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 ...

The Epistle of Paul to the EPHESIANS Analytically expounded.

The Contents.

THe City of the Ephesians was the Metropolis of Lesser Asia, in which the Apostle two whole years preached the Gospel, Act. 19. And when lastly hee went up to Jerusalem, hee fore-told a change of the Church to the Ephesians, Act. 20. Against which hee fortifies them by this Epistle, when hee was now held captive at Rome, and plainly despaired of his return, hee endeavoureth diligently to confirm, their minds in Faith and Truth.

There are two principal parts of the Epistle, besides the Preface and the Conclusion. The first is, The Doctrine of Grace for the confirmation of their Faith, to Chap. 4. The other is the Doctrine of gratitude and thankfulness tending to holiness of life, to the end of the Epi∣stle.

That which belongeth to the first part: First of all hee shews that the whole reason of our sal∣vation is free, and solidly founded on Christ, in the first Chapter. Furthermore hee amplifies this Grace from the for∣mer misery of the Ephesians, Chap. 2.

Thirdly, The scandal of the Cross lying upon him, being taken away, hee exhorts them to constancy and progress in the Faith, by the glorious commendation of his Ministery, and by manifesting the cause for which hee suffered, Chap. 3.

In the second part hee gives Precepts of keeping the unity of the Church, of holiness of life, as well in general, as in par∣ticular, in the shunning of evil, and following after virtue, by which the life of every one is ordered in a Christian manner, Chap. 4. and in the former part of Chap. 5.

After these hee descends to houshold duties, to which and all other Christian duties that are to bee performed, hee arms the faithful, in the latter part of Chap. 5. and in the former part of Chap. 6.

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

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

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.

CHAP. II.

THe Apostle proceeds to prosecute the same Argu∣ment, proving sometimes in the Supposition, that the beleeving Ephesians, sometimes possitively, that all Beleevers are saved by Grace. The Proposition to bee made good is this: you, O Ephesians, are saved by Grace, or Beleevers are saved by Grace. His Argu∣ments are fifteen, upon the last whereof hee insists to the latter end of the Chapter.

Vers. 1. And you hath hee quickened, who were dead in trespasses and sins,

Argu. 1. If you, O Ephesians, are considered in the common State of Nature, you will bee found to have been in that condition, that you could not have recovered thence but by Grace. There are seven parts of this Ar∣gument, every one whereof heightens our first misery, and proves Grace to bee the onely cause of salva∣tion.

Dead] (1) In the State of Nature you were not one∣ly defiled with, but dead in sin; and not onely judicially dead, because guilty of, or liable to death, but also real∣ly in effect spiritually dead, so that the dead could as ea∣sily raise themselves to life, or perform actions of being, as you could free your selves from this death, or do any good deed: Therefore you are saved by Grace.

Vers. 2. Wherein in time past yee walked according to the course of this world, according to the Prince of the power of the Air, the Spirit that now worketh in the children of disobedience.

(2) In reference to this natural life, you did wholly pass that in sin, being wholly busied and walking in them, or else waxing worse and worse: Therefore, &c.

Of this world] (3) You walked in the waies of world∣ly and carnal men, who favour this natural life onely, and followed their manners and customes, as the rule of life: Therefore, &c.

The Prince] (4) You followed the Captain of this way, the Devil, the Prince of unclean spirits, who with his Executioners, or other evil Angels, flying in the Air, rules and governs effectually.

Which worketh] (5) The Devil did reign and execute his will in you as now hee doth in the disobedient: Therefore, &c.

Vers. 3. Among whom also wee all had our conversation in times past, in the lusts of our flesh, fulfilling the desires of our flesh, and of the mind, and were by nature the children of wrath, ever as others.

(6) You did fulfil the lusts of your flesh, and wallow∣ing in them did commit whatever your vain mind dicta∣ted, whatever your corrupt appetite and affections of the

flesh prescribed: To these the Apostle adds himself be∣fore his conversion, that they might see this Argument pro∣pounded in an Hypothesis, would serve to confirm the ge∣neral Thesis.

Children] (7.) By nature yee were children of wrath, that is, guilty of death, and liable to divine wrath, which God might justly pour upon us, even to our utter destruction. Hereunto hee joyns all other men, as they are considered in the state of nature: Therefore wee are beholding to Grace for our salvation.

Vers. 4. But God who is rich in mercy, for his great love wherewith hee loved us,

Argum. 2. God out of his rich mercy and love hath delivered us who beleeve, from this most miserable con∣dition: Therefore our salvation is of Grace. The se∣veral parts of this Argument manifest the same.

God] (1.) Hee shews God to bee the sole Author of our deliverance, who alone is meet for so great a work.

Rich] (2.) That Grace might appear, the cause of our salvation is mentioned to bee the abundant or rich mercy of God, whereby as it were touched with a sense of our miserie, hee is moved to deliver us.

For his] (3.) The love of God, wherewith he loved us from eternity, is annexed as the cause both of mercy and salvation.

Us] (4.) It was of mercy that God was pleased to take us rather than others, and choose us for his sons: Therefore, &c.

Ver. 5. Even when we were dead in sins, hath quickened us together with Christ (by grace yee are saved.)

Argum. 3. In the instant of our Redemption by Christ, and Regeneration by the Spirit of Christ, wee as dead in sins were quickned together with Christ, that is, in Christ, and by Christ: Therefore wee are saved by grace; For it is of grace that in the Covenant made be∣tween God and the Mediator, wee who were dead in sins, were given to the Son the appointed Redeemer, that by him we might be restored to life. It is of grace that in the payment of the agreed-upon price of our Redemption, life in Christ (who was raised from the dead) should be adjudged to bee given to us. It is of Grace that in the ap∣plication of Redemption, and in the moment of Rege∣neration, life should bee communicated to us in, and from Christ, that together with other Saints wee should bee grafted into Christ, enjoy the common spiritual life with them, and thrive and waxe stronger in him; For which reasons our life ever depends on the life of Christ, and coupled with it in an indissoluble knot.

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

Argum. 4. God in Christ, who was raised up, hath raised us up also, and in Christ who is placed in the hea∣vens, hath placed us together with him: Therefore hee hath saved us of his grace. For as whatever Christ ei∣ther did or suffered in our name and place is reckoned ours in Gods account, so what ever Christ received in our name and place is reckoned ours also: Therefore in the Resurrection of Christ, by the Covenant of Redempti∣on, the Redeemed did also rise with him judicially, or in a judicial way. In Christs ascension into heaven, the Redeemed judicially ascend with him; In Christs sitting, or glorious possession of eternal life, the Redeemed in a judicial way do sit, and are placed with him. This right is obtained for beleevers, by Christ before faith bee actually given: but in conversion this right before ob∣tained by faith by a special act is applied to us, that as Christ ascending might say from the Covenant made be∣tween God and the Mediator, or from the Covenant of Redemption, I ascend in the name of the Redeemed, for whom I have gotten this right that they may bee rec∣koned to ascend in mee; so those that flye to, and be∣leeve in Christ may say, now I have gotten right, from the Covenant of salvation made by the Mediator be∣tween Christ and the Church, that I may reckon the Resurrection of Christ rightfully mine, I may reckon the ascension of Christ rightfully mine, and so in the rest. What abundance of grace is here?

Vers. 7. That in the ages to come hee might shew the exceeding riches of his Grace, in his kindness to∣wards us, through Christ Iesus.

