An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...

CHAP. I.

THis Chapter; besides the Preface, contains two parts: In the first is a thanksgiving, tending to prove that the whole business of salvation, both of Iews and Gen∣tiles, is meerly of Grace, and wholly built on Christ, to vers. 15. In the other is a commemoration of the A∣postles continual thanksgiving and prayer, offered to God for the Ephesians, tending to the confirmation of Faith (the assurance of their salvation) and of the per∣severance of all truly faithful, unto the end.

The Preface in the two first verses, contains a direction of the Epistle, and a salutation of the Ephesians: which is very short, because hee hath not to do here with en∣vious persons, or enemies, but with conformable and obe∣dient men, to whom it would bee sufficient briefly to inti∣mate his divine authority in writing this Epistle, and the Apostles good will towards them, and opinion of them.

Vers. 1. Paul an Apostle of Iesus Christ by the Will of God, to the Saints which are at Ephesus, and to the faithful in Christ Iesus:

In the direction of the Epistle, wee have the descrip∣tion of the Writer, from his Name, Office and Authori∣ty. And then of those to whom hee writes, from the condition in which they stood towards God, and from the place which they did inhabit on the earth. The Writer is Paul the Apostle, who according to the Will of God by Christ, speaking from heaven, was sent as an extraordi∣nary Embassador to the Church, which should afterwards bee gathered to Christ: here is authority enough. Those to whom hee writes are the Saints and Faithful in Christ at Ephesus, who being planted into Christ by Faith, were consecrated to the service of God; here's praise e∣nough.

Vers. 2. Grace bee to you, and Peace from God our Father, and from the Lord Iesus Christ.

In the Salutation is contained an Apostolical Benedi∣ction, in which (1) Hee wisheth the Ephesians Grace, that is, all heavenly good things which are necessary to Sanctification and Salvation. (2) Hee wishes them the special fruit of this Grace, to wit, Peace, or all things which might conduce to their happiness, but especially quietness of mind, arising from the redemption of Christ; which Redemption applied to them by the Word and the Spirit of God, would assure them of reconciliation with God, and assure them of freedome from evil. (3) Hee opens to them the fountain and chanel of this Grace and Peace wished to them, viz. God from whom, and Christ the Mediatour by whom, and for whose sake, this Grace and Peace is conferred upon us. Here's good will enough towards the Ephesians. And Arguments also suf∣ficient to prepare their minds to receive the following Doctrine with that submission and willingness of mind which became them.

Vers. 3. Blessed bee the God and Father of our Lord Iesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ.

After the Preface follows the Thanksgiving, contain∣ing a Proposition to bee proved in the first part of this Chapter, which is this; That the Grace of God in Christ ought to bee celebrated with an acknowledge∣ment of Gods blessing towards us, in the whole business of the Salvation of Beleevers: For our blessing, as it hath relation to God, is nothing else but an acknowledgement that God is every way the Author of all blessing or Grace towards us.

In this Proposition hee puts a difference between God the Father, and Jesus Christ the Mediator God-man, that the person and office of the Mediatour might more manifestly appear. And hee calls God the Father the God of Christ, (1) Because of that Grace, whereby the humane nature of Christ was predestinated to the perso∣nal union with the Word, his Son. (2) Because of the Covenant of Redemption made between God and Christ the Mediatour. And then hee calls him the Father of Jesus Christ, (1) Because of the eternal Generation of the Son, by which the Father hath from all eternity com∣municated to him his whole infinite essence. (2) Because

of the personal union of the assumed humane Nature, by which the Son of man is made the Son of God. The chief Arguments to prove the aforesaid Proposition are Thirteen.

Hath blessed] Arg. 1. The God and Father of Christ hath blessed us beleevers, or hath graciously hea••t upon us all spiritual and heavenly blessings in Christ. There∣fore he is to be blessed, or his grace is to bee celebrated by us: To this purpose, that the grace of God might appear and bee celebrated, all the words of this Argu∣ment tend, every one whereof breathes ou•• grace. For (1.) The giver of these benefits is called God, and the Father of Jesus Christ, and by consequence the God and Father of all us which are in Christ, and that from the Covenant made between the Father and Christ concern∣ing us; and consequently our Father, who with a fatherly affection gives us all things.

