; and that it is but a misery and distance, being compared with that state of nighnesse and happiness which the truly Regenerate are brought unto; Therefore I conceive, that what is mentioned of the delivery and blessed state, here spoken of, was verified mainly and fully in the Regenerate and invisible Church of Believers among them, and but proportionally only and in part in the visible Church of professors: and therefore I shall only collect such doctrines as arise from it, being so considered.

Hence Learn, 1. The more nigh the consideration of our miserable and happy state be set together in opposition the one to the other before the eye of the soul, it commendeth and sweeteneth our happy state through grace the more: for, the Apostle's scope being to set forth the happiness of that state, wherein free grace had placed them, he compriseth all their misery in one word, They were sometimes far off, and all their happiness in another, they were now made nigh; And so giveth a joint view of them both at once. 2. The People of God are not so to remember by past sin and misery, as to make them question the fruits of God's mercy already received, or to despair of receiving more in time to come: for, having exhorted them (ver. 11.) to remember their former misery, in the first place, he exhorteth them here to remember that happy estate wherein mercy had placed them in the next; But now—ye are made nigh. 3. As it is the duty of Converts frequently to remember their former sin and misery: (See Vers. 11. Doct. 2.) So also to call to mind, and confidently avow that gracious change which freegrace hath wrought upon them in their conversion; because as misbelief is ready to call it in question, Isa. 50. -10- So the remembrance and avowing of it, is most profitable, in order to our own comfort against the sense of bypast or present sin and misery, 1 Cor. 6. 11. in order to our incitement to the duty of walking suitably, chap. 4. 1. and to our encouragement against the fear of all imaginary difficulties, which may occur in our way to heaven and glory, Philip. 1. 6. and in order to our thankfulness unto God for His so rich mercy manifested in our delivery, 1 Pet. 2. 9. for, the Apostle exhorteth them to remember this in the second place, That ye who were sometimes far off, are now made nigh. 4. As converting grace falleth often upon those who are most graceless, and at greatest distance from God, from Christ and His Church; So it bringeth those, upon whom it falleth, into a state of nearness to all those, because of these many nigh relations, under which they stand to God; as of servants, Rom. 6. 22. of friends, Col. 1. 21. and sons, Joh. 1. 12. and to Christ, as of His Spouse, Cant. 4. 8. members, Eph. 5. 30. brethren, &c. Heb. 2. 11. And because of these sweet influences for the life and comfort of grace, which they receive daily from Him, as the members from the head, Col. 2. 19. because of that near access, which they have unto God in Christ, both as to their state and performances; whereof ver. 19. And because of that union, and communion, which they have with the invisible Church of Believers, the congregation of the first-born (See Vers. 12. Doct. 5.) for, with relation mainly to this gracious change, which was wrought upon real Believers among them in their regeneration, he saith, But now, ye, who sometimes were far off, are made nigh. 5. As this excellent state of nearness to God and His Church, wherein the truly regenerate do stand, and all those excellent privileges which flow from it, were purchased for the Elect by no less price than the blood of Christ, whose blood was the blood of God, Acts 20. -28. and therefore of infinite value; So none of those are actually bestowed upon, and applied unto the Elect, until they be united to Christ, and in Him by saving faith, as the branches are in the root, from which they draw sap and nourishment: for, saith he, in Christ Jesus ye are made nigh by the blood of Christ; they were in Christ by faith, before they attained that state of nearness, which was purchased by His blood.

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

THe Apostle being, next, more largely to explain and prove what he hath briefly asserted, that the Gentiles were made nigh to God and His Church by the blood of Christ, doth, first, confirm it by an argument taken from Christ's Priestly office, according to which He is not only the Mediator for peace, and peace-maker betwixt God and man, and among men themselves; but He is also our peace, as being the propitiatory sacrifice, and having purchased this peace with His own blood, Isa. 53. 5. and so the very cause and reason of this peace, is in Himself, and nothing extrinsicall to Himself. Secondly, he doth prove that Christ was their peace, by the effect produced by Him, and the matter of working this effect. The effect itself, is, that where before the Jews and Gentiles were irrecoverably separated by reason of their different Religion and religious Rites, He had now united them in one and the same Church, which is said to have been then done, because it was in part done: for, the rejecting of Israel, is only in part, Rom. 11. -25- but the full accomplishment of it shall be when all Israel, and the fullness of the Gentiles, shall be called, Rom. 11. -25, 26- The manner of working this effect, is set down in three phrases, all signifying one thing, though different in regard of diverse considerations. First, He broke down the middle wall of partition, whereby, as he explaineth himself in the following verse, is meaned the ceremonial Law, and it is called the middle wall of partition, or of a hedge and stone-wall (for, the Original signifieth both) with an eye, questionless, to to the wall, which was in Solomon's Temple between the court of the People and of the Gentiles, which hindered all manner of passage, sight, or communication betwixt them, Ezek. 42. 20. So the meaning is, that in order to this union He did abolish the legal ceremonies, whereby the Jews were distinguished from the Gentiles, as two houses, by a mid-wall going betwixt them, or as an enclosed Garden is separated from an out-field, by an hedge or dyke of rough stones, ver. 14. Secondly, He did abolish the enmity: by which, enmity is meaned the same ceremonial Law, and that chiefly because it was the occasion of a perpetual standing strife betwixt Jew and Gentile, while the Jew reproached the Gentile with uncircumcision and neglect of God's worship, Act. 10. 28. the Gentile again reproached the Jew with circumcision, and the rest of these Legal rites, which they judged unreasonable, irreligious and absurd, Esth. 3. 8. although those ceremonial rites may be also called enmity with relation to God, in so far as the practicing of them by the Jews was a real testimony and confession of their own guilt, and the enmity which was betwixt them and God. See Collos. 2. 14. And His withholding them from the Gentiles, was an evidence of His displeasure, and enmity against them, Ps. 147. 20. and here the Apostle expresseth the way, how Christ did abolish that enmity, or these ceremonial rites, to wit, in His own flesh, that is, by His death, which He suffered in His flesh, or human nature, 1 Pet. 3. -18- Thirdly, he expoundeth what he meant by the mid-wall and the enmity, which Christ abolished, even the Law of Commandments in ordinances. The first of which words, is more general, to wit, the Law, as comprehending, according to the custom of the Hebrew language, all Doctrine revealed to the Church, Psal. 19. 7. and this is astricted by the second word, which is more special, to wit, Commandments, signifying that Doctrine only, which commandeth what should be done, and forbiddeth what should not be done; and both those are astricted by the third, which is yet more special, to wit, Ordinances, whereby are meaned those Commandments only, which did relate to God's external worship, and were prescribed by God, as so many types and shadows of Christ to come, and of those good things which were purchased by Him, Heb. 9. 9, 10. So that the Law and Commandments were only abolished, as to that part of them which was contained in those Ordinances, ver. 15-.