Argum. 5. The end for which wee lost sinners both Jews and Gentiles, even after wee have so wickedly led our lives, should have salvation bestowed upon us in Christ, is, that those which shall live in after-ages may see, and acknowledge the superabounding grace of God; and that by our example they may learn to come unto God who is the fountain of salvation in Christ, that they also might in like manner, though most unworthy, obtain Grace: Therefore you are saved onely by Grace.

Vers. 8. For by Grace are yee saved, through faith, and that not of your selves, it is the gift of God.

Hee repeats the proposition to bee proved in the very terms, and adds Arg. 6. Yee are saved by faith, and there∣fore by Grace: for faith disclaimes our merits, and re∣lies only upon the free and gracious promise of God, and that God hath appointed faith to bee an instrument of our salvation (the nature whereof requires that forsaking our own works and strength, our own wisdome and ho∣nour, wee should go out of our selves, and seek salvation in God) is also of Grace.

It is the gift] Arg. 7. Neither our salvation, nor our faith is from our selves, or our own natural strength, but like as salvation so is faith the free gift of God: There∣fore wee are saved by Grace. For when the Spirit of God begins to work conversion in us, it findes us dead in sins, and unless wee are quickned by him, wee cannot contribute any thing to our own regeneration or salva∣tion; nay wee are not able so much as to act faith on the promises of God, unless faith, and the act of this faith bee granted us from above.

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

Argum. 8. Wee are not saved by works; Therefore by Grace: for these do mutually, take away one ano∣ther.

Lest any one] Argum. 9. If wee were saved by works, and not by meer grace, wee might have occasion and cause to boast, but this is absurd: Therefore, &c. as in Rom. 3.

Vers. 10. For wee are his workmanship, created in Christ Iesus unto good works, which God hath be∣fore ordained that wee should walk in them.

Argum. 10. So far as wee are regenerated, so far as in∣dued with spiritual life, wee are grafted into Christ, wee are the work of God, and a new creature, being anew created by the power of God alone, before wee are able to do any good work: Therefore wee are not saved by the merit of works, but by meer Grace.

Created] Argum. 11. In Christ wee are created to do good works: and by the same grace by which wee are grafted into Christ, wee are ordained unto the per∣formance of good works: Therefore wee are not saved by any vertue of our good works.

Hath before ordained] Argum. 12. Those works which wee are to do after regeneration, are prepared by God, that wee should do and perform them, to which end our understanding is prepared our will is prepared and formed, and power is prepared, to bee given us of God, who works in us both to will and to do: There∣fore wee are not saved by works, but by Grace alone.

Should walk] Argum. 13. The end of these prepa∣red good works is, that being quickned, and planted into Christ, and new born, and justified, and having got∣ten a full right to obtain Righteousness and Salvation in Christ, wee should walk in them, as in the Royal way and rode to the possession of salvation, already bought

by Christ, and granted to us in Christ: Therefore, &c.

Vers. 11. Wherefore remember, that yee being in time passed Gentiles in the flesh, who are called uncir∣cumcision by that which is called circumcision in the flesh made by the hands,

Argum. 14. Which contains an amplification of Grace towards the Ephesians, in respect of their former condition in Gentilisme. If you Ephesians bee conside∣red in your special estate, as yee were Gentiles, your condition will appear so miserable and deplorable, that you could not bee otherwise delivered from it, than by Grace: Therefore the very changing of your condition will evidently shew that your salvation is of Grace. Hee sets forth this miserable state in these eight things. (1) They were in the flesh, living after the flesh, so that they could not please God. (2) They were uncir∣cumcised, that is, had in reproach by the Jews, who boasted in an external circumcision made with hands.

Vers. 12. That at that time yee were without Christ, being Aliens from the Common-wealth of Israel, and strangers from the Covenants of Promise, having no hope, and without God in the world.

(3) They were without Christ, or destitute of all actual communion with Christ in the Spirit. (4) Aliens from the Common-wealth of Israel, that is, without the Church of God. (5) Strangers from the Covenants of Promise, that is, from all right to apply unto themselves the Covenants and Promises of God. (6) They were without any certain hope of future good. (7) They were without the true God, that is, without his knowledge and worship. (8) They were worldly, or a part of the world, which wallows in sin, and which is the Kingdome of Sa∣tan: Therefore that yee are delivered from this so mise∣rable a condition, cannot bee any thing else but of Grace.

Vers 13. But now in Iesus Christ, yee who some∣time were far off, are made nigh by the blood of Christ.

Argum. 15. If the happiness of this present state were compared with the former state, it would bee found to bee so great, that it could proceed from nothing but Grace. There are eight parts of this Argument, every one whereof hath the same tendency. (1) The Ephesians who were far off from the Covenant and from the Church and its priviledges, are now made nigh, their way unto the Covenant, and to the Church, being laid open, which benefit hath for its meritorious cause the blood of Christ, for its instrumental, Faith, whereby they are implanted into Christ, and consequently it is of Grace.

Vers. 14. For hee is our Peace, who hath made both one, and ha••h broken down the middle wall of par∣tition between us:

(2) Christ hath reconciled the Gentiles and Iews to one another; hee is a peaceable Mediatour, and the ve∣ry cause of Peace; hee hath joyned both his people into one body; hee took away the Ceremonial Law, which as a body or partition-wall, did divide betwixt Jews and Gentiles, and was a cause of enmity, by his suffe∣ring in the flesh, hee hath procured this Peace: And are not all these of Grace?

Vers. 15. Having abolished in his flesh the enmity, e∣ven the Law of Commandements, contained in Or∣dinances, for to make in himself, of twain, one new man, so making Peace.

(3) This is propounded more specially, and in express words; Christ hath abrogated the Law of Commande∣ments, consisting in Ordinances, that is the positive Ce∣remonial Law, which was fulfilled by his comming; thus that Law being taken away, which stirred up enmity be∣tween the two people, hee joyned them both, being re∣conciled, to one another, as one new man in himself the common head, making one mystical Christ, or joyn∣ing the Jews and Gentiles as the members of one mysti∣cal body, into one body, hee himself being the Head thereof. And here, wee may perceive Grace in the highest degree.

Vers. 16. And that hee might reconcile both unto God in one body by the Cross, having slain the enmity thereby:

(4) Here hee brings another end of the abolished Law, that hee might reconcile in this his own body, not onely both people to one another, but unto God, paying the price of their Redemption from their sins by the death of the Cross, and removing the enmities between God and his redeemed people by his own death: Here Grace also is very conspicuous.

Vers. 17. And ••ame, and preached Peace to you which were afar off, and to them that were nigh.

(5) Here hee declares how this Peace was made known to the world, viz. in the preaching of the Gos∣pel by Jesus Christ, who as hee was the Author of Peace, so hee was the first publisher of this Peace in the Gospel, to the consolation and salvation of the Jews (who were called such as were nigh, because of the Covenant) and to the salvation of the Gentiles (who were called Aliens, because they were strangers to the Covenant.) Here also Grace shews it self.

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

(6) Here hee gives the reason why this Peace was preach'd to both, because the price being paid by one Christ, there is one way and access opened to both Jews and Gentiles, that Gentiles as well as Jews might call upon one Father through one Spirit; and therefore Peace was preach'd to Jews and Gentiles. Here is no∣thing but Grace.

Vers. 19. Now therefore wee are no more strangers and forreigners, but fellow-Citizens with the Saints, and of the houshold of God:

(7) In this hee gathers by way of a Corolary, that the Ephesians are now no more guests or strangers, but Ci∣tizens of the City of the Saints, and of the family of God, which also is the priviledge of all us that be∣leeve.

