Brief Exposition of Galatians and Ephesians

Vers. 1. I Therefore the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called.

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

Vers. 2. With all lowliness and meekness, with longsuffering, for bearing one another in love.

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

Vers. 3. Endeavouring to keep the unity of the Spirit in the bond of peace.

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

Vers. 4. There is but one body, and one Spirit, even as ye are called in one hope of your calling.

HE doth now enforce the former exhortation to unity and peace, first, from an argument taken from those many things, which are one and the same in the Church and all the true members thereof: and for this end, doth reckon forth seven unities, which may be looked upon as so many bonds and tyes of the essential unity, especially of the invisible Church; and as so many arguments also, that therefore all, professing Christ, should not only labor to be one in all those, as they would evidence themselves to be sincere Believers and members of that blessed society; but also improve their unity in these, for keeping unity and peace in lesser differences.

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

Vers. 5. One Lord, one faith, one baptism,

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

Vers. 6. One God and Father of all, who is above all, and through all, and in you all.

HEre is the seventh unity, which is the last bond, or ty, of the Churches essential unity, and serveth also for an argument persuading to keep peace and unity in other lesser differences: which argument, is, first, propounded, to wit, all Believers have one common God and Father; for, though God, as Creator, is the God and Father of all the creatures, Act. 17. 28, 29. yet, seeing the Apostle is speaking of the union of the Church, and of all the members thereof, for urging whereof, this consideration of one God and Father of all, is used as an argument: therefore it seemeth He is called God and Father with respect to those, and chiefly to real Believers in the Church, to whom He is God and Father in a peculiar way. He is their God, by entering a gracious Covenant with them, whereof this is one article, that He shall be their God, Jer. 31. 33. that is, all in Him shall be forthcoming for their good: He is their Father also, by receiving them into the number, and by giving them a right unto all the privileges, of the sons of God, Joh. 1. 12. Now though this may be meaned of all the Persons of the blessed. Trinity; not only the first, but also the second, and the third, being the God and Father of Believers, Joh. 20. 28. Act. 5. 3, 4. yea, all of them being one, and the same God, 1 Joh. 5. 7. Yet, seeing the Son and holy Ghost, are spoken of before, ver. 4, 5. the first Person is mainly to be understood here, who is called one God, not secluding the Son and holy Ghost, who are one and the same God in essence with the Father, but in opposition to idols, who are no gods, 1 Cor. 8. 6.