From ver. 14. Learn, 1. Every man by nature in himself, and without Christ, is at war and enmity with God, with His Church, and chiefly those in the Church who are truly regenerate: he cannot be subject unto the Law of God, Rom. 8. 7. And, as therefore he hateth the Law-giver, and those who yield obedience to His Laws; So he is under the Law-givers curse, Gal. 3. 10. for, while the Apostle speaketh of making those Ephesians nigh to God and His Church by Christ, he saith, Christ was their peace: which implieth that their distance from those consisted in hatred of, and enmity against them; for he is our peace, saith he. 2. This enmity chiefly, which is between God and fallen man, was irreconciliable, and impossible to be removed, except Jesus Christ that great high Priest and Prince of Peace had shed His blood and suffered death, by the merit whereof, as He hath given satisfaction to a provoked God, Eph. 5. 2. So by the efficacy and virtue thereof He subdueth that rebellious disposition against God, which naturally is in us, Rom. 6. 6. and maketh us accept the offer of friendship and reconciliation with God, and yield ourselves servants to righteousness unto holiness, Acts 5. 31. and so upon both hands He maketh peace: for, saith he, He is our peace, to wit, by His blood, spoken of in the preceeding verse. 3. The uniting of both Jew and Gentile in one Church, is a branch of that peace which Christ hath purchased with His blood: And that not only, because their actual union was, according as God in His wise counsel had decreed, to follow upon Christ's death, and not to go before it (See upon Gal. 3. verse. 14. Doct. 4.) but also in order to this union, the Law of ceremonies behooved to be abolished, See Doct. 5. and this called for Christ's death; See verse. 15. Doct. 4. for, the Apostle having asserted that Christ was their peace by His blood, he giveth this as an instance, or effect of His so being, Who hath made both one. 4. From the Apostles designing the ceremonial Law by a metaphor taken from houses divided by a mid-wall, or from an orchard, garden or inclosure, separated from the out-field, by a dyke or wall of rough stones, We learn, several things relating to the nature, use and duration of the ceremonial Law, which are the grounds of the similitude. And, first, as a wall is built by the owner of the inclosure, So the ceremonial Law was of God's own appointment, who only had power to choose what part of the world He thought fit, to be an inclosure for Himself, Deut. 32. 8. and to appoint these means and ordinances, whereby He would have them enclosed and separated from others, Exod. 25. 40. Secondly, as a rough wall is made up of so many hard unpolished stones, not covered over with lime or plaster; So the ceremonial Law consisted of many Ordinances, Heb. 9. 10. and those very difficult to be obeyed, and an intolerable yoke, Act. 15. 10. Thirdly, as a wall or hedge incloseth a piece of ground for the owners special use, (which therefore is more painfully manured) and separateth that inclosure from the out-field which lieth about it; So the ceremonial Law did serve to inclose the people of Israel, as the Lord's own garden and vineyard, for bringing forth fruit unto Himself, Isa. 5. 7. and to separate them from all the world besides, Deut. 4. 7, 8. as being a worship wholly different from, and contrary unto the superstitious rites and worship used among the Gentiles, Deut. 12. 2. and containing strict injunctions unto the Jews to avoid all conformity with the Gentiles in their garments, Num. 15. 38. cutting of their hair, Lev. 19 27. and such like. Fourthly, as a rough wall is but weak and ruinous, as not being built with cement or mortar, to make it strong, and therefore but to endure for a season, until the owner think fit to enlarge his inclosure, and take-in more of the open field; So the ceremonial Law was not to last forever, but only for a time, until Christ should come in the flesh, and take in the Gentiles within the inclosure of His Church, who were before an open field, not possessed, nor manured by Him, after which there was no further use of the mid-wall; And hath broken down the mid-wall of partition between us, saith he, meaning the ceremonial Law. Doct. 5. So long as the ceremonial Law did stand in force and vigor, the Jews and Gentiles could not be united into one Church: for, seeing by that Law the chief parts of God's worship were astricted to the Temple at Jerusalem, therefore, though scattered proselytes of the neighbouring Nations did join themselves to the Church of the Jews, and in some measure observed the way of Worship then enjoined, Act. 8. 27. yet there was a physical impossibility for the generality of many Nations far remote from Jerusalem, to have served God according to the prescript of Worship, which then was: besides, there was such an habituate, and, as it were, an natural antipathy transmitted from one generation unto another among the Gentiles against the ceremonial worship; that there was little less than a moral impossibility of bringing up the body of the Gentiles unto a cordial joining with the Jews in it: for, the Apostle showeth the ceremonial Law behooved to be abrogated, in order to an union betwixt these two, while he saith, Who hath made both one, and broken down the middle-wall of partition between us. 6. Whoever would make peace betwixt God and himself, or betwixt himself and others, he ought seriously to think upon those things which stand in the way of peace, and set about the removal of them, if it be in his power, and chiefly those evils in himself, of pride, vain-glory, self-seeking, and a contentious disposition, which are great obstructions in the way of peace, Phil. 2. 3, 4. else, what ever be his pretences for peace, he is no real follower of it: for, Christ, intending to make peace betwixt Jew and Gentile, did take away whatever might have impeded it; He even broke down the middle wall of partition between them.

From ver. 15- Learn, 1. As God's people in covenant with Him, ought to be highly incensed against, and averse from any voluntary entire fellowship with those who neglect and contemn the Ordinances of Worship prescribed by God in His Word; So those who are without the Church, yea and all unregenerate men do look upon the ordinances of God's Worship, as base, ridiculous and contemptible, and carry a kind of hatred and disdain to all such as make conscience of them: for, so the ancient Worship, prescribed in the ceremonial Law, was the occasion of hatred and enmity betwixt the Gentile, who contemned it, and the Jew, who made conscience of it. And therefore is here called the enmity; having abolished the enmity. 2. As the moral Law contained in the Ten Commandments, was no part of that mid-wall of partition between Jew and Gentile; seeing some of the draughts and lineaments of that Law are upon the hearts of all by nature, Rom. 2. 15. So there was no necessity to abrogate this Law at Christ's death in order to the uniting of Jew and Gentile; neither was it at all abolished: for, the Law abolished, was the Law, not simply, but the Law of Commandments, and these not all, but such Commandments as were contained in Ordinances, to wit, the ceremonial Law, as we show in the Exposition; Even the Law of Commandments contained in Ordinances, saith he. 3. As God only hath power and liberty to prescribe what manner of Worship He will be served by; So He did once give a most observable evidence of this His power and liberty, by changing that external way of worship, which was prescribed by Himself under the Old Testament, unto another under the New, although the internals of His Worship, to wit, the graces of faith, love, hope, joy in God, do remain the same in both; Matth. 22. 37, 39. for, He did abolish the Law of Commandments contained in Ordinances, even all the ancient Worship consisting in rites and ceremonies, sensible and fleshly observations, which God did then prescribe, not as simply delighted in them, but as accomodating Himself to the childish condition of the Church in those times, and hath now appointed a more spiritual way of Worship, as more suitable to the grown age of the Church, Joh. 4. 21. 23. See further the reasons why the ceremonial-Law was abolished, and concerning that state of indifferency, wherein the practice of it was left for a time, upon Gal. 2. ver. 3. Doct. 2. and ver. 4. Doct. 1. 4. It was Christ's sufferings and death, which put an end to the Law of ceremonies, and made the binding power thereof to cease: for, seeing His sufferings were the body and substance of all those shadows, they neither did nor could evanish until Christ had suffered, but then they did; it being impossible that a shadow, and the body, whereof it is a shadow, can consist in one and the same place; Having abolished in His flesh the Law of Commandments contained in Ordinances.