Vers. 20. And are built upon the foundation of the Apostles and Prophets, Iesus Christ himself being the chief corner-stone,

(8) In which explaining more at large the union of the Ephesians with Christ and the holy Church, hee shews that they are living stones of the Temple of God, as streightly united with other Beleevers, and with Christ, as stones are to the foundation of a building. And here is a graphical description of the Church in its likeness to a Temple; the parts whereof are three. (1) The Church is like to the Temple of God, whose foundation is Christ, not onely upholding the whole building, but also joyning together the several walls, the Jews and Gentiles, and uniting them in himself. (2) The Apostles and other faithful Ministers after them, are the builders, who teach that Christ (who alone is able to bear the whole business of Redemption and Salvation) is the onely foundation of this Temple, and by thus teaching, do edifie and build the Saints up∣on Christ, according to the Doctrine of the Prophets and Apostles. (3) The stones of this Temple are the Elect, or all true Beleevers, who ••re built upon Christ by the preaching of the Truth, amongst whom were these be∣leeving Ephesians.

Vers. 21. In whom all the building fitly framed toge∣ther, groweth unto an holy Temple in the Lord:

Hee proceeds in his allegorical description of the true Catholick Church, and explains four conditions and pro∣perties of the Church, or Temple of God. (1) This Temple is said to bee artificiously made, or fitly compi∣led, because the whole building of the Church and all

its members are then fitly compacted with the greatest wisdome, when Christ and his will is so preached, that every Beleever, hath his proper place and function, ac∣cording to the quality of the gifts of the Holy Ghost, so that some in publick office, some in their private calling, and all in their several places concur to the edification of the whole Temple. (2) This Temple is living, because Christ who is the foundation is living and quickening: and his true members, all Beleevers are living stones, being quickened and preserved in spiritual life by Christ the living foundation. (3) This Temple is vegetable or growing▪ and thriving like a Tree, because the whole building encreaseth by the addition of stones, or conver∣ted Beleevers, and by the nourishment of the Word of God, which all the living stones (as boughs from a tree) draw from Christ by the Holy Ghost, and holding Christ the Head, and being fastened to Christ the root, do con∣tinually grow in holiness. (4) This Temple is rational and spiritual, because it is a holy Temple, that is, not a society of earthly, prophane, and unclean men, but a spiritual society of holy men, as it were a heavenly habi∣tation, in which God truly dwells, is truly known, loved, called upon, and worshiped.

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

Hee applies these to the Ephesians, contracting all the parts of the Argument into one, that the happiness of their condition in Christ might at once appear, that they might know they were Gods dwelling-place, or a part of this Temple, and communicated with the Catholick Church; and that themselves were partakers of the pro∣perties of the Church by the Holy Ghost dwelling in them: from all which wee may conclude, that the Ephe∣sians had so much and so great happiness, that nothing else but Grace could bestow upon them.

CHAP. III.

IN this Chapter the Apostle exhorts the Ephesians, that having overcome the scandal of the Cross of Christ, for the defence of the Gospel, they should constantly perse∣vere in maintaining the Grace of God, that is, that they should stedfastly beleeve, openly confess, and in all streights exactly defend, that wee, elected in Christ through Grace, redeemed through Grace, called through Grace, justified through Grace, indued with Faith through Grace, regenerated through Grace, have all things perfected in us through Grace, that wee are sa∣ved by Grace alone, and shall hereafter bee glorified in Christ through Faith, and not by Works; and that Faith is not of our selves, but is the gift of God, that in the whole business of our salvation Gods Grace alone might have glory. The summe of all is, that they should live without offence, and make proficiency in the Faith of the Gospel.

There are two parts of this Chapter: In the first, lest the Ephesians should bee offended at the scandal of the Cross, and of the Apostles captivity, hee shews them the glory of his Ministery, and of his bonds, to vers. 14. In the second part wee have the Apostles prayer for the Ephesians perseverance and progress in the Faith, un∣to the end.

The chief matter of the first is comprehended in this En∣thymeme. My Ministery and my bonds are a great glory to mee▪ I intreat you therefore bee not offended at my afflictions: The Antecedent reaches to vers. 13. the consequent wee have in vers. 13.

Vers. 1. For this cause, I Paul, the prisoner of Ie∣sus Christ for you Gentiles,

Hee alledges twelve Arguments for the commenda∣tion of his Ministery.

For this cause] Argum. 1. Because I am bound to preach the Truth before described, that the Gentiles as well as Jews may obtain salvation by Faith in Christ, and therefore I am the captive of Christ, or for maintain∣ing the glory of Christ, and of you Gentiles, or for maintaining your right unto salvation with the Jews▪ Therefore you at least should esteem my Ministry.

Vers. 2. If you have heard of the dispensation of the Grace of God, which is given mee to you-wards:

Argum. 2. I am peculiarly appointed by Christ to bee an Apostle of the Gentiles, if yee have rightly under∣stood the dispensation of Grace, or the Evangelical Doctrine, which was committed to mee, that I should preach it unto you: Therefore my Ministery should bee had in estimation by you.

Vers. 3. How that by revelation hee made known unto mee the Mystery (as I wrote afore in few words;

Argum. 3. The knowledge of the Gospel with which I am endued, was most certain, for I received it by ex∣traordinary revelation immediately from God, and not from men: Therefore, &c.

Vers. 4. Whereby, when you read, yee may understand my knowledge in the Mystery of Christ.)

Argum. 4. The measure of my understanding and knowledge, by which I know the revealed Mystery of Grace, is not ordinary, as will manifestly appear to those who attentively read what I have writ in the first and second Chapters of this Epistle: Therefore, &c.

Vers. 5. Which in other ages was not made known to the Sons of men, as it is now revealed unto his holy Apostles and Prophets by the Spirit.

Argum. 5. The Mystery of this Gospel hath not been made known to many, nor so plainly to any age be∣fore us, as it is now revealed by the Holy Ghost to us Apostles and Prophets; to whom God hath extraordina∣rily granted the knowledge of the Scriptures, and of his will touching mans salvation: Therefore, &c.

Vers. 6. That the Gentiles should bee fellow-heirs, and of the same body, and partakers of his Promise in Christ, by the Gospel.

Argum. 6. That part of the Mystery, which is touch∣ing the accomplishment of all the Promises of Grace in Christ, and touching the calling of the uncircumcised Gentiles into the fellowship of the heavenly Inheritance, that they should bee admitted by God equally with the Israelites themselvess into the union of the Israelitish Church, and the participation of Christ by the Faith of the Gospel, without circumcision and other ceremonies; I say, this part was not before manifested: Therefore, &c. Nay, Peter himself who was an Apostle also did not admit this, till hee was taught it by a special reve∣lation, Act. 10.

Vers. 7. Whereof I was made a Minister, according to the gift of the Grace of God given unto mee, by the effectual working of his power.

Argum. 7. The authority committed to mee to dis∣pense this Grace of God, is joyned both with gifts ne∣cessary to an Apostolical function, and with the effectual blessing of God, wheresoever and whensoever I have op∣portunity of preaching: Therefore, &c.

Vers. 8. Unto mee, who am less than the least of all Saints is this Grace given, that I should preach a∣mong the Gentiles the unsearchable riches of Christ.

Agum. 8. The Grace 〈◊〉〈◊〉 mee in calling mee to the Apostleship is so much the more excellent, by how much the more deadly an enemy I was to the Church, and in this respect I am inferiour to all Saints, and by how much the greater the number of the Gentiles is, and last∣ly by how much the more glorious the matter which I preach. viz. the unsearchable riches of the Grace of Christ: Therefore, &c:

Vers. 9. And to make all men see, what is the fel∣lowship of the Mystery, which from the beginning o•• the world, hath been hid in God, who created all things by Iesus Christ.