Hath blessed] 2. The giving of these benefits is actively called the blessing of God, that is, the actual or effectual demonstration of Gods grace (according to his word) in deed towards us.

Hath blessed us] (3.) And here is grace. For we whom God blesseth, are by nature the sons of wrath, and liable to the curse of God, in whom there is nothing, nor can be any thing, which can deserve any good.

With all blessing] (4.) The nature and matter of the benefits themselves includes grace; for a blessing taken passively, is nothing else but a benefit, taking its rise from meer grace.

Spiritual blessings] (5) Here is grace also; For the benefits which are bestowed on us before others are spiri∣tual, such as have reference to the eternal salvation of the spirit or soul, which do far exceed all measure of proportion to any earthly and temporal works, which wee can perform in this body, and therefore they are of grace.

All blessing] (6.) This tends to grace too▪ Because every spiritual gift, which pertains to the salvation of souls, is bestowed upon us; of which gifts there is none, which flows not from the fountain of grace and blessing, and is freely given to us without any merit of ours, or respect to our works, whether they bee knowledge of God, or acknowledgement of our sin, or repentance, or faith, or any effect of faith, or any good work, or in∣tention of a good work: all this is freely given by him, who blesseth us with all spiritual blessing: Therefore they are of grace.

In heaven] Hear is a beam of grace too, because these benefits, with which wee, above others, are blessed, are heavenly, that is, they are such as take their original from heaven, are conversant in heaven, and shall bee compleated in heaven; nor do they any wayes savour any thing of our flesh, but yet do season to us our condition on earth.

In Christ] Here the whole ocean of grace is opened for all these benefits are ours in Christ, who himself is ours, and all these are made ours in him, as in the root and fountain, as in our head and common parent, before they come to us, that so they may bee derived on us by him: in whom as wee are united together, wee possess those things wee have, and in whom wee have right to those things which as yet wee have not, and by whom wee shall hereafter receive those things which remain; and as hee hath obtained all things for us, so hee keeps both them in himself for our use, and us that wee may use and enjoy them. From all, and every one of which it fol∣lows, that all our spiritual benefits are free and gracious, or effects of meer grace, and therefore wee ought to cele∣brate the grace of God as the fountain and cause of them.

Vers. 4. According as hee hath chosen us in him, before the foundation of the world, that wee should bee holy, and without blame before him in love.

Argum. 1. Confirming the former. God actually in time, freely bestows all these spiritual blessings upon us in Christ, even as before time hee of his grace chose us in him, that at length wee might obain these benefits: Therefore wee ought to bles•• him: All the wo••ds of this Argument also are proofs of his free and gracious electi∣on: For,

(1.) Our election was of God unto life, before o∣thers our companions, who were in the same condition, whom God leaving and passing by chose us: Therefore wee are chosen out of grace.

(2.) Hee chose us in Christ, as in the head who was first chosen, as in the common Parent, root and fountain of the elect. After whom wee in the consideration of dig∣nity, and order, and in whom wee, as his body, members, and off-spring, are afterwards chosen in the order of na∣ture: Therefore our election is free, there being no cause of it in us, which is to bee sought for in God a∣lone.

(3.) Hee chose us before the foundation of the world, that is, from eternity, before the world was, much more before any works of ours were; Hee chose us be∣fore any matter of the created world was existent, much more before any matter of our works or workings could bee existent: for hee elected us in order of nature be∣fore hee decreed that the world should bee. For the de∣cree of the creation of the world, was subservient as a means to bring to pass the already decreed salvation of the elect: Therefore hee chose us of grace, and not for fore-seen works.

Hee chose us that wee might bee holy] (4.) Hee did not choose us because wee were holy, or because hee fore-saw that wee would bee holy, but hee chose us without any consideration of any holiness at all in us, nay hee chose us as not having holiness; to the end, that being chosen, wee should bee made holy, and should become unblameable in his sight, that is, that being consecrated to God, wee should bee by degrees truly and sincerely sanctified, and should at last bee presented fully and perfectly holy in heaven: Yea further, that being un∣blameable without spot, without wrinkle, not onely of sin, but also of all misery, wee should at length appear together before him blessed and glorious: Therefore our election is not from faith fore-seen, or works fore-seen, but of meer grace, which as it is the cause of electi∣on, so of all holiness, and happiness, which follows election.