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

THe Apostle, thirdly, for further clearing of what he spoke, ver. 13. that the Gentiles were made nigh to God and His Church in the blood of Christ, holdeth forth two ends, which Christ proposed to be brought about in His abolishing the ceremonial Law. First, that He might by a manner of new creation make of those two Nations, of Jew and Gentile, being firmly united to Himself as to their head, one people and Church, here called one new man, to show the intimacy of that union, as also the way how they were united, not by bringing any one of them to the fashions and customs of the other; for, so they should have been made one old man, but by bringing both off that way of worship whereon they were: the Gentile, both from the substance and external manner of their worship, as having been wholly idolatrous, Gal. 4. 8. The Jew, only from the external manner of their worship, consisting in fleshly and sensible rites and observations, whereby He made them one new Church, with new Ordinances of divine worship, even such as the Church now enjoyeth under the Gospel: and so he concludeth the verse. by showing that Christ did hereby accomplish what he had spoken of Him, ver. 13, and 14-. Even that He had made peace betwixt the two Nations, and consequently the Gentiles nigh to the Church by His own blood: this is ver. -15. The second end why Christ did abolish the ceremonial Law, was, that He might reconcile both Jew and Gentile, being so united among themselves in one body, unto a provoked God; which He did by the sacrifice of His own soul and body upon the cross, by the means whereof he did destroy that enmity which was betwixt God and man, as well the sin of the Elect both in its guilt (Rom. 8. 1.) and power, Rom. 6. 6. which was the ground and cause of that enmity, Isa. 59. 2. as the ceremonial Law, which was an evidence of it. See upon ver. 15-. This is the sum of ver. 16.

From Vers. -15. Learn, 1. Union in the Church of Christ, is a thing which ought to be prized by us highly, and sought after earnestly; and so much, as there is nothing in our power which we ought not to bestow upon it, and dispense with for the acquiring and maintaining of it: for, so much was it prized by Christ, that He gave his own life to procure it, and did beat down all His own Ordinances which stood in the way of it; He even abolished in His flesh the Law of Commandments contained in Ordinances, for to make, of twain, one new man. 2. There are no divisions more hardly curable, than those which are about the Religion and Worship of God, in so far as they engage, not only the credit but also the consciences of the divided parties: hence one party, so engaged, doth pursue what they maintain, as that wherein God's honor and their own salvation are most nearly concerned, and doth look upon the other party, as an adversary in so far at least, to both of those: for, the Apostle, speaking of Christ's uniting the Jew and Gentile in one Church and Religion, maketh use of a word which showeth this was a task of no small difficulty, even such, that no less than creating power was required to it, while he saith, for to make in Himself, (the word signifieth to creat in Himself) of twain, one new man. 3. So strict and near is that conjunction and union which is especially among true believers in the Church, that all of them, how far soever dispersed through the world, do yet make up but one man and one body; as being all, whatever be their other differences, most strictly united, as members unto one head, Christ, 1 Cor. 12. 27. and animated, as to the inward man, by the same Spirit of God, residing and acting in them, Rom. 8. 9. for, the Apostle showeth, that all of them, whether Jew or Gentile, were made, not only one people, one nation, one family, but one new man; For to make, of twain, one new man. 4. As the essential unity of the invisible Church, without which the Church could not be a Church, doth of necessity depend upon, and flow from that union, which every particular member hath with Christ, as Head; seeing the grace of love (whereby they are knit one to another, Col. 3. 14) doth flow from faith, Gal. 5. -6. whereby they are united to Him, Eph. 3. 17. So, the more our union with Christ is improved unto the keeping of constant communion and fellowship with Him, the more will be attained unto of harmonious walking among ourselves, suitable unto that essential union which is in the Church of Christ: for, the Apostle maketh the conjunction of Jews and Gentiles in one Church, to depend upon Christ's uniting of them to himself; For to make in Himself, of twain, one new man, saith he. 5. The peace which ought to be, and which Christ calleth for in His Church, is not a simple cessation from open strife, which may take place, even when there remaineth a root of bitterness in people's spirits, Psal. 55. 21. but it is such an harmonious walking together in all things as floweth from the nearest conjunction of hearts, and the total removal of all former bitterness of spirits: for, the peace which Christ did make betwixt Jew and Gentile, did follow upon His abolishing the enmity, and making them one man; so making peace, saith he.

From Vers. 16. Learn, 1. Union and peace with men, even with good men, is to little purpose, except there be peace and friendship with God also: for, the Apostle showeth, that Christ, in abolishing the ceremonial Law, did design not only the conjunction of the Church among themselves, but their reconciliation with God also, and the former in subordination to the latter; And that He might reconcile both unto God, in one body. 2. As all mankind have fallen from that state of friendship with God, wherein they once were before the fall, Eccles. 7. 29. So, the repairing of this woeful breach, and making up of friendship betwixt God and the Elect, was Christ's great business in the world; for effectuating whereof, whatever He did or suffered, was in someone way or other subservient: for, the Apostle showeth He suffered in the flesh, abolished the ceremonial Law, united the two Nations, that He might reconcile both unto God in one body. The word rendered reconcile, signifieth the making up of old friendship. 3. Though the believing Jews under the Old Testament, were reconciled unto God, even while the ceremonial Law stood in force, Psal. 32. 4. Yet the price, by virtue whereof they were reconciled, could not be actually paid, to wit, Christ's death and sufferings, except the ceremonial Law had presently evanished, (See Ver. 15- Doct. 4.) neither could Jew and Gentile be united together in one body, and so reconciled to God, while that Law was in force and binding. See Vers. 14. Doct. 5. Therefore, and in those respects, it was necessary for Christ to abolish the ceremonial Law that He might reconcile both Jew and Gentile unto God: for, so saith Paul, He abolished the Law of Commandments in Ordinances—that He might reconcile both unto God in one body. 4. There can be no reconciliation betwixt God and us, except we be united by faith to Christ, and to the body of all Believers in Him; So that none can be one with God who are not of the mystical body of His Church: yea, and in so far will the sense and sweet effects of reconciliation with God be interrupted and obstructed, as persons reconciled do give way unto divisions, rents and strifes among themselves: for, the Gentiles and Jews, being in one body with Christ and His Church, come to be reconciled unto God; That He might reconcile both unto God, in one body, that is, being united among themselves in one body under Christ the head, as is affirmed, verse. 15. 5. As Jesus Christ did interpose as mediator and peacemaker to reconcile God and us; So He behooved, in order unto this end, to bear the chastisement of our peace, and to lay down His life by a shameful, painful and cursed death; that so, the justice of God being fully satisfied for our wrong, we might enjoy God's peace and favor with life: for, he showeth the mean of their reconciliation, was the cross of Christ, not the material tree or matter of the cross, but Christ's sufferings and death upon the cross; That He might reconcile both unto God in one body by the cross. 6. Christ in suffering Himself to be overcome by death, did fully destroy sin, death, the ceremonial Law, and every other thing which could impede the reconciliation of the Elect with God, He, having thereby brought-in the substance of all those legal shadows, Col. 3. 17. satisfied the justice of God, and purchased grace and strength, which afterwards He was to convey unto all Believers for mortifying and subduing the body of sin and death in them, Act. 5. 31. for saith Paul, He hath slain the enmity thereby, that is, by the cross, and His death upon the cross; So that by being slain, He slew the enmity betwixt God and us.