Argum. 9. The ends of my Ministry are glorious, (1.) That the secret things which lye hid in the counsel of God, should bee brought to light. (2.) That the blinde may bee illuminated to see and understand things re∣vealed. (3.) That all men may know they are to be made partakers of salvation onely by the faith of Jesus Christ, without Circumcision, and the works of the Law. (4.) That all men may evidently see the excellency of Christ, not only as Redeemer, but also as the Creator, by whom as the Church is redeemed, so the world, and all things therein are created: Therefore, &c.

Vers. 10. To the intent that now unto the Principalities and Powers in heavenly places, might bee known by the Church the manifold wisdome of God,

Argum. 10. The use of my Ministry is glorious, be∣cause by it the manifold wisdome of God, in declaring his counsel touching the gathering of a Church out of the circumcised, and uncrcumcised, is more clearly laid open then ever before, even to the holy Angels in hea∣ven, much more to men on earth: Therefore, &c. For the Angels know nothing of the mystery of mans salvation but by the revelation of it to the Church.

Vers. 11. According to the eternal purpose which hee purposed in Christ Iesus our Lord:

Argum. 11. And all this is not come to pass by chance, but according to the eternal purpose of God, which as at first hee determined and established in Christ, so at length hee hath compleated and perfected it in him. Therefore, &c.

Vers. 12. In whom wee have boldness and access with confidence by the faith of him.

Argum. 12. The fruit of this Ministry is glorious, be∣cause by the preaching of the Gospel to Jews and Gen∣tiles beleeving on Christ, there is equally afforded liberty in Christ, of going to God in confidence, and of freely pleading with him, for all our necessities, as with a most loving Father: Therefore my Ministry ought to bee ac∣cepted with you.

Vers. 13. Wherefore I desire that you faint not at my tribulations for you, which is your glory.

From all these fore-going things, as from one ante∣cedent, the Apostle infers this consequent conclusion, That they should not bee offended in his bonds or captivity, that is, they should not faint, nor become weary, or slothfull in the cause of faith for his afflictions, but ra∣ther constantly persevere, and make proficiency therein. To which Exhortation, hee adjoyns two Reasons, (1.) Because hee suffered these afflictions for them, that is, for vouching their priviledges in Christ, and for the confirmation of their faith. (2.) Because his afflictions were a glory to the Ephesians; for from hence 〈◊〉〈◊〉 did ap∣pear how much God esteemed them, in that hee had sent Apostles to them, who should not onely teach them the way of salvation, but also undergo afflictions for to wit∣ness the truth they preached, and for the confirmation of their faith.

The Second Part.

Vers. 14. For this cause I bow my knees unto the Fa∣ther of our Lord Iesus Christ.

The second part of this Chapter contains the Apostles prayer for the Ephesians perse••••rance and progress in the faith of the Gospel: Which prayer doth, and that not obscurely, include an exhortation to perseverance and constancy in faith, there being twelve Arguments couch∣ed in it tending to that purpose, every one whereof pro∣ving that they ought stedfastly to continue in the faith.

For this cause] Argum. 1. To this end I pray every day upon my bended knees, that yee may continue in the faith without offence: Therefore you should cheerfully proceed therein.

Unto the Father] Argum. 2. The God which gives us this grace is propitious and easie to bee intreated, hee is the Father of our Lord, and the Father of all us that are the servants of Jesus Christ, and hee will not refuse to bestow perseverance on us if we pray for it: Therefore you should proceed upon the account of this hope.

Vers. 15. Of whom the whole family in heaven and earth is named.

Argum. 3. Our God, the giver of perseverance, is the Master of the houshold of the Catholick Church a∣dopted in Christ, who equally favours beleeving Gen∣tiles and Jews, and imbraces you his houshold servants who are militant in earth, with the same Fatherly af∣fection, as hee doth the triumphant in heaven, and will have you as well as they named his Sons, not being a∣shamed to receive your weakness and unworthiness into his imbraces: Therefore you should couragiously pro∣ceed in the faith.

Vers. 16. That hee would grant you according to the riches of his glory to bee strengthned with might, by his Spirit in the inner man.

According to the riches] Argum. 4. The mercy of God is rich and glorious, and rejoyceth to advance its glorious greatness, in plentifully bestowing the grace of continuance in faith to those that ask it: Therefore you should boldly seek grace, and hold on in faith.

Strengthened] Argum. 5. Though you are weak and unable to resist the difficulties in the way, yet there is sufficient strength to bee communicated to you from your Father, who is most willing of, and inclinable to your confirmation, wee do not then in vain pray to God for this grace: Therefore, &c.

In the inner] The Apostle intimates by the way••, that there is not so much as in the inner man and inmost fa∣culties of the new-begotten soul, any strength of free∣will, any merit of good work, or any efficacy and power, which will bee sufficient for our perseverance, but that they have need of the Holy Ghost, who must give them both to will and to do, who must furnish them with strength and power to persevere, and of his rich grace, passing by their sins, must constantly maintain, and put forward his own work in them.

Vers. 17. That Christ may dwell in your hearts by faith, that yee being rooted and grounded in love,

Argum. 6. Though you are weak, and the Devil who fights against you bee powerful, yet Christ is more powerful dwelling in you by faith, fashioning you to his own Image, confirming you, and ruling you to the obe∣dience of his own will; and our desires and prayers to God shall not bee wanting, that hee may constantly, and more fully dwell in you. Therefore.

Vers. 18. May bee able to comprehend with all Saints, what is the breadth, and length, and depth, and height.

Argum. 7. The love of God towards you is immutable, being firmly laid as a living root, and sure foundation of the perfecting of your faith, whence therefore you may derive both stability to increase, being perswaded of this love, yee may bee able to persevere most stedfastly in the faith, and I will pray that this perswasion may bee given you: Therefore press forward.

The breadth] Argum. 8. The grace of God offered in the Gospel to bee comprehended by you, in its immense length reaches from eternity to eternity; in its breadth it extends it self to all ages and orders of men; in its depth it descends to the abyss of sin and misery, that it may hale men out: And lastly, in its height it rayseth it self to the highest happiness in heaven; yea this offered grace doth already comprehend you, whereof I wish you a fuller knowledge, that yee may bee more stedfast in faith, till at length in a perfect happiness with all o∣ther beleevers yee may by experience fully know and comprehend this love of God: Therefore hold on, and proceed daily in the obedience of faith.

Vers. 19. And to know the love of Christ which pas∣seth knowledge, that yee might bee filled with all the fulness of God.

Argum. 9. So great is Gods love towards you in Christ, and so great is Christs love towards all his, and towards you, that it can never bee known enough, for it surmounts the understanding of both men and Angels, and of this I wish you a more full knowledge, that yee may persevere stedfast in the Faith.

That yee might bee filled] Argum. 10. All the ful∣ness of God which sufficeth to fill you, and fully to per∣fect salvation, is opened and communicated to you in the Gospel, that yee might bee more and more united to God in Christ by Faith, might more and more partake of ho∣liness, or the divine Nature, and might become more and more blessed, by a more abundant in-dwelling of Christ, till at length yee bee filled with it in the world to come, in which God will bee all in all to your com∣pleat holiness and happiness: which I continually beg of God for: Therefore, &c.

Vers. 20. Now unto him that is able to do exceedingly above all that wee ask or think, according to the power that worketh in us:

Hee concludes his prayer with a thanksgiving, adding Argum. 11. God is both able to give more than wee ask, yea and abundantly more than wee can ask or desire, and also so good and free that hee wills what hee can do; yea hee hath already exercised both his power and his good will in converting us, and also in preserving us: Therefore you should bee encouraged to a stedfast continuance in Faith.