This argument or bond of unity, is, next, enlarged in a description of this one God. 1. From His eminency and dominion above all His creatures. 2. From His presence and powerful providence, whereby he runneth through all the creatures, upholding them in their being, Heb. 1. 3. directing, disposing and governing all of them, Dan. 4. 34. and all their actions, Psal. 135. 6. Thirdly, from His special presence by the gracious operations of His holy Spirit with the truly Regenerate, whereby He is said to be in all, to point-out the intimacy and nearness of His presence in this respect above the former, and not simply in all, as formerly, but in you all, meaning the believing Ephesians and such as they were. Doct. 1. As our strongest union is to be one in God, and our greatest happiness to have interest in this one God; So, by making use of Christ, as He is held forth in the Doctrine of faith, and sealed to us in the Sacrament, we may come up to plead interest in God: for, as he placeth this unity of having one God, in the last place, because it is most considerable; so he doth subjoin it immediately to what he spake of one Lord, one faith, one baptism: There is one God and Father, saith he. 2. The unity of the God-head in the Trinity of the Persons, ought to be a strong motive to stir us up to unity among ourselves; seeing there is nothing, wherein we can resemble God more, Joh. 17. 21, 22, 23. for, the Apostle enforceth the study of unity from this, that there is one God. 3. This motive for keeping unity, is so much the stronger, and more moving, when we consider, that this God hath graciously become the common Father of all Believers through Jesus Christ, whereby they are all the sons and daughters of one Father, 2 Cor. 6. 18. and so a matter full of shame for them to strive and contend among themselves, Gen. 13. 8. for, he strengtheneth this argument for unity from this, that this one God is the Father of all, to wit, of all Believers. 4. Whatever be the other differences among Believers, and their discouragements arising hence, as that some are strong, some are weak, some rich, some poor, &c. yet this is a privilege common to all, which may counterbalance all their other inequality, even that they have all equal interest in one God, and that this one God is their common Father; and therefore will have a fatherly affection, (Matth. 7. 11.) pity, (Psal. 103. 13.) and care of all, Matth. 6. 25, &c. for, saith he, there is one God, and Father of all. 5. It is the duty of Ministers, when they are pressing duty to God upon people, and of people, when they would charge sense of duty to God upon themselves, to set forth and be much taken up with God's excellency and greatness; this being a singular mean to engage the heart unto high esteem of Him, and from esteem to serve and honor Him, Mal. 1. 6. for, the Apostle, pressing upon these Ephesians the duty of unity, doth hold Him forth in His glory and greatness; Who is above all, and through all. 6. God's sovereignty and greatness, doth not mar His low condiscendency to supply the emptiness and necessities of His creatures: for, though he be above all in dignity; yet He is through all, upholding and over-ruling all by His powerful providence. 7. Whatever God is by His common providence unto all His creatures, He is all that, and much more to His own called people and real Believers: for, He is through all by His common providence; but besides that, saith he, He is in you all, to wit, by the presence of His Spirit and special grace. 8. From all those seven unities jointly considered, and the Apostles scope in all, Learn, 1. The essential unity of the Church, which cannot be broken, the Church remaining a true Church, and the many things, wherein there is of necessity an agreement that way, is a strong argument to enforce the study of unity and peace in other things of less concernment: for, the Apostle doth here press unity, by reckoning seven unities, wherein they did agree, as if he had said what a shame is it for you, who are so many ways one, to rent in pieces for those things, which comparatively are just naught? 2. So near and intimate is that conjunction of true Believers, so many strong and indissoluble are these spiritual bonds, by which they are knit together among themselves, that, if they were duly pondered, the hearts of those who fear the Lord, could not choose but be mutually enlarged, and their affections inflamed one to another, as to their dearest friends: yea, the most strict of civil, carnal and natural bonds, should not bind so firmly as those, Matth. 12. 48, &c. for they are one body, one spirit, have one hope, one Lord, one faith, one baptism and one God. And what conjunction or union can be so firm, as what is grounded upon all those?

Vers. 7. But unto everyone of us is given grace according to the measure of the gift of Christ.

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

Vers. 8. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.

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

Vers. 9. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth?

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

Vers. 10. He that descended, is the same also that ascended up far above all heavens, that He might fill all things.)

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

Vers. 11. And He gave some, apostles: and some, prophets; and some, evangelists: and some, pastors, and teachers.

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

Vers. 12. For the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ.

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

Vers. 13. Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.

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

Vers. 14. That we henceforth be no more children, tossed to and fro, and carried about with every wind of Doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive.

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

Vers. 15. But speaking the truth in love, may grow up into Him in all things, which is the head, even Christ:

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

Vers. 16. From whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love.

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

Vers. 17. This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk in the vanity of their mind.

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

Vers. 18. Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart.

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

Vers. 19. Who being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness.

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

Vers. 20. But ye have not so learned Christ:

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

Vers. 21. If so be that ye have heard him, and have been taught by him, as the truth is in Jesus.

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

Vers. 22. That ye put off concerning the former conversation, the old man, which is corrupt according to the deceitful lusts:

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

Vers. 23. And be renewed in the spirit of your mind.

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

Vers. 24. And that ye put on the new man, which after God is created in righteousness and true holiness.

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

Vers. 25. Wherefore putting away lying, speak every man truth with his neighbor: for we are members one of another.

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

Vers. 26. Be ye angry and sin not, let not the sun go down upon your wrath.

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

Vers. 27. Neither give place to the devil:

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

Vers. 28. Let him that stole, steal no more: but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth.

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

Vers. 29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.

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

Vers. 30. And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

HE doth here enforce the former dissuasive, by a strong reason set down in form of precept: the force whereof, is, first, propounded, that by their obscene unprofitable and unedifying discourse, they would grieve the holy Spirit of God: who is called holy, because He is holy in Himself, Isa. 6. 3. and the cause of all holiness in us, Rom. 15. 16. And we are are said to grieve Him, not, as if He, who is God, could be grieved properly; for, the passions of grief, anger, sorrow, &c. (as implying some defect, or imperfection) are not in God, Numb. 23. 19. But improperly, and in so far, as we do that, which in itself is apt to grieve Him, if He were capable of grief, Rom. 14. -15. and which provoketh the Spirit of God to do that which grieved persons do, even to withdraw from the soul, to show His dislike, and to return grief for grief. This reason is, next, enforced from one work of the holy Spirit in the hearts of Believers, which is here called sealing, by a metaphor taken from that use of seals and signets among men, whereby public writs are confirmed and made authentic, or, the wares of merchands are marked, and set apart for their own use. In like manner, the Spirit of God, by renewing and sanctifying Believers, imprinteth the draughts and lineaments of His own image upon them, whereby they are not only set apart and sealed, as His own peculiar goods, but themselves also may be assured that they are His, and shall be safely keeped under that seal until the day of judgment, called here the day of redemption: (See, upon chapter 1. ver. 13.) and therefore by grieving the Spirit, they did hazard the removal of this seal, at least darken it much, and consequently mar their own comfort exceedingly. Doct. 1. The holy Ghost, the third person of the blessed Trinity, is graciously pleased to become in a singular manner familiar with the truly regenerate, taking up a place of abode in their spirits, and furnishing them with sweet and necessary counsel and advice from time to time, 1 Joh. 2. 27. for, as we show, His being grieved doth speak His withdrawing from them, and a ceasing from being so friendly and familiar with them, as a stranger will do from an inne, wherein he hath received some affront, which implieth that He was once present and familiar with them; And grieve not the holy Spirit of God. 2. How friendly, and familiar soever, the holy Spirit of God be with the believing soul; yet so holy and pure is His Nature, that he can behold no iniquity, Hab. 1. 13. but when those that are dearest to Him, give any way to known sin, He must show Himself displeasd with it, and with them for it: for, so much is supponed, while the Apostle, dissuading them from sin, showeth, this holy Spirit of God will be grieved by it; And grieve not the holy Spirit of God. 3. However many, by their obscene and putrid discourse, intend no further than to make themselves, or others jovial and glad, Hos. 7. 3. yet hereby, and by such other sins of the like stamp, as being against the motions, light and direction of the Spirit, this holy Spirit of God is much displeased, and so much, as persons grived use to be; and therefore will withdraw His gracious and conforting presence, with all those other tokens of His respect and favor from the person, by whom He hath been grieved, Isa. 57. -17. leaving him to be guided for a time by his own spirit, and the spirit of Satan, Psal. 81. 12. and giving him over to a kind of desperate grief and hellish horror, Psal. 32. 3, 4. or senseless stupidity, Isa. 63. 17. as a just reward for grieving the holy Spirit of God: for, Paul showeth, that by their putrid communication they would grieve the Spirit of God, and make Him do what grieved persons use to do, while he saith, And grieve not the holy Spirit of God. 4. As those spiritual plagues, inflicted upon our spirits for grieving of the Spirit of God, and following upon His withdrawing from us, are most terrible; so the child of God, not only may, but ought to skare at, and abstain from sin, even that he may be preserved from those spiritual plagues and judgments, though neither love to duty, nor fear of another correction do constrain him: for, the Apostle laboreth to deter them from the sin of loose speaking, by this consideration, as being of greatest force, even lest thereby they should grieve the Spirit;