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

IN this and the following verse, is contained the third branch of the second part of the Chapter, wherein the Apostle showeth how that excellent benefit of union and communion with God 〈◊〉 His Church, purchased by Christ for the Gentiles, was published, and actually communicated unto them equally with the Jews, to wit, by the preaching of the Gospel. And, first, he declareth that Christ Himself did preach and publish the glad tidings of that peace and reconciliation which was purchased by Him on the cross. See ver. 15, 16. And, secondly, he showeth to whom he did publish it, first, to the Gentiles who were far off, (See Act. 2. 39) being compared with the Jews; as being without the bounds of the visible Church. Now, Christ preached to the Gentiles, not immediately and in His own person, Mat. 15. 24. except to some few, who were first-fruits of the rest, Mat. 8. 5, &c. and 15. 28. but mediately and by the ministry of His Apostles, and their successors, the Ministers of the Gospel, whom He sent unto them to preach, Mat. 28 19, whose Ministry He doth always accompany by His Spirit, to the conviction of some, and conversion of others; and therefore He himself is said to preach in them, 1 Pet. 3. 19. Next, to the Jews, who are said here to be nigh, because they were within the visible Church, and therefore (though many of them, being simply considered, were far from God; yet) they were nigh, being compared with the Gentiles, as living under the drop of the means of grace and reconciliation. Now, he mentioneth the Gentiles, first, not as if the Gospel had been first preached unto them, Act. 13. 46. but to show that this privilege of having the Gospel preached, did now under the New Testament belong equally both to the Jews and Gentiles; And therefore it was not of any moment which of them were mentioned first, and which last. Doct. 1. It is not sufficient, in order to our reconciliation with God, that a price was paid by Christ upon the cross to satisfy divine justice, but there must also an offer be made of this purchased friendship in the preaching of the Gospel; that so we may embrace and lay hold upon it by faith; otherwise the friendship is not actually made, Col. 1. 21. for, the Apostle, having shown (ver. 16.) that Christ had satisfied divine justice upon the cross, doth here declare how His so doing was published and actually communicated both to Jew and Gentile; And came, and preached peace. 2. Though we did commit the wrong which occasioned the enmity betwixt God and us, Col. 1. 21. yet, not only the first motion, but the full prosecution and through completing of the friendship, cometh from God through Christ, in so far as Christ did not only upon the cross satisfy for our wrong, but also maketh an offer of friendship so purchased, in the ministry of the Word: yea, and bringeth us to a closing with the terms upon which it is offered, Joh. 6. 44. And came and preached peace. 3. As the sum of the Gospel is peace, there being nothing contained in it but a declaration that peace and reconciliation with God and His Church may be had, and upon what sweet and easy tea • ms it may be had, Rom. 5. 11. and earnest offers of that peace, made unto all who would embrace it upon those terms, 2 Cor. 5. 20. together with the duties of thankfulness, which God doth call for from those who accept the offer, Matth. 11. 29. and the fearful judgments which do await on such who will not embrace the offered friendship, Heb. 2. 3. So the publishing of this doctrine of peace, is the gladdest tidings which ever sounded in the ears of lost sinners: for, the Apostle, speaking of Christ's preaching of the Gospel, saith, He came and preached peace: the word rendered preached, doth signify (and accordingly is translated, Rom. 10. 15.) to bring glad tidings. 4. When Christ doth send His called Ministers with an offer of peace and reconciliation unto a people, it is all one, as if He himself in His own person did come and make an offer of Him; And therefore the word of reconciliation in their mouth, should be received and accepted by those unto whom it is offered, with the same readiness, confidence and reverence, as they would receive it from Christ Himself, Gal. 4, 14. for, though Christ preached immediately, and in His own person, only to the Jews, Rom. 15. 8. yet the Apostle saith He preached also unto the Gentiles, because He sent His Apostles and Ministers to preach unto them; And came, and preached peace to you which were afar off. 5. They may be nigh to God as to their external and Church-state, living under the drop of means, and enjoying the privilege of all divine Ordinances, who are yet unreconciled to God, and holding up the enmity which is betwixt the Lord and them: for, Christ behooved to preach peace, even to those who were nigh, to wit, in the respects presently mentioned, which implieth they were not yet at peace with God; And to them that were nigh. 6. For whomsoever Christ hath purchased peace upon the cross, to those he maketh an offer of peace and reconciliation in the preaching of the Gospel; And therefore He hath not died for all: for, the Apostle showeth, that, as Christ purchased peace for both Jew and Gentile, ver. 16. so He came and preached peace to both; even to you which were afar off, and to them that were nigh.

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

THe Apostle, thirdly, proveth that the Gentiles were effectually called, by the preaching of the Gospel, to partake of purchased peace and reconciliation equally with the Jews; because they both had equal access and liberty to approach unto God in the practice of all commanded duties, as unto their own reconciled God and Father; for, the word rendered access, hath an allusion to the courts of Princes, where petitioners are admitted unto access to their Prince, even in the very presence-chamber. Concerning which access, he showeth, first, that it is through Christ, He having removed all those obstructions and impediments which might have marred it. And, secondly, that it is by the one Spirit of God, who doth create, preserve, quicken, and actuate those graces, in the exercise whereof, they obtained access unto God. Doct. 1. One main fruit and evidence of reconciliation is access unto God, whereby reconciled souls have not only liberty to approach unto God in the enjoyment of all divine Ordinances, (which access is the privilege of all within the visible Church, whether they be reconciled or not, Psal. 147. 19.) but also freedom, and liberty of spirit to approach unto God in the exercise of all their saving graces, by which they do enjoy communion with God, and especially in the confident, bold and reverent exercising of their faith, both as to the change of their state in justification, Rom. 5. 2. and as to their sanctification, and all the duties thereof, Philip. 4. 13. which access to God, is chiefly attained in the duties of prayer and praise, as having God for their direct and immediate object. This is that access, which in some measure floweth from peace and reconciliation with God, and is an evidence of it: for, the Apostle proveth, that the Gospel was effectually preached in order to their peace and reconciliation, because they had access to God; We both have access to the Father. 2. There can be no access, or familiar approaching unto God by sinners, who are not in Jesus Christ, and come not to God through Him; seeing God is a consuming fire unto such, Heb. 12. 29. Their sins having divided betwixt Him and them, Isa. 59. 2. and so closed up all access unto God, until Jesus Christ do apply unto them the merit of His death, whereby He blotteth out their sin, Rom. 3. 25. and bringeth them unto a state of favor with God, and so maketh a patent door for access unto Him, Rom. 5. 1, 2. and keepeth it always patent by His continued intercession, Heb. 7. -25. which their renewed provocations would otherwise daily, and hourly close and obstruct, 1 Joh. 2. 1. for, saith he, through Him, that is, Christ, we both have an access to the father. 3. Christ is the only Mediator betwixt God and man, by whom alone we have access and liberty to approach unto God in the exercise of our graces, whether in the duty of prayer, or any other way, and not by the mediation of Saints or Angels: for, saith he, through him we have an access, or manuduction to the father. 4. This access, and approaching unto God, is not local by passing from one place to another; especially seeing there is no place, wherein access to God may not be had, Joh. 4. 21. 23. but it is spiritual, consisting in the motion of the heart towards God, in the exercise of saving and spiritual graces: for, so much is implied, while this access is ascribed unto the Spirit, as the efficient thereof; We have an access by the spirit. 5. It is not sufficient, in order to our access unto God, that obstructions be removed, and a door made patent by Christ's merit and intercession, through which we may enter; but, such is partly our impotency, Joh. 15. -5. and partly our averseness from making use of the offered opportunity, Luk. 14. 17, 18, &c. that except the Spirit of God do cause us enter, by creating spiritual graces in us, Ezek. 36. 26. by actuating, and exciting those graces, Cant. 4. 16. and especially by helping our infirmities in prayer, and stirring up a vehement flame of holy and ardent affections, which may serve, as wings, to elevate our spirits to God, Rom. 8. 26. Except, I say, the Spirit of the Lord did thus, we could not otherwise have any access unto God: for, he saith, through him we have an access by one spirit. 6. As it is one, and the self same Spirit of God, who breatheth upon the graces of God's people, Cant. 4. 16. and thereby giveth them access unto God; So it concerneth us much, as we would find access and liberty of approaching unto God, to keep the unity of the spirit in the bond of peace; there being nothing, that marreth access to God, and fellowship with Him more, than imbittered spirits, and division of heart among the people of God, 2 Corinth. 13. 11. for, therefore doth the Apostle mention the one Spirit of God, to show, that the Spirit doth unite those among themselves, upon whom this rich blessing of access is bestowed; We both have an access by one Spirit. 7. As there are three distinct persons in the Godhead, the Father, Son, and Spirit; So the enjoying of the Father, is the highest happiness, which can be attained, and in which the soul doth rest content, when it is attained; the Son again is the way, by which we come to the Father; and the Spirit our guide, which causeth us enter this way, and go along in it: all which is clearly hinted at here; through Him, that is, Christ, we have an access by one Spirit to the Father.