Vers. 21. Unto him bee glory in the Church by Christ Ie∣sus, throughout all ages, world without end. A∣men.

Argum. 12. The everlasting praise of the effectual good will and power of God, to the perfecting of Be∣leevers salvation by Christ, shall bee for ever celebrated in the Church: And you are bound to subscribe and say AMEN with mee unto this Truth: Therefore you should continue and make progress in Faith, glorifying God, unto the end. Some of these Arguments prove that the Saints perseverance is sure and certainly established.

CHAP. IV.

NOw follows the second part of this Epistle, wherein hee gives several Precepts touching holiness of life and manners. There are two parts of this Chapter, in the first hee joyntly exhorts all to the study of Christian Peace and unity in the Church, to vers. 17. In the o∣ther hee gives Precepts to every one severally, touching the ordering and leading of their lives holily, to the end.

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

2. With all lowliness and meekness, with long-suffe∣ring, forbearing one another in love;

3. Endeavouring to keep the union of the Spirit in the bond of Peace.

As for the first, having begun with a grave entreaty, and a general exhortation to a holy conversation (which indifferently concerns all things that follow) viz. that they should bee holy as God, who called them was holy, vers. 1. Hee descends to a particular exhortation unto the study of peace and unity, laying down seven special virtues which are necessarily required to preserve the unity of the Church, that so concord might abound in all its members. The (1) is Humility, to which pride is op∣posite. (2) Gentleness, to which cruelty is opp••site. (3) Quietness of mind, or easiness to bee pleased, to which is opposed rashness or a readiness to bee angry. (4) Forbearance, to which revenge is opposed. (5) Cha∣rity (whence hee would have the rise of all other virtues especially forbearance) to which is opposed hatred of ones neighbour, and self-love, and without these virtues it is not possible to maintain the unity of the Church, vers. 2. The (6) Virtue is the unity of the Spirit in the Faith, and in its opinions touching things belonging to Religion. (7) Peace or external concord; and if these precede, both the spiritual and external unity of the Church will bee easily preserved, it being one and the same labour to keep it and these virtues.

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

The Arguments for this exhortation are fifteen. Argum. 1. The Church is one body made up of divers members▪ Therefore you should study the Churches unity and concord.

One Spirit] Argum. 2. The Holy Spirit is one, by whom the whole body is quickened and governed: Therefore, &c.

One Hope] Argum. 3. All are called to one hope of their calling, that is, to the same eternal happiness▪ Therefore, &c.

Vers. 5. One Lord, one Faith, one Baptisme,

Argum. 4. There is one Lord of us all, even Christ, whom wee are all bound to obey, and who should not bee divided in his members: Therefore, &c.

One Faith] Argum. 5. There is one Faith, or one Doctrine which is to bee beleeved, and such also is that saving gift of Grace, viz. justifying Faith by which wee beleeve: Therefore the unity of Beleevers should bee preserved.

Baptisme] Argum. 6. There is one Baptisme, both in respect of the sign and the thing signified, confirming us all in the fellowship of one mystical body.

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

Argum. 7. Wee have all one God, who requires that those that worship him should bee unanimous, and wee have all one Father, whose will is that his Sons should bee linked together in a brotherly love, who in excellency infinitely surmounts all, who in his provi∣dence sustains and governs all, and who in a special manner by Grace dwells in all the Elect: Therefore you ought diligently to practize concord among your selves.

Vers. 7. But unto every one of us is given Grace ac∣cording to the measure of the gift of Christ.

Argum. 8. How different soever our gifts are, yet the unity of the Church should not therefore be •• broken, but rather maintained, because Grace is given to every one according to the measure of the gift which Christ thought fit to bee given: Therefore, &c.

Vers. 8. Wherefore hee said, when hee ascended up on high, hee led captivity captive, giving gifts unto men.

Hee confirms this Argument touching gifts and the different measure of them, from the testimony of Psal. 68. where there is a Prophecy, first, of Christs As∣cension, then of his Triumphing over his enemies, the Devil, Death and Sin; and lastly, of his bestowing gifts for the use of the Church.

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

From this Prophecie of Christs Ascension, the Apostle proves that wee must first necessarily presuppose Christs preceding humiliation, that is his incarnation, and his a∣basement of himself unto the common infirmities of the flesh, unto the suffering of both soul and body, and un∣to burial: Whence is hinted. Argum. 9. For the preservation of the Churches unity.

Christ descended into the lower parts of the earth (by this very phrase David describes his conception in the womb, Psal. 139.18.) and also ascended again, for the gathering of the Church into one, and uniting it to God▪ Therefore, &c.

Vers. 10. Hee that descended is the same also that as∣cended up far above all heavens, that hee might fill all things.)

From the same prophecie hee gathers that Christ God who descended to bee incarnate, or that hee might take flesh, was not made another, or any other person when hee ascended as God incarnate, or having taken flesh up∣on him; that the humane nature assumed, did not add a∣ny thing to the constituting or perfecting the person of the Son of God, but onely was taken into the unity of the person: and therefore Christs descending and ascen∣ding was the same, even as hee that puts on a garment is the same as hee was when naked. Furthermore com∣ing to shew the end of his Ascension hee adds,

Argum. 10. Christ ascended into Heaven, that hee might accomplish all things which were to bee accom∣plished, viz. that hee might gather and preserve the Church, and communicate unto it, what was necessary for it: Therefore, &c.

Vers. 11. And hee gave some, Apostles: and some, Prophets: and some, Evangelists; and some, Pa∣stors and Teachers;

Hee in part shews how Christ hath accomplished all things, as much as is sufficient to his purpose, by ennu∣merating the several orders of Ecclesiastical Ministery, some temporary and extraordinary, as Apostles, Pro∣phets, Evangelists ordained for the laying the founda∣tions of all Churches; some ordinary and perpetual, as Pastors and Teachers, instituted for the continuing of the Church.

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

Argum. 11. From the end and use for which Christ did bestow these offices and gifts. (1) That the Saints might bee restored even as members loosened and out of joynt set and brought to their proper place. (2) That the Ministers avoiding idleness, and tyrannizing go∣vernment, should follow the work of their Ministery, that so every of the Elect, as straying sheep might bee brought home to Christ their Shepheard and abide in him. (3) That the whole body of the Church might bee e∣dified and built up; and every one make proficiency in Faith and Holiness, and to this purpose Christ appointed Offices in the Church, that by the help and Ministery of men, all the Saints might so grow up together, as to con∣stitute one mystical body of Christ: Therefore, &c.

Vers. 13. Till wee all come in the unity of the Faith, and of the knowledge of the Son of God, unto a per∣fect man, unto the measure of the stature of the ful∣ness of Christ.

Argum. 12. From the term of the duration of the Ministery. This Ministery must continue until all wee Elect come unto the unity of the Faith and the Know∣ledge of Christ, that is, not onely until wee bee united to Christ by Faith and Knowledge which is of Faith, but also until all wee that are redeemed, or that are elect∣ed, as many as do live or shall live, I say, until wee all come one after another, to a present Knowledge in an immediate vision, or to a perfect regeneration, and in∣corporation in Christ, when all the Elect being now united and perfected, shall constitute one Mystical Christ, who shall bee every way compleat and perfect, and attain his full stature, which shall bee in the re∣surrection: Therefore for this end and purpose that this business may bee advanced, wee should strive for uni∣ty and concord.