In love] Love or charity is meerly free, in which as hee hath chosen us, that wee should bee made holy and unblameable, so also that in that his love we should per∣fect this our happiness; which love God will then fully put forth, when hee shall fully consummate our holiness and happiness. And so the charity or love of God is hoth the cause of election, and the completing or per∣fecting of those good things which follow election, and by consequence election is not onely of grace, but is for the perfect possession of free happiness in the sight of God.

Vers. 5. Having predestinated us unto the adoption of children by Iesus Christ to himself, according to the good pleasure of his will.

Arg. 3. Thus God of his grace hath blessed us in time, so also of grace hee hath predestinated us to the inheri∣tance of Sons, which was to bee obtained by Christ in his own person, according to the good pleasure of his will: Therefore wee should celebrate his grace. The parts of this reason prove the same, that the whole reason it self doth.

Having predestinated us] (1.) As our election be∣fore time was free, so is our predestination also before ages unto life eternal, and to fit means, which should bee effectual to bring us to that end: Therefore predestina∣tion is free, in that it doth not onely assign the end and persons, but also appoints the means by which wee must attain that end.

Unto the adoption of children] (2.) Here also the Apostle manifests the grace of God. Wee are predesti∣nated,

not because wee are fore-seen as Sons, but that being not as yet Sons, wee should by Grace attain the A∣doption of Sons. Now the Adoption of Sons includes these four things. (1) An effectual Calling, or Faith to imbrace the offered communion with Christ the onely begotten Son. (2) A towardliness and good disposition of Sons, or the renovation of our nature, that wee might love God as our Father. (3) The dignity and honour of Sons. (4) The Riches or Inheri••ance of Sons, even to the glorifying of our Bodies, Rom. 8.23. Therefore both our Predestination and Adoption is free, and not for a∣ny work of ours.

By Christ] (3) And this doth make much for the ad∣vancement of Grace: Wee are predestinated that wee may obtain the Adoption of Children by Iesus Christ, who is the first-begotten, and onely-begotten Son, that by his merit and efficacy wee might obtain all the fore-said degrees of Adoption: Therefore our predestination is from meer Grace.

To himself] (4) That Grace might appear, he shews the end of Adoption. God hath predestinated us that wee should obtain the Adoption of Children by Christ to himself, or to his use, viz. to the honour of him that pre∣destinateth, or of Christ by whom hee communicates to us Grace, and the Glory of the Sons of God: Therefore our predestination is free, for otherwise honour would not accrew to God or Christ by our Adoption.

According to the good pleasure of his Will] (5) Here hee excludes all causes besides God, and makes the Grace of God the onely cause. For hee predestinated us according to the good pleasure of his Will: Therefore onely Gods Grace, onely his Will, onely his good pleasure is the cause of our predestination, and not any work of ours.

Vers. 6. To the praise of the glory of his Grace, where∣in hee hath made us accepted in the Beloved.

Argum. 4. God to that end and purpose, that hee might bring praise to his glorious Grace, chose and pre∣destinated us to the Adoption of Sons. It necessarily fol∣lows, that God hath elected and predestinated us out of Grace: For else hee could never attain that end; and con∣sequently ought wee to give praise to Gods Grace, and to bless God, who hath thus blessed us.

Of the Glory of] Words of this Nature have an Em∣phasis; for (1) This Grace hath glory in it self, that is, it is every way glorious, and most worthy in it self that wee should highly esteem it, acknowledge and publish it, because who is most great and most good hath vouchsafed to advance us, who are most vile and most unworthy, unto the dignity of sons, & the riches of the inheritance of sons.

To the praise] (2) God doth both intend and expect from us the praise of this his glorious Grace, that wee should acknowledge the benefit in words and deeds, and that by all means possible wee should give praise to this wonderful Grace of God.