Vers. 19. Now therefore ye are no more strangers and foreigners, but fellow-citizens with the Saints, and of the household of God.

HEre beginneth the fourth branch of the second part of this Chapter, where, by way of a conclusion drawn from what is said in the six former Verses, the Apostle setteth forth that excellent and blessed state, wherein the Ephesians now were: which, though in some respects, and in some things at least, by proportion it may be applied to the state of the visible Church, to wit, in so far as the members thereof had all those privileges here spoken of in their offer, upon the terms held forth in the Gospel, and were under the drop of those means which the Lord doth ordinarily bless, and make effectual for working a saving interest in, and right unto all those: yea, and had a present actual right to the external part of those privileges; even the visible Church being in some respects God's City, Household and Temple, at least, the suburbs, utter-court, and porch thereof, and having her own answerable privileges, which are in some measure proportional to those of the invisible Church; yet, seeing (as was shown formerly upon the exposition of ver 13.) those excellent things, here spoken of, are not fully, and to their outmost perfection verified in any, but in the invisible Church and the truly regenerate, the members thereof; Therefore I shall open up the mind of the Spirit of God, as aiming mainly at those, and give the meaning of those excellent things here mentioned, as they appertain chiefly to such, in the mean time, leaving it unto the judicious Reader to gather from what is said, how, and in what respects they are applicable unto the visible Church. And so that we may enter the exposition of the words, The Apostle setteth forth their present happy condition, first, negatively, by showing what they were not, neither strangers nor foreigners, whereby with allusion to those, who are not free-men of an Incorporation or City, but either strangers (that is, such who have neither the freedom of the City, nor a place of habitation in it, but have their residence far from it,) or foreigners, (that is, such, who though they have their residence in the City, yet are not free-men, but sojourners for a season,) he showeth that the second branch of their former misery, spoken of, ver. 12. which includeth all the rest (even their being aliens from the commonwealth of Israel, deprived of all union and communion, either with the invisible or visible Church) was now removed. Secondly, he setteth forth their present blessed condition positively, under three similitudes, whereof two are in this verse. In the first, he compareth the whole Church, and especially the invisible Church of true Believers unto a City, and showeth that those believing Ephesians had a right unto all the privileges, and immunities of that city, the chief whereof are freedom from God's curse, Rev. 22. 3. and a right unto eternal life, Rev. 22. -5. And this they had equally with all the other citizens and free members of that City; for, the chiefest Saints were but their fellow-citizens. In the second similitude, he compareth the same Church unto an household, or family, and calleth it God's household, affirming, that all of those believing Ephesians did belong to this household. So that he doth hereby express a greater degree of nearness to, and communion with, God and His Church, which they had attained unto, than was set forth by the former similitude; there being a straiter ty of familiarity and friendship between the members of one family among themselves, and with the master of the house, than is between the members of one city, whether among themselves, and with their Magistrates and Rulers. Doct. 1. So apt are even good men to be exalted above measure with the excellent things of God bestowed upon them, 2 Corinth. 12. 7. that it is not safe at any time to think upon those things, except our former misery and vileness be jointly thought upon also, that so we may be keeped humble: for, the Apostle, while he is of purpose to set forth their excellent privileges, doth not obscurely present their former misery unto their view also, by saying, ye are no more strangers and foreigners, which implieth they were once so. 2. As it is not an easy matter to convince sinners of their lost and miserable estate by nature; So it is no less difficulty, when they are once made truly sensible of sin and misery, to convince them thoroughly of these riches which are in God's mercy, and of that blessed estate which they are brought unto by God's free grace in Christ: for therefore the Apostle findeth it necessary, not only to assert there was a gracious change wrought in them, ver. 13. but also in the following verses to show forth all the causes of this most blessed change, from which he doth here by an undeniable consequence lay down this conclusion: Now therefore ye are no more strangers and foreigners. 3. That we may highly prize, and think aright of God's mercy in Christ manifested to Believers, we would look upon it, both in the privative and positive effects thereof, both in those evils of sin and misery, which He delivereth from, and those saving blessings, whether relating to grace here, or glory hereafter, which He doth confer and bestow: for, so doth the Apostle here set forth the rich effects of God's grace towards those Ephesians, both negatively and positively; ye are no more strangers, but fellow-citizens. 4. Though Believers be strangers in the world, as to their outward condition; some having no certain place of abode, but driven from their own habitations, 1 Pet. 1. 1. and all of them being disposed to look upon earth as a strange country, and the contentments thereof as uncertain, perishing, and therefore not their own, Heb. 13. 14. Yet they are not strangers unto, but citizens of that city, not made with hands, even the blessed society of the Saints, in which they live, Philip. 3. 20. unto whose privileges they have a right, and shall at last be brought to the full possession of all its outmost blessings and immunities in heaven, Joh. 14. 2. 3. for, it is in this respect he faith, ye are no more strangers, and foreigners. 5. The state and privileges of God's Church consisting of all true Believers, are such, as fitly may be represented by some great Incorporation or City, which is a society of people joined together under one Magistracy, ruled by the same Laws, enjoying the same common privileges and immunities, and strongly defended by walls and bulwarks: In like manner all Believers are united under Christ their supreme Magistrate and Head, Eph. 1. -21. living under one common Law, the will of God revealed in Scripture, which is also written in their hearts by that one Law-giver, Jer. 31. 33. enjoying one and the same common privileges, (not only access to divine Ordinances, but) of Justification, (Rom. 8. 30.) Adoption, (Eph. 1. 5.) Sanctification, (Eph. 5. 26.) peace of conscience, (Rom. 5. 1.) and a right to heaven, the inheritance of the Saints, Joh. 3. 16. and all of them having God's special protection, Psal. 91. 1. yea, and salvation for walls and bulwarks, Isa. 26. 1. for, this similitude, whereby the Church is compared to a city, is implied, while it is said, Ye are fellow-citizens with the Saints. 6. Though those, who are federally holy, and externally Saints, (See upon Philip. 1. ver. 1. doct. 5.) are members of this City, as it speaketh a society of visible professors, Psal. 48. 8. yet only those, who are inherently holy, their natures being renewed, the seeds of saving grace implanted and growing up unto good works, only such, I say, are free members of this City, as it speaketh the society of the Church invisible, who enjoy immunity from God's wrath and curse, with an actual right unto eternal life: for, that the Saints only are free members of this City, is implied, while he saith, Fellow-citizens with the Saints. 7. Whatever differences are among Believers, as to their worldly condition, Eph. 6. 5, 9. their several functions in the Church visible, 1 Cor. 12. 28. and their different degrees of gifts and graces, Rom. 12. 6. Yet, all of them do enjoy an equal right to all those saving blessings of the Covenant of Grace, the Charter of this Incorporation, (Isa. 56. 4.) which are of absolute necessity to the life of grace here, or of glory hereafter, Psal. 84. 11. and without which none can be a free Burgess of this City: for, he maketh the believing Ephesians fellow-citizens with the Saints, even the chiefest of them, as having the same right with them unto all such immunities and privileges. 8. As the whole society of the invisible Church chiefly is God's own great household and family in a peculiar manner, and is therefore admitted to a most near and intimate communion with Him, such as a man hath with his own domestics, Rev. 3. 20. yea, and is in a special way provided and cared for by Him, 1 Tim. 5. 8. So, whenever a man is reconciled to God by the blood of Jesus Christ, he becometh a member of this holy and blessed family, and enjoyeth all the privileges thereof, whereof this is one, in which it differeth from other families, that in this household there are no mercenary servants, but all the domestics are sons and heirs, Joh. 1. 12. Col. 3. 24. for, by the household of God he meaneth the catholic Church, affirming that those Ephesians upon their reconciliation with God became members of it; And of the household of God, saith he.