Vers. 14. That wee henceforth bee no more children, tossed to and fro, and carryed about with every wind of Doctrine, by the sleight of men, and cunning craf∣tiness whereby they lye in wait to deceive:

Argum. 13. From another end of the institution of the Ministery. Christ appointed the Ministery, that wee should not bee alwaies children, ignorant of those things which wee ought to know, that wee should not bee wavering and inconstant, tossed with the wind of contrary Doctrines, that wee should not bee separated from Christ and his Church through unsetledness in Faith; that wee should not bee deceived by the subtil∣ty, deceit, and treacherous seducing of corrupt men: Therefore for the furtherance of this end, wee should as much as in us lyes, endeavour the unity of the Church.

Vers. 15. But speaking the Truth in love, may grow up into him in all things, which is the Head, even Christ:

Argum. 14. From the third end of the institution of the Ministery. Christ ordained the Ministery in the Church, not onely that wee might shun seducing, but al∣so that wee might follow the Truth of the heavenly Doctrine with charity, and so by truth and charity wee might thrive in all virtues into one Christ mystical: Therefore for this end wee should study the unity of the Church, and charity, that Christ our Head might appear excellent among us, and wee, who cannot otherwise en∣crease, should become strong and mighty in him.

Vers. 16. From whom the whole body fitly joyned to∣gether, and compacted by that which every joynt sup∣plieth, according to the effectual working in the mea∣sure of every part, maketh encrease of the body unto the edifying of it self in love.

Argum. 15. Taken from the description of Christ mystical, or of Christ and the Church, wherin by a si∣militude of the natural head and body, hee illustrates what hee said touching encrease in charity, and the know∣ledge of the Truth, to the advancing the glory of Christ, and the good of the Church: In this description hee shews,

(1) That the whole body of the Church depends up∣on Christ as its head and original, and from him all the nourishment of its body, that is, all saving Truth, toge∣ther with the living Spirit of Christ, is derived upon all its true members, so that no man knows any thing unless hee bee taught by Christ.

(2) That for the diversity of the gifts of the Spirit, of the offices, and of the condition of every member of the Catholick Church, the body should bee fitly framed, or composed in the most beautiful and most befitting or∣der, and should bee tyed to him, and joyned in him by the most strict bond of the Spirit of Faith and of Love, also by the several relations, partly betwixt Christ and us (such as are of the Head and Members, the Bride∣groom, the Advocate, the Surety, &c.) Partly betwixt one another (such as are the relations of Brethren and Sisters, of co-heirs, of Pastors and the Flock, of Pa∣rents and Children, &c.) by all which wee are daily tyed more strictly to Christ, and among our selves.

(3) That there are several bands for the administra∣tion of nourishment, through which, as through chanels, or veins, the knowledge of saving truth, faith, experi∣ence and power are conveyed by Christ, in the several functions and offices in the Church; in which are the Apostleship, Pastorship, Eldership, &c.

(4) That the meer Administration or Ministration is in the members: for the dispensation of a blessing, of power and virtue, depends immediately on Christ alone.

(5) That a distribution among the members is neces∣sary, who in regard of their finite measure and capacity have need of mutual communication, that they may mu∣tually edifie one another.

(6) That encrease is to bee had by the effectual ope∣ration of the same Head Christ in the Ministration, and by the mutual communication of the members among themselves.

(7) That for the measure and capacity of every member, every one doth encrease, and make progress in the life of God, in holiness, in true Religion, as it pleaseth the Lord to distribute to every one.

(8.) That that increase onely is profitable, and by the vertue of Christ advantagious, which adds some∣thing to the whole body, and brings something to the Church in general, but not that increase which seems to profit some members with the hurt of others, or some Churches with prejudice to others.

(9.) Lastly, That this communication of knowledge, and of the Christian Doctrine, and the edification of the body, is effected by the love of the members to one another, and without love it cannot bee done. Hence the Argument: As it is in the natural and organical body, so in the Church, Christ who is the head of the Church bestows not the same, but divers gifts upon his members, distributing to every one, as the place which it bears in the body requires, that by this means the whole may grow, whilest the several members every one in its place, uses its gifts to the common good, which cannot be done unless there bee concord: Therefore for this pur∣pose every one should carefully endeavour the concord and unity of the Church.

The Second Part.

Vers. 17. This I say therefore and testifie in the Lord, that yee henceforth walk not as other Gentiles walk, in the vanity of their minde.

18. Having the understanding darkned, being aliena∣ted from the life of God, through the ignorance that is in them, because of the blindness of their heart:

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

Now follows the second part of this Chapter, in which hee gives seven Precepts for the holy leading of the life of every one of them severally taken.

Precept 1. That they should not any longer walk as other Gentiles, but as became those who were effectu∣ally called from the state of sin, unto Christ. The Rea∣sons of this Precept or Exhortation are four.

I say] Reas. 1. I who am an Apostle by authority gi∣ven mee of God, do earnestly beseech you for the Lords sake, to whom you must give an account if you neglect and despise this my earnest desire.

In the vanity] Reas. 2. From the miserable condition of the Gentiles, and of all those that are unregenerate; which condition is couched in these seven particulars: (1.) That they were led by a vain minde, which doth not dictate any thing certainly in divine things, nor directs humane actions to any profitable end, vers. 17.

Darkned] (2.) That the reason of unregenerate Gentiles, in things pertaining to God and happiness, is darkned and blinded. (3.) That they are alienated from the spiritual life of God, and from all communion with God. (4.) That they have no saving knowledge of God, but are quite ignorant of God as to salvation, or as hee is in the Church revealed in Christ. (5.) That they have a heart hardened by natural, voluntary, and judicial obduration; for when they do willingly harden themselves in sin, they are also by the just judgement of God, further hardened in sin, and the blindness of their mindes, vers. 18.

Past feeling] (6.) That being buried in unsensible∣ness, and griefless quietness, they do not any more fear sin, or feel the natural bitings of conscience. (7.) That the Gentiles are freely, and unrestrainedly carried away in the lust of sinning, not onely to a meer desire, but also to a full commission of all uncleanness with greediness, and to follow their pleasures with an unsatisfiable desire and study to fulfill them, vers. 19. Hence the second Reason holds good, the condition of all other Gen∣tiles is most miserable: Therefore walk not as they do.

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

21. If so bee that yee have heard him, and have been taught by him, as the truth is in Iesus.

Reas. 3. The knowledge of Christ, or the Doctrine of faith in Christ, in which you are instructed, and which you have learned, requires another manner of life from you, than that which the Gentiles follow: Therefore you should not imitate them, vers. 20.

If so bee] Hee limits the former Reason, and re∣strains it to the truly regenerate, who have sincerely and truly heard Christ, and are effectually taught by his Spirit what that true holiness in Christ is, what that right manner of living prescribed by Christ is, and how great the virtue and spiritual power in him is to make his true and genuine Disciples live according to his orders (I say) with these at least the former Reasons will bee va∣lid, vers. 21.