Wherein] Argum. 5. In this Grace whereby God hath chosen and predestinated us to holiness and happi∣ness, I say, in this very Grace hee hath made us wel∣come and acceptable to himself, in his beloved Son: Therefore wee should celebrate this Grace of God. In which reason hee intimates four things. (1) That God did of his Grace intend our salvation in election and pre∣destination, and doth actually and in deed begin to put forth, and exercise Grace in our effectual Vocation to Faith. (2) That Christ not onely as Son, but as Me∣diatour undertaking for us, and paying the price of our Redemption for us, is beloved and accepted with God, in whom the Father is fully satisfied and pleased, as one in our stead. (3) In him, and by him sin is removed, which might hinder the course of Grace towards us. (4) Hee intimates, that by Christ and in Christ, the cloud of sin being dissolved, the Grace of God shines up∣on us, and wee are embraced and entertained, as reconci∣led, as now pleasing and acceptable in Christ, who a•• our Surety and common Parent comprehends us all in himself.

Vers. 7. In whom wee have Redemption through his blood, the forgiveness of sins; according to the riches of his Grace.

Argum. 6. In Christ by the rich Grace of God wee receive Redemption and pardon of sins: Therefore wee should give praise to the rich Grace of God onely in our salvation. And to this purpose all the parts of this rea∣son tend.

Redemption] (1) Wee were in our selves lost, and held captives under the bonds of blindness, sin, wrath, and death, whence wee could by no means free our selves: whence there had been no comming forth, if Grace had not both opened the way, and led us out: Therefore our salvation is of Grace.

In whom] (2) Christ alone redeemed us without a∣ny merit or help from us, the price of our salvation being both covenanted for, and paid by himself alone; lest a∣ny praise should bee given to any thing besides his Grace.

Through his blood] (3] Wee are not redeemed with Silver or Gold, but with the Blood of Christ, that so the price might shew the danger wherein wee were, and ex∣alt Gods Grace.

The forgiveness] (4) The Blood of Christ is that which procures for us in particular the pardon of our sins, in which wee lay polluted, and which was all the riches God saw in us, wee being void of every good work, that the Grace of God might bee more apparent in our sins and unworthiness.

In whom] (5) This Redemption and remission of sins wee (being once become Beleevers) have not in our selves without reference to Christ, but in Christ as our Surety, Redeemer and Head, wee being united and graf∣fed into him by Faith.

The riches of] (6) The onely cause and measure of so great a benefit, is the rich Grace of God; according to the abundance whereof Christ and Redemption in Christ is bestowed upon us: Therefore Gods Grace onely may de∣servedly bee praised, as the cause of our salvation.

Vers. 8. Wherein hee hath abounded toward us in all Wisdome and Prudence.

Argum. 7. From this abundant Grace, as from a fountain, Christ, or the Father in Christ, hath accor∣ding to his great wisdome, communicated to us in our effectual Vocation all Wisdome and Prudence, that is, hath given us saving Faith, in the object whereof consists the summe and perfection of all Wisdome and Know∣ledge; for though saving Faith bee in it self imperfect, yet by it wee apply a known Christ to our selves, who is the treasure of all saving Wisdome and Prudence, as a general medicine and remedy for all evils, which is an abbreviate of Wisdome and Prudence. In this Argu∣ment the particulars prove the same also.

Towards us] (1) Wee who as well as the rest of the world, were ignorant, imprudent and foolish, erring in the blindness and vanity of our minds. It is of Grace therefore that wee are endowed with Wisdome.

Hee hath abounded] (2) Christ the Author first comes to us, and bestows Faith upon us, which consists in the Knowledge and Application of the saving Truth of God, which is true Wisdome and Prudence: Therefore it is of Grace.

Wherein, viz. In which Grace] (3) Here Grace is expresly mentioned, hee out of his Grace hath plentiful∣ly bestowed upon us this Wisdome and Prudence.

Hath abounded] (4) Hee who was full of Grace, hath shewn himself to bee such in this, as if hee could not any longer restrain his Grace within himself, but it overflowing, brake forth upon us: Therefore Grace is the sole cause in effectual Vocation and Donation of Faith, and so deservedly to bee praised.

Vers. 9. Having made known unto us the mystery of

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his Will▪ according to his good pleasure, which hee hath purposed to himself.