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

IN the third similitude he compareth the Church unto an edifice or stately building, and showeth that those Ephesians were a part of it. Which similitude doth hold forth a further degree of nearness to, and communion with God and His Church, than the former; in so far as the stones of an edifice are most strictly joined together, both with the foundation and amongst themselves: and herein he doth, doubtless, allude to Solomon's Temple, which did prefigure the Church of the truly Regenerate.

And, first, that he may with greater clearness set forth this their happy condition, he doth describe this spiritual, stately, and, in several things, admirable edifice from four things. First, in this verse, from its foundation, or that which doth support the weight of the building, which he calleth the foundation of the Prophets and Apostles; whereby is not meaned, that the Prophets and Apostles in their own persons are the foundation of the Church; for, they are built, as lively stones, with the rest of the Elect, upon the foundation, Philip. 3. 8, 9. And therefore we must hereby understand the foundation, which was laid by them as wise master-builders under God, 1 Cor. 3. 9. 10. to wit, the Doctrine of the Prophets and Apostles, or rather Jesus Christ the sum and scope of their Doctrine, Rom. 10. 4. 1 Cor. 2. 2. as the Apostle expoundeth himself, 1 Cor. 3. 11. and is clear from Isa. 28. 16. to which place he doth here allude, and which is also more plainly set forth in the close of this same verse, where the Apostle proveth, that they were built upon that foundation; because Christ is that corner-stone, spoken of, Isa. 28. 16. and Psal. 118. 22. So that the foundation and corner-stone must be both one in this place, seeing he inferreth the one from the other, only with this difference, that Christ is not only the lowest corner-stone, which lieth under the whole building, and is a part of the foundation, to which corner-stone He is compared, Isa. 28. 16. but He is also the highest, to which He is compared, Psal. 118. 22. Yea, and such a corner-stone as reacheth all along the angle from the foundation to the top of the building, binding the two walls of the Church together, which are the two Nations of Jews and Gentiles: for, the word in the Original signifieth the extreme corner-stone, that is, both the highest and the lowest, and consequently compriseth all which lie between those two extremes: neither doth the word imply, that there are any other subordinate, or secondary foundations, or corner-stones, seeing the word is better rendered extreme corner than chief. Doct. 1. Those excellent privileges bestowed upon Believers, consisting in, and flowing from union and communion with Christ and His Church, are of such a spiritual, sublime and divine nature; and we are so carnal, dull and slow of understanding, that there are no proper significant words, whereby to express them so as we may understand them: for, therefore is it, that the Spirit of God doth speak of them to us in our own language, and taketh similitudes from things earthly to set them forth, that so we may, at least, understand somewhat of them, as here he maketh use of a similitude taken from a stately building for that end; And are built upon the foundation. 2. So excellent and full are those privileges, and so complete is that happiness, which is enjoyed by Believers, that not any one similitude, taken from earthly things, can fully, or in any measure satisfyingly set them forth: for, therefore is it, that the Spirit of God doth multiply similitudes to this purpose, that what is wanting in one, may be supplied by another; as here, having set forth the happy state of Believers from the similitude, first of a city, next of a family, ver. 19. he doth in this verse add a third similitude, taken from an edifice; And are built upon the foundation, saith he. 3. So steadable is Jesus Christ unto Believers, and of such universal use, in order to their being built up in one temple unto God, that there is not any one piece of a building, by which His steadable usefulness can be sufficiently represented. He is not only the foundation-stone, who, being the first stone which was laid in the building, (Rev. 13. 8.) doth support this whole spiritual edifice, Matth. 16. 18. who was brought so low by His sufferings, and daily in the preaching of the Gospel, that the meanest Believer may be rolled upon Him, Matth. 11. 28. and upon whom the weights of all Believers great and small do hing, Isa. 22. 24. but He is also the corner-stone, who reacheth from the foundation to the top of this spiritual edifice, and joineth Jew and Gentile, the two walls of the Church, together in one, (see ver. 15.) yea, and all particular Believers are united in Him, Joh. 17. -22, 23. who breaketh the violent blasts of all those storms, which would otherwise overthrow the edifice, Isa. 25. 4. and use to beat most violently upon the corners of buildings, Job 1. 19. who also is the choice of the stones of the building, (as corner-stones use to be, Jer. 51. 26.) as being of more durable substance, even the great and mighty God, Isa. 9. 6. and is in His human nature adorned and polished with a variety and fullness of created graces above His fellows, Psal. 45. 7. as corner-stones are more curiously engraven and wrought than the rest of the building, Psal. 144. 12. in whose stability and strength, the strength of the whole spiritual edifice (Matth. 16. 18.) and of every lively stone thereof doth consist, Joh. 10. 28. as the strength of an artificial building consisteth in the goodness of the foundation and corners, Matth. 7. 24, 25. for, the Apostle, speaking of this spiritual edifice, giveth unto Christ the place both of foundation and corner, while he saith, Ye are built upon the foundation of the Prophets, Jesus Christ himself being the chief (or extreme) corner-stone. 4. That any man be a part of this spiritual edifice, and do partake of all those glorious privileges which flow from union and communion with God and His Church, and are enjoyed by all the lively stones of this building, he must be built upon Christ the foundation, taking band upon Him by the cement of lively faith: for, the Apostle, showing that those Ephesians were a part of this spiritual building, saith they were built on Christ; And are built upon the foundation. 5. There is no closing with, & taking band upon Christ aright as a foundationstone, or rock for salvation, except He be conceived and accepted of, as He is revealed and offered in the Scriptures of the Old and New Testament; for, He is called the foundation of the Prophets and Apostles, to wit, whom they set forth and placed as a foundation in the Church by their Doctrine and Writings. 6. Though God Himself be the principal author and builder of this spiritual edifice, Isa. 28. 16. 1 Corinth. 3. 6. Yet, He employeth His called Ministers and Servants, as instruments under Him, for carrying on this work, among whom He did make special use of the Prophets and Apostles for laying the foundation, in so far, as they first did reveal and preach Jesus Christ, and commit to writing such truths concerning Him, as are necessary for salvation, Joh. 20. 31. while other ordinary Ministers are employed in the preaching of Jesus Christ, as He is revealed in Scripture, to build up the Elect upon the foundation, which was laid by them, 2 Tim. 2. 2. for, he calleth Christ the foundation of the Prophets and Apostles, that is, whom they placed in the Church by their Doctrine and Writings, by which He maketh them to differ from ordinary Ministers; And are built upon the foundation of the Prophets and Apostles. 7. There is a sweet harmony and full agreement between the Doctrine and Writings of the Prophets and Apostles: as in all other things; so especially, in holding forth Jesus Christ for a foundation and rock of salvation unto Believers; the latter having taught and written nothing, but what was partly prefigured in types, and partly foretold in prophesies by the former, Acts 26. 22, 23. for, Paul affirmeth, that the same foundation, Christ, was laid by both, while he saith, Built upon the foundation of the Prophets and Apostles. 8. How little ground the Papists have from this, or any other Scripture, blasphemously to teach, that the Pope is the foundation of the universal Church visible, in whose voice and sentence the faith of all Believers ought to be determined and built, appeareth not only from the meaning of the words asserted in the exposition, but also from this, that all the Apostles are spoken of, as having equal influence upon this foundation, so that Peter, whose successor the Pope doth plead himself to be, had no privilege in this above the rest; for, he saith, Ye are built upon the foundation of the Prophets and Apostles. 9. Though men are easily moved to combine together in ill, Psal. 83. 3. as being naturally inclined to it, Gen. 6. 5. yet, such is the antipathy of every man by nature unto that which is truly good, Rom. 3. 12. and unto all other men in that which is good; that nothing less was required for uniting all the Elect among themselves, so, as to make them jointly endeavor the bringing about of God's glory in their own salvation, than that Jesus Christ should interpose as an arbiter with power, causing the parties at variance to be at peace and become a center, wherein all those scattered lines might meet, and a corner, wherein the several walls and stones of the building are conjoined: for, saith Paul, it was necessary, in order to this union, that Jesus Christ himself should be the extreme corner-stone.