Vers. 22. That yee put off, concerning the former con∣versation, the old man, which is corrupt according to the deceitful lusts:

23. And bee renewed in the spirit of your minde:

24. And that yee put on the new man, which after God is created in righteousness and true holi∣ness.

Reas. 4. The Doctrine of Christ doth expresly re∣quire of beleevers that they perform these three things. (1.) That following repentance, they should more and more put off, and lay aside the old man, or that corrupt nature, which shewed it self in their former conversa∣tion, which corrupt nature, or old man is daily made worse, and more corrupt through deceitful lusts, and so it doth more and more corrupt and destroy man, vers. 22. (2.) That they should bee more and more renewed in the spirit of their minde, that is, that beleevers should do their endeavour, through the Word and Spirit of God, to make their understanding more and more spi∣ritual, which of its own nature is repugnant to the wis∣dome of God, and argues against it. (3.) That be∣leevers should put on the new man, or should study to manifest and declare in themselves the actions and qua∣lities of the new creature, renewed after the Image of God, and therefore should carefully yeeld obedience to the divine Law in those things which respect God and their neighbour. Hence the Argument is thus, The Christia•• ••octrine requires of you that putting off the manners o•• the old man, your minde being renewed, you should study to approve your selves new creatures, in the exercise of righteousness and holiness. Therefore you should not walk as other Gentiles.

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

Prec. 2. In this hee doth particularly command them to lay aside the custome of lying, and to speak the truth; and alledges one reason for this exhortation or com∣mand, viz. because we are, as it were members one of ano∣ther, therefore as it is in the natural body, where, if the members should defraud one another, it would bee a Monster; so wee should account it in the Church, when those that profess the faith deceive one ano∣ther.

Vers. 26. Bee yee angry and sin not, let not the Sun go down upon your wrath:

27. Neither give place to the Devil.

Prec. 3. Touching refraining from anger, whether it bee unlawful or lasting. Sin not by being angry, that is, bee not too soon, or too long angry, do not favour anger in your souls, nor suffer it to sleep with you, but bee sure to observe a measure even in lawfull anger, and if any unlawfull anger chance to overtake you, which indeed very often falls our, I counsel you presently to forbear, and leave it off.

To the Devil] The reason of this Command is from the damage which they might otherwise receive. If they did shew any liking to anger, they would give way to the Devil to tempt and egge them on to sin more, to whom

they should not at all give place, either in the allowance of this or any other sin.

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

Prec. 4. Touching their laying aside the custome of stealing and fraudulent dealing. And the reason of this Command is, because it is far better they should betake themselves unto labouring with their hands, that so they might bee able to help themselves, and releeve others ne∣cessities, than to steal.

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

30. And grieve not the holy Spirit of God, whereby yee are sealed unto the day of Redemption.

Prec. 5. To take heed of the faults of the tongue. That they should not speak filthy, hunful, or unprofitable things, which neither make for the glory of God, nor for their own, or others advantage; and on the other side, that they should speak those things which were honest, and which did tend to the edification of their Neigh∣bour.

And grieve not] Hee adds the reason of the Com∣mand, lest the Holy Ghost, which dwelleth in you, should bee grieved with your corrupt and filthy speeches. Hee urges this reason, and renders it more strong, and weighty, in that by the Holy Ghost they were sealed to the day of Redemption, and by his presence, they were in a manner noted and marked for Gods proper and pe∣culiar ones, that in the day of their perfected redemption, which is the day of resurrection, they may bee brought into Gods Mansion-place: Therefore they ought to shew their thankfulness to this Spirit in another manner, than by thus offending him with their uncleanness.

Vers. 31. Let all bitterness and wrath, and anger, and clamour, and evill speaking, bee put away from you, with all malice.

Prec. 6. In which hee forbids bitterness, and rancour of minde, and wrath, and clamour, and evill-speaking, and all kinde of roughness, and malice, or frowardness towards their neighbour.

Vers. 32. And bee yee kinde one to anot••••••, tender-hearted, forgiving one another, even as God for Christs sake hath forgiven you.

Prec. 7. In which on the contrary hee commands mu∣tuall mercy, friendship, and forgiving one anothers faults. To which is added the most weighty reason, be∣cause God in Christ hath forgiven you your sins, and hath shewn abundance of grace to you in Christ: There∣fore you should be bountiful and merciful to one another.

CHAP. V.

THere are two parts of this Chapter, the former contains nine general Precepts touching the practice of holiness, which indifferently concern all beleevers, to vers. 21. The latter contains four more special Pre∣cepts touching Oeconomical, or houshold offices, unto the end.

Vers. 1. Bee yee therefore followers of God as dear children.

Precept 1. Touching holiness in general, That they should study to imitate God in holiness: The reason is, because yee are the beloved Sons of God: Therefore you should imitate God your Father, who is holy.

Vers: 2. And walk in love, as Christ also hath loved us, and hath given himself for us, an offering, and a sacrifice to God for a sweet smelling savour.

Prec. 2. That they should walk in mutual love; hee adds the reason thereof, because Christ hath so loved us, that hee offered himself a sacrifice for us, that God might forgive us our sins; the power of this sacrifice ap∣pears in this, that it hath pleased and appeased God to∣wards us: These two Precepts also may serve to confirm the preceding exhortation in the end of the former Chap∣ter, concerning forgiving one anothers faults.

Vers. 3. But fornication, and all uncleanness, or cove∣tousness, let it not bee once named amongst you, as becometh Saints.

Prec. 3. That they should beware and avoid fornica∣tion, and all kinde of uncleanness and covetousness, yea that they should not bee so much as named among them without detestation, much less committed: The reason thereof is, because it becomes Saints thus to carry them∣selves, who have devoted themselves to the service of the most holy God.

Vers. 4. Neither filthiness, nor foolish talking, nor jeast∣ing, which are not convenient, but rather giving of thanks.

5. For this yee know, that no Whoremonger, nor un∣clean person, nor covetous man who is an Idolater, hath any inheritance in the Kingdome of Christ, and of God.

6. Let no man deceive you with vain words, for because of these things cometh the wrath of God upon the children of disobedience.

Prec. 4. That they should avoid filthiness of speech, foolish talking, and scoffing. Of these two Precepts, hee gives five Reasons.

Which are not] Reason 1. Because filthy speech doth not at all become Saints.

But rather] Reas. 2. Because wee have other matters of joy afforded us to take up our talk with, viz. Thanks∣giving for Gods benefits, vers. 4.

This yee know] Reas. 3. Because uncleanness and co∣vetousness are excluded from the Kingdome of heaven, which is called God the Fathers and Christs, because it is a Kingdome common to both.

Idolater] Reas. 4. Because covetousness is Idolatry, substituting the creature in the place of the Creator. Wee may understand the same of other vices, vers. 5.

No man] Reas. 5. Because whoever are addicted to these vices, are reckoned among the sons of disobedience, or Rebels against God, and shall feel the most heavy wrath of God, whatever Seducers may say to the con∣trary, vers. 6.

Vers. 7. Bee not yee therefore partakers with them.

Prec. 5. This hee adds as an inference, wherein hee generally disswades them from partaking in these afore∣said vices, and all others wherewith the sons of disobe∣dience defile themselves. The Reasons hereof are eight: The first went before, lest they bee made partakers of the future wrath hanging over the disobedient.

Vers. 8. For yee were sometimes darkness, but now are yee light in the Lord, Walk as children of light.

Reas. 2. From their changed condition, because before your conversion to faith, you were slaves and bond-men to ignorance and wickedness, but now in Christ yee are beautified with the light of wisdome and holiness, that yee should commend this light to others (where hee gives a hint of the same Precept affirmative∣ly, viz. That they should not walk as the sons of dark∣ness, but as the sons of light, obeying the word of God, which affords light to the right ordering of our lives) therefore you should not bee companions of the ob∣stinate.

Vers. 9. (For the fruit of the Spirit is in all goodness, righteousness, and truth.)

Reas. 3. Because the fruit of the Holy Ghost, by whom yee are translated from darkness to light, consists in goodness, righteousness, and truth: Therefore yee should bring forth these fruits, and not bee companions of the obstinate, in the fruits of the flesh.