Argum. 8. The manifestation of Gods secret Will, touching salvation to bee obtained by Christ, to the communicating of Faith, or Knowledge, and Prudence to his, is of the meer Will of God, according to his good pleasure, which hee had purposed in himself: There∣fore the Grace of God is worthily to bee praised under the name of Gods revealed Will, and of Faith bestowed upon us. To this end all the parts of this Argument re∣fer.

The Mystery] (1) The Will of God touching the bu∣siness of Salvation to bee accomplished by Christ, was a secret Mystery sealed up from all eternity in the breast of God, which neither Angels nor men could ever have brought to light, but that God out of his Grace revea∣led it.

Having made known] (2) God took care not onely that this Mystery should bee revealed, but out of his Grace, hee provided that the blindness, both of our minds and hearts being taken away, wee should understand it.

Unto us] (3) Hee hath manifested the Gospel of Grace to us rather than to others.

Good pleasure] (4) God freely brought this to pass, not being induced or excited thereunto by any external cause, but according to his good pleasure, or gracious pre∣destination, and his eternal purpose in himself: There∣fore wee ought deservedly to give praise to Gods Grace.

Vers. 10. That in the dispensation of the fulness of times hee might gather together in one all things in Christ, both which are in Heaven, and which are in Earth, even in him.

Argum. 9. It depends meerly upon Gods Will and pleasure to appoint a full and fit time, wherein this My∣stery of his Will should come to mans knowledge; what, how much, and when, to what age, and to what parti∣cular person this Mystery should bee dispensed: There∣fore the Will of God prevails in assigning the time, in which Faith is to bee given, and in this respect also Gods Grace is praise-worthy. The several particulars in this Argument confirm the same also.

In the dispensation] (1) The Grace of God is to bee acknowledged, because here is an oeconomy, or, as the Ma∣ster of a Family, a free disposing of his domestick things, whereby every one orders them as hee pleases; which li∣berty, as it is by right to bee granted to every houshol∣der, so to God also, that hee may act according to his own pleasure.

The fulness] (2) There is a mature and fit opportuni∣ty of time, in which it is in Gods power alone to deter∣mine, what and how much of his secret Will it is fitting to reveal to every age, and to each man. And therefore whatsoever and how much soever is revealed to us, it is of Grace. For the good pleasure of God which hee had purposed in himself, of which vers. 9. belongs to this ordering of the time: Therefore his Grace deserves here also to bee taken notice of.

That hee might gather] Argum. 10. The gathering, and manifestation of this gathering the elect and redeem∣ed together, into Christ their Head, otherwise wandring and separated from God, is the summe and end of the revealed Mystery: Therefore wee ought to render praise to Gods Grace, by which wee are gathered together as well as others. It is true that by the sin of Angels and Men, the whole world, like a mangled and almost dead body (whose members are pulled asunder, and torn one from another) was almost brought to destruction: but Christ confirmed the Elect Angels, and stayed the perishing world; but here the Apostle chiefly respects the restoring of elect men, whereby Christ reconciled the men gathered to him, unto God, and compacted as it were into one Kingdome the elect Angels and spirits of just men in Heaven, the Jews and Gentiles in Earth; with a most strict union amongst themselves.

Vers. 11. In whom also wee have obtained an Inhe∣ritance, being predestinated according to the pur∣pose of him who worketh all things according to the counsel of his own Will.

Argum. 11. Applying it to the Jews. The Inheritance of eternal life in Christ is given to us elect Jews, not of works, or is it gotten by the power of our free will, but is bestowed by divine order and dispensation upon us, who are predestinated according to the purpose of God, who worketh all things according to the counsel of his will: Therefore wee Jews and all others ought to give praise to Gods Grace. These things make for the advance∣ment of Grace.

Wee have obtained an Inheritance] (1) Eternal life, or glorification is an Inheritance, which wee have not procured to our selves, but have attained to it by di∣vine appointment and dispensation.

(2) Wee are not able of our selves so much as to re∣ceive this Inheritance, when offered to us; nor can wee so much as take possession of this Inheritance, though it bee setled on us; but wee are made possessors of it, by appointment, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a passive: What then is here which is ours, and is not of Grace?

Being predestinated] (3) Wee were predestinated by God, that wee should bee called to this Inheritance: God did not take us into counsel with him, when hee decreed our happiness.