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

THis stately edifice is described, secondly, from the artificial and altogether divine structure, and joining together, of all its parts, which is the beauty of any building. This orderly frame and curious structure of the Church, consisteth in these two. First, That the whole edifice, and all its parts are firmly joined in him, that is, in Christ the foundation, to wit, by faith; their life being framed according to His prescript and example, Matth. 11. 29. and their faith embracing Him, according as He is held forth in the Word, without addition or diminution, Col. 2. 6. even as the whole frame of a material building is made conform to the foundation. Next, That all the parts of this edifice are strongly joined together among themselves by the grace of love, Col. 3. 14. and orderly situate, everyone acting towards the good of another in their several stations, 1 Corinth. 12. 25. 26. in so far, as they are regenerate, and consequently are parts of this building, 1 Corinth. 12. -5- even as all the parts of a material building have a commodious correspondency one to another, and thereby are fitly framed together. This edifice is described, thirdly, from its perpetual increase and growth, flowing also from Christ the foundation: which growth is to be understood, not only with respect to the whole body of the Church, which groweth by the addition of new converts, Isa. 54. 3. but also, and mainly to every member in particular, which do increase and grow in gifts and graces, 2 Pet. 3. 18. And lastly, it is described from the end intended in rearing up this stately growing edifice, even to be an holy temple unto God, wherein He may manifest His presence, and be perpetually served and glorified as it was in Solomon's temple, Psal. 132. 13. Doct. 1. Jesus Christ doth differ from the foundation of all other buildings in this, that the whole building, and every stone of it doth take immediate band upon the foundation; all Believers being most intimately joined to Him by faith, and not by the intervening mediation of others, as it is in material buildings: for, the Apostle showeth, that all the building (no part thereof being excepted) is in Him, while he saith, In whom all the building. 2. As there is a strict conjunction, and a kind of proportion between Believers and Christ, as also among themselves, even such, as is branched forth in the exposition of this verse; so a great part of the strength and beauty of the Church, and of all its parts, consisteth in this conjunction and proportion; and nothing is more uncomely than for a Believer to be disproportioned unto Christ, either in his faith, or practice, and to other Believers in his coldrife affection to them, or his not acting orderly in his station for their good: for, the Apostle describeth this spiritual edifice from its divine structure and curious joining of all its parts, as that, wherein a great part of its beauty and strength doth consist; In whom all the building fitly framed together. 3. As this spiritual edifice doth differ from other buildings, that not only the whole edifice, but also all the parts of it (1 Pet. 2. 5.) are endued with life; a life, which is wholly spiritual, and floweth from their union with Christ the foundation; So this life of theirs, is, for the time but imperfect, their spiritual graces having not as yet attained that fullness and strength which is required: for, the Apostle, while he ascribeth a spiritual growth to all the building, doth imply both those, seeing growth supponeth life, and want of just stature and perfection; In whom all the building groweth. 4. As growth in grace, is a privilege which appertaineth to all the parts of this spiritual building who are yet on earth; so this growth of theirs, doth flow from their union and communion with Christ; and the more their union with Him be improved to the daily extracting of a renewed influence from Him, they cannot choose but thrive the better in this their spiritual growth: for, the Apostle ascribeth growth to all this building, and growth from their being in Christ, and virtue coming from Him; In whom all the building groweth, and in the Lord: which words, it seemeth, are added, to show, that not only the first beginnings, but also the continued progress and increase of grace do flow from the Lord Christ. 5. As growth of grace in every particular Believer; So the increase of the Church in general, by the addition of new converts, doth flow, not from created might, or power, Zech. 4. 6. but from the virtue of Jesus Christ, who, having the nations given Him for an inheritance, (Psal. 2. 8.) will in despite of all opposition, enlarge the bounds of His dominion, until He attain the full possession of all to whom He hath a right: for, this growth is to be understood also with respect to the whole body, by the addition of new members; In which respect also the Apostle here saith, It groweth in the Lord. 6. As all Believers jointly, and each Believer a part, (1 Cor. 6. 19.) are a temple for the Lord, wherein He doth manifest His special presence, and wherein He will be worshipped, by offering up spiritual sacrifices of prayer, praises and all the duties of new obedience, 1 Pet. 2. 9. So, that they may be a temple indeed for this holy God, they must be much in the study of holiness, as in that which becometh His house, Psal. 93. 5. for, the Apostle showeth that this whole building groweth up to be a temple for God, and an holy temple; All the building groweth unto an holy temple. 7. The more that Believers do endeavor to grow in grace, without resting upon any measure, they may expect the more of God's special presence to be manifested in them, as in His own temple: for, it is the growing of this building mainly, which maketh it fit to be a temple for God; All the building groweth unto an holy temple.