Vers. 10. Proving what is acceptable unto the Lord.

Reas. 4. In which hee explains the Precept touching walking in the light, Because endeavouring to walk as Sons of the Light, yee may experimentally know, and certainly try what is acceptable to God, what not: There∣fore bee not yee, by walking in darkness, of the fellowship of the disobedient.

Vers. 11. And have no fellowship with the unfruitful works of darkness, but rather reprove them.

Reas. 5. Here also the Precept is repeated and ex∣plained. Because walking as the Sons of Light, yee will not onely not partake of the sins of others, but by the example of your holy life you will condemn the sins of o∣thers: Bee not yee therefore their companions, but ra∣ther abhor their manners.

Vers. 12. For it is a shame even to speak of those things which are done of them in secret.

Reas. 6. Because the works of darkness, which the rest of the unconverted Heathens secretly commit, for their filthiness are not worthy of a Christians ear: Therefore you ought not to have any intercourse with their sins, but rather reprove them, as the Sons of Light.

Vers. 13. But all things that are reproved, are made manifest by the Light: for whatsoever doth make ma∣nifest, is Light.

Reas. 7. Because the rebuke of secret sins, which is given by your openly-declared holy life, doth prick the consciences of the wicked, and doth manifest that their works are evil: and this doth very much conduce to their conversion; for thus it brings them to the knowledge of themselves.

Is Light] Hee confirms this reason, and proves that an holy life is Light. Because it hath the property of Light, so far as it manifests to the wicked, that their works are evil.

Vers. 14. Wherefore hee saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee Light.

Reas. 8. Confirming the former. Because the voice of the Holy Ghost in the Scriptures, or the Prophetical and Apostolical Doctrine, both taken together, have this tendency and drift, that those that sleep and are dead in sins, should bee raised to repentance, and come unto Christ by Faith, that so they may bee enlightened and saved by the Light of Christs Grace: Therefore all the Sons of Light ought both in words and deeds to commend this Doctrine to others, and propagate it to the salvation of others, shunning in the mean while all intercourse with sinners.

Vers. 15. See then that yee walk circumspectly, not as fools, but as wise;

Prec. 6. Making for the observation of the former. That they should take care to walk accurately, as becomes those who are indued with the Wisdome of God revea∣led in the Gospel, and not being deceived, decline from the way, as those who are ignorant of Gods Will.

Vers. 16. Redeeming the time, because the daies are evil.

Prec. 7. Having the same drift. That they should not suffer their time to bee spent in idleness and plea∣sures, and to pass unfruitfully, but with the loss of plea∣sures, or of sluggish idleness, or unprofitable business, they should take hold of, and as it were redeem oppor∣tunities of well doing: Hee gives the reason, Because the times are full of dangers, through the malice of men, who (no one knows how soon) may take away their li∣berty, goods, yea life it self, and deprive them of all op∣portunity of doing good.

Vers. 17. Wherefore, bee yee not unwise, but under∣stand what the Will of the Lord is.

From this reason hee inferrs a conclusion: There∣fore (saith hee) bee wise, and not fools, observing what God requires of you, that yee should perform it diligently without delay, while time is afforded.

Vers. 18. And bee not drunk with Wine, wherein is excess: but bee filled with the Spirit:

Prec. 8. Forbidding them to bee drunk with Wine, or any other drink. The reason is, because in this drunkenness is the destruction of estates, credit, body and soul.

Bee filled] Prec. 9. This is delivered by way of Anti∣thesis; that rather they should bee filled and exhilerate themselves with the saving water of the Holy Ghost, that is, they should strive to abound in the experience of joy, which is from Gods Spirit: in which fulness there is no excess.

Vers. 19. Speaking to your selves in Psalms and Hymns, and spiritual Songs, singing, and making melody in your heart to the Lord,

The reason of the Precept is from those better fruits which spiritual joy produceth, such are all sorts of spiritu∣al Songs, especially those which are in the holy Scriptures, with which they should mutually edifie one another, and glorifie God from their heart or spiritual affection. A Psalm is a sacred song in general, especially that which is by playing on the harp. A Hymn properly contains Gods praise. An Ode or Song, is a common name.

Vers. 20. Giving thanks alwaies for all things unto God and the Father, in the name of our Lord Ie∣sus Christ,

Hee shews the special use and end of Christian Songs, that wee should alwaies, in what condition soever wee are, through Jesus Christ, give thanks to God our Fa∣ther for all his benefits.

The Second Part.

Vers. 21. Submitting your selves one to another, in the fear of God.

The second part of this Chapter follows, wherein that hee may descend to oeconomical Precepts, hee premises an exhortation touching submission to one another in general, that still keeping that order which God had placed them in, they should each one in his office help one another; for where-ever there is love, there will bee care to serve one another: Hee adds in the fear of God, because it is requisite that from this fountain should flow sincere obedience of this Precept from the heart, to the glory of God; for is is onely the fear of Christ which can bring our fierceness into subjection, that wee should not refuse the yoak, and can bring down our pride, that wee should not bee ashamed to serve our neighbours.

Vers. 22. Wives, submit your selves unto your own Husbands, as unto the Lord.

Now follow the oeconomical Precepts. (1) That Wives should bee in subjection to their own Husbands, chastly, sincerely, and in lawful things. The reasons whereof are four.

As unto the Lord] Reason 1. Because Christ com∣manded that the Wife should bee subject to her Hus∣band, and accounts of that subjection as if shee yeelded obedience to himself, and in like manner looks upon the Wives rebellion against her Husband, as rebellion against himself.

Vers. 23. For the Husband is the Head of the Wife, even as Christ is the Head of the Church: and hee is the Saviour of the body.

Reas. 2. Because the Husband is in honour and autho∣rity over the Wife, as the head is over the body. There∣fore it is meet that the Wife ••••ould bee in subjection to him.

As Christ] Reas. 3. Because 〈◊〉〈◊〉 will have the Hus∣bands authority over the Wife to ••ee a similitude of Christs authority over the Church.

And hee is] Reas. 4. The same similitude is illustra∣ted. As Christ is the Head of the Church for its good: so the Husband is the Head of the Wife for her good, whom hee ought in all things to defend, ch••rish and

comfort: And as it is expedient for the Church to bee o∣bedient to Christ; so it is for the Wife to bee obedient to her Husband.

Vers. 24. Therefore as the Church is subject unto Christ, so let the Wives bee to their own Husbands, in every thing.

From these reasons hee inferrs the conclusion: that it is necessary for the Wife to bee obedient to her Hus∣band in all things, which hinder not her due subjection unto God and Christ.

Vers. 25. Husbands love your Wives, even as Christ also loved the Church, and gave himself for it.

Prec. 2. Which is given to men, that they should love their Wives; the reasons thereof are five.

As] Reas. 1. From the example of Christs love to∣wards the Church, which love the Apostle commends from these four marks.

(1) That Christ out of his love offered himself for the Church which was then lost.

Vers. 26. That hee might sanctifie and cleanse it with the washing of water, by the Word;

(2) That hee loved his Church, and offered him∣self for it, to the end that hee might sanctifie it, or of a prophane and impure Church make it a holy one.

Washing] (3) That Christ doth effectually cleanse his Church by virtue of his blood, and of his free pro∣mise, which hee applies to us by the ordinary means of Baptism, and of the Word, as by instruments of his Spi∣rit, ordained for the confirmation of Faith, and the com∣munication of virtue.

Vers. 27. That hee might present it to himself a glo∣rious Church, not having spot or wrinckle, nor any such thing; but that it should bee holy and without blemish.