Worketh] (4) God who predestinated us to this hap∣piness, worketh all things, not alone by preparing this happiness for us, nor onely by framing and fitting us for it, but also by effectually ordering all those means which should conduce to the bringing of us into the pos∣session of it.

After the counsel] (5) Nor doth God go out of himself, to seek causes of his purpose, or of his opera∣tion, but hee works all things after his counsel, or after his free and most wise will: Therefore our glorification or salvation is of Grace, and not of Works, nor from the choice of our free will; for that our will is carryed to the choice of good and of life, and that wee perform any good works, is of the meer, free, good pleasure of God, who worketh all good things after the counsel of his Will: Therefore Grace is praise-worthy.

Vers. 12. That wee should be to the Praise of his Glory, who first trusted in Christ.

Argum. 12. From the last end of the Calling of the Predestinated Jews, unto the possession of this Inheri∣tance. As God hath performed this Grace to us elected Jews, that first, or that before the Gentiles, wee should beleeve in Christ to come, and also that wee should first beleeve in him present or already come; so according to the prerogative which by grace is granted to our Na∣tion, hee hath chosen us first into the right of the hea∣venly Inheritance, to the end that hee might obtain the glory of his Grace in us and from us: Therefore wee Jews and all others deservedly ought to bless and adore God, and to give praise unto his Grace.

Vers. 13. In whom yee also trusted after that yee heard the Word of Truth, the Gospel of your Salva∣tion: in whom also after that yee beleeved, yee were sealed with the holy Spirit of Promise.

Argum. 13. This is applied to the Gentils, and par∣ticularly to the Ephesians. You Gentiles also, lately strangers to the Common-wealth of Israel, are now called and chosen into the right of this Inheritance, to the same end, viz. the praise of the glorious Grace of God: Therefore both you Gentiles, and wee, should joyn together to declare and set forth the Grace of God. Now hee proves that the Ephesians were made partakers of this Inheritance as well as the Jews, by six Reasons.

Yee trusted] Reason 1. Yee have beleeved in Christ,

Therefore yee are made partakers of this inheri∣tance.

Heard] Reas. 2. God hath sent the word of his truth, or saving Gospel to you, that hearing yee should be∣leeve and obtain salvation: Therefore you are not now as of old, like Proselytes, but had in equal honour with the Jews, you do partake of the same inheritance.

Sealed] Reas. 3. Taken from the pledge and earnest of salvation, given them, and from its first use. After that yee had beleeved, yee were sealed as peculiar ones to God, by the gift of the Holy Ghost: Therefore you are partakers of the same inheritance.

Of promise] Reas. 4. From the other use of sealing. The promises of the inheritance are sealed to you by the promised Spirit, who confirms the promises to beleevers. Therefore you also, &c.

Vers. 14. Which is the earnest of our inheritance, untill the redemption of the purchased possession, unto the praise of his glory.

Reas. 5. From the third use of sealing, or of the pledge of salvation given to us. The gift of the Holy Ghost is the earnest of our inheritance, to wit, the pledge and part of our happiness which shall bee consummate hereafter: Therefore, &c.

Untill the Redemption] Reas. 6. From the fourth use of sealing. The Spirit shall remain with you for your comfort, and not depart from you untill the covenanted Redemption bee fully perfected and compleated, in an absolute freedome of your souls and bodies from all the bonds of sin and misery: Therefore you have a right unto this inheritance.

To the praise] In the last place hee shews us that the end of all these benefits is the praise of Gods glorious grace, that God should bee blessed and acknowledged, and his grace have the praise in all the fore-mentioned particulars, viz. in our Election, Predestination, Re∣demption, Vocation, Donation of Faith, remission of sins, Adoption, gathering unto Christ, and fellowship with his people, participation of the inheritance, and sealing by the holy Ghost.

Vers. 15. Wherefore I also, after I heard of your faith in the Lord Iesus, and love unto all the Saints,

The Apostle proceeds to the second part of this Chap∣ter, where hee endeavours to strengthen the Ephesians faith; the proposition to bee confirmed may bee taken into this sense, in this or the like Rule; you Ephesians ought to bee confirmed in the faith of the Gospel. The Arguments to prove this proposition are Fifteen.

Faith in] Argum. 1. Your faith in Jesus Christ is not that dead and hypocritical faith, but the lively faith effe∣ctually working by charity towards all Saints, and openly manifested to mee an Apostle, and others: Therefore you Ephesians should bee confirmed in the faith.

Vers. 16. Cease not to give thanks for you, making mention of you in my prayers.

Arg. 2. You are esteemed worthy that thanks should bee daily given unto God for you, even as I do: There∣fore you ought to bee strengthened in the faith of the Gospel.

Mention] Argum. 3. Because the sincerity of your faith is manifested in the love of the Saints, I continu∣ally keep you in my memory, and make daily mention of you in my prayers, begging that the work of God may bee perfected in you, and your faith confirmed: There∣fore unless you think the motion of the Spirit in mee, who pray for you, bee in vain, you ought to have your faith strengthened.

Vers. 17. That the God of our Lord Iesus Christ, the Father of glory, may give unto you the Spirit of Wisdome and Revelation, in the knowledge of him.

Now hee comes to set down the summe of his prayers which hee put up for them, wherein are contained the other Arguments for the confirmation of their faith.

Give unto you] Arg. 4. In praying that God would give them the Spirit of Wisdome and Revelation, hee intimates that they have more and greater causes (viz. in the Scripture, which is the fountain of Wisdome, and the summe of saving Revelation) for the confirmation of their faith, than they did yet understand. You have such and so many Arguments in Scripture for your con∣firmation in faith, that I cannot wish any thing more to the strengthening of faith, than a larger measure of the working of the Spirit of God, that having more wisdome given you, and the mysteries of the word being more clearly disclosed to you, you may know what is the mind of God and Christ towards you: Therefore even from this my evidence and prayer for you, you ought to bee confirmed in the faith.

The God of our Lord] Arg. 5. Drawn from the de∣scription of God, of whom this gift is craved. God who bestows the Spirit of faith, or of wisdome on the Saints, is the glorious God and Father of our Lord, and of all us the servants of Christ, who both out of Covenant, as hee is our God, and out of fatherly affection, as hee is our Father, will give the Spirit of faith to you, upon our request for it: Therefore even from those relations which pass between God, Christ, and you, you should bee strengthened in faith.

Vers. 18. The eyes of your understanding being inlight∣ned; that yee may know what is the hope of his cal∣ling, and what the riches of the glory of his inhe∣ritance in the Saints.

Argum. 6. It is not possible that I should express with tongue, what and how great those good things, which God by calling you to Christ hath commanded you to hope for, or how glorious the riches of that inheri∣tance are, which is prepared for you in the sanctuary of heaven, I only beg, that your eyes may bee inlightned, that yee may apprehend them: Therefore, &c.

Vers. 19. And what is the exceeding greatness of his power to us-ward; who beleeve, according to the working of his mighty power.

Argum. 7. That power of God is unspeakable, which hee hath put forth into act in the converting you to, and in thus long upholding you in the faith, and which hee hath in a manner bound himself that hee will put forth, that so by the infinite power and efficacy of his strength, beleevers may bee carried on to salvation, I onely pray for the illumination of your eyes, that yee may know it: Therefore, &c.

This Argument hee confirms by a threefold compari∣son: (1.) Of the power of God with the adversaries power, and with the Ephesians weakness, in which re∣spect hee calls the greatness of that power super-excellent, which was actually apparent in them, that they might know there was no power in Satan, the world, sin, death, or any other hindrance without them, which the greatness of the power of God doth not, and will not for ever overcome. (2.) Of the powerful work of God in their conversion, with the original of that work, that is, Gods Omnipotency, in which respect hee makes mention of the efficacy, or working of his mighty power, that they might know the work of God in converting them, and induing them with faith and holiness, was such a mani∣festation of that working, which proceeds from the actual and exerted power of the Omnipotent God, as was suit∣able to Omnipotency, and becoming an Omnipotent God, in a word, it was a work very well befitting God. (3.) Of the power of God, now actually declared in their conversion, with that power which God had shewn in raising Christ from the dead. (1.) That they might know that as a great power was required to a mans con∣version, regeneration, and endowment with faith, and other saving graces, as to revive one dead and buried. (2.) That they might know the very same power was exercised in our conversion, as in Christs Resurrection. (3.) That they might understand, it was no less easie for

God to bring to pass all other things which pertained to the perfecting of our salvation, than it was for him to perform the fore-mentioned particulars.

Vers. 20. Which hee wrought in Christ when hee raised him from the dead, and set him at his own right hand in heavenly places,

Argum. 8. Taken from the raising up of Christ our Head. Christ our Head who was killed in our stead, God raised from the dead, in our stead, and for our good, un∣to eternal life: Therefore you who are his members, e∣ven in the midst of afflictions, and in death it self, should bee stedfast in Faith touching your deliverance.

And set him] Argum. 9. From Christs ascension and sitting at the right hand of the Father. Christ our Re∣deemer is ascended into Heaven, and reigns with the Father, being partner in that great authority, that hee might take us into fellowship in that happiness, and make us partners of that condition in which hee is: Therefore you ought to bee confirmed in the Faith and hope of your future glorification in Heaven, unless you imagine Christs dominion is to no purpose.

Vers. 21. Far above all Principality and Power, and Might, and Dominion, and every name that is na∣med, not onely in this world, but also in that which is to come.

Argum. 10. Christ even in his flesh is exalted far a∣bove all, both Angels and Men, so that nothing should bee so high, so powerful, so excellent, either in the earth, this present world, or in Heaven, the world to come, as that Christ should not bee infinitely higher even as hee is man; and therefore there is not any thing wanting in him to the perfecting, nor can any thing oppose him to hinder him from perfecting our salvation: Therefore you should bee strengthened in the Faith of the Gos∣pel.

Vers. 22. And hath put all things under his feet, and gave him to bee the Head over all things to the Church.

Argum. 11. All our enemies, the Devil, the wicked in the world, Persecutors, Hereticks and Impostors, the power of sin in us, prisons, banishments, all kinds of death are put under Christs feet, that hee may order them and dispose of them to our good, and put them un∣der our feet: Therefore, &c.

The Head] Argum. 12. Christ is appointed Head o∣ver all things in the Church, that is, the Father hath committed the full power and administration of all things unto him, that hee onely should bee the most near Head of the Catholick Church, for the illumination of the Church and all its members, for the vivification, exciting to all spiritual duties, and preservation of spiritual life in them, by the immediate presence and operation of his Spirit in the whole Church, and its several members: Therefore unless you will doubt of your Heads Wis∣dome, Power, and Faithfulness in his office, you should bee strengthened in Faith.

Vers. 23. Which is his body, the fulness of him that filleth all in all.

Argum. 13. The Church is the mystical body of Christ, and all beleevers are his members: Therefore you should not doubt but hee will look to, and have a care of your salvation, unless you will deny that Beleevers are his members.

The fulness] Argum. 14. The Church is the fulness of Christ, so far as hee is its mystical Head, so that hee doth not judge himself to bee perfected, and completed, till all and every of the Elect bee gathered into one, uni∣ted to him, have attained that full encrease suitable to, and appointed for every member, and till at last they en∣joy with him a plenary happiness: Therefore you should bee as sure of the perfecting of your salvation, as you are that Christ will not suffer himself to bee incompleat, im∣perfect and maimed.

Filleth] Argum. 15. Christ filleth all in all, that is, according to every Creatures capacity, as hee is the God of Nature, hee works all things, as hee is the Head of the Church hee perfects all things which belong to the Spiri∣tual Life, Sanctification and Salvation of Beleevers, filling all his members by degrees: Therefore it is not to bee questioned, but hee will accomplish the begun work of Faith, Sanctification and Salvation in you. This, that hee filleth all in all, is adjoyned by way of correction or exposition to the former phrase of the fulness of Christ, by the Church, lest wee should conceive that Christs or our perfection depends upon any besides himself, who of his own free love hath brought this necessity upon him∣self, of communicating himself to us unworthy wretches, who stirred up this desire of us in himself; who himself hath the power to satisfie this his own desire, and who by degrees fulfills his desire of sanctifying us, and induing us with Faith, and will proceed to fulfil it, till hee hath performed all things necessary to the perfecting of salva∣tion, and that in all the faithful, the greatest and least: To him bee the glory of his Grace, his power, and his con∣stancy for ever and ever. Amen.