Vers. 22. In whom you also are built together, for an habitation of God through the Spirit.

THe Apostle doth now, in the next and last place, apply what he hath said of this spiritual edifice, and of the Churches happy estate under that similitude unto those believing Ephesians in particular, by showing, that even they were built up together with all other sincere Believers upon Jesus Christ the foundation, and for this end, that they might be a place of habitation, where God might dwell, as manifesting His special presence in them, by the saving operations of His holy Spirit. Doct. 1. That our faith may be saving, and our comfort solid, it is necessary, not only that we know and believe those excellent privileges which belong to the Church of God in general: But we must also, observing the due order, make application of them unto ourselves in particular: for, Paul teacheth so much, while, having set forth the happy estate of all Believers in general, he maketh application thereof unto those Ephesians in particular; In whom also you are built together, saith he. 2. That this particular application may be made in due order, it is necessary, that in the first place we make application of Christ unto ourselves, laying hold upon Him by faith; that so being in Him, we may have right unto all those saving privileges, which are purchased by Him: for, the Apostle showeth this was the order, wherein those privileges were applied unto the believing Ephesians; they were first united to Christ, and so had access unto all the rest which follow; In whom also you are built together for an habitation of God. 3. That we may rightly apply Christ unto ourselves, it is necessary that we lay hold upon Him in order to all those ends, for which He is offered in the Gospel, even to those which imply an obligation upon us of duty, both unto other Believers and unto God: for, those Ephesians were so united to Christ by faith; that, as a consequence thereof, they were also united one to another, and to all Believers by love, and made an habitation for God; In whom you are built together, for an habitation of God. 4. Jesus Christ doth differ from the foundations of other buildings in this, that every particular Believer is not only laid upon Him, and supported by Him, as it is in material buildings; but they are also indented in Him, and hid, as it were, in the clifts of that rock by saving faith; so that the foundation covereth the whole building, and serveth for a refuge from the storm, and a shadow from the heat, Isa. 25. 4. for, he saith not, upon whom, but in whom you also are built. 5. As all Believers, how far so ever removed by large distance, are yet most strictly tied and joined together; So, by taking band with Christ the foundation, they are fastened one to another, even as the stones of a building: for, he saith, In whom you are built together: union among themselves did follow upon their being in Him. 6. The more deeply engaged that any have been before conversion in Satan's service and the slavery of their lusts, their after conversion, and being built upon Christ for an habitation to God, is the rarer privilege, the more to be admired and highly esteemed of; for, he saith not simply, in whom you are built, but in whom you also: which highteneth the purpose, as a thing wonderful, and hardly credible, the apostle having an eye doubtless to their former slavery unto Satan and their own lusts, spoken of, ver. 2, 3. 7. So inseparable is that union, and connection among the Persons of the blessed Trinity, that the presence and indwelling of one is sufficient to prove the indwelling of all: for, they are an habitation to God the Father and Son, because the Spirit did dwell in them and sanctify them; An habitation of God through the Spirit. 8. Though all the external actions of the God-head do belong to all the Persons of the blessed Trinity; Yet some of those actions are usually ascribed unto one, more than the rest, according as they carry some proportion and likeness to the personal properties of each person: for, the sanctification of Believers (in regard of which effect God is said to dwell in Believers, seeing He thereby doth manifest His special presence in them) is here ascribed unto the Spirit, while those Ephesians are said to be an habitation unto God through the Spirit.

CHAP. III.

IN the first part of this Chapter (which beginneth ver. 2.) the Apostle setteth forth the dignity of his Apostolic Office towards the Gentiles, with his calling to it, and qualifications for it. And, first, he propoundeth the matter briefly, that this office was committed to him, verse. 2. Next, he doth more largely illustrate it. First, by showing his qualification and furniture for this Office, to wit, his knowledge and insight in the mystery of the Gospel, which He was to preach: for proof whereof, he appealeth to what he had written in the two former Chapters, ver. 3, 4. and having called the Gospel a Mystery, he showeth the reason why he did so, to wit, because it was not so known of old, as now under the Gospel, ver. 5. and giveth a brief sum of this mystery, as to that part of it which was most controverted, to wit, the calling of the Gentiles to the free enjoyment of Gospel-privileges, ver. 6. Next, by showing his call from God, and authority to dispense this furniture: where he taketh occasion to extol and magnify his Office, and the grace of God, which called him to it, from eight distinct considerations. First, from the gifts wherewith he was furnished to discharge it. Secondly, from the powerful assistance of God's Spirit, which wrought in him and by him in the discharging of it, ver. 7. Thirdly, from his own unworthiness, who was entrusted with it. Fourthly, from the excellency of the subject matter, which he was to set forth, even the unsearchable riches of Christ, ver. 8. Fifthly, from the great benefit, which by his conscientious discharging thereof was to accresce unto men, even their more clear understanding of that mystery, ver. 9. Sixthly, from the same benefit, which did thereby redound to the glorified Angels, ver. 10. Seventhly, from the eternity of God's purpose to intrust him in that office, for bringing about the forementioned ends, ver. 11. And lastly, from three excellent privileges, boldness, access, confidence whereof Believers did partake by the means of his Ministry; as being thereby brought to Christ, in whom they enjoyed all those, ver. 12. From all which grounds he dehorteth them from fainting, notwithstanding of his present sad sufferings in discharging so honorable an employment, ver. 13.

In the second part of the Chapter, he doth indirectly incite them to persevere, and make progress in the experimental knowledge of, and in communion with Christ, by giving a sum of his fervent prayers unto God for them to that purpose. The occasion of which prayer, is, ver. 1. his gesture in prayer, and to whom he did pray, to wit, God, described from his relation to Christ and the Church, are, ver. 14. 15. The particulars prayed for, are, 1. Their strengthening in the inward man by the Spirit, ver. 16. 2. Christ's inhabiting their heart by faith, ver. 17-. 3. Their experimental knowledge and comprehension of Christ's boundless love, flowing from their firm adhering to the love of God in Christ by faith, ver. -17, 18, 19- 4. Their full replenishing with the perfection of all graces in glory, ver. -19. The conclusion of his prayer containeth a description of God, taken from His almighty power to do above our petitions and conceptions, ver. 20. and a thanksgiving unto God so described, and upon that ground, ver. 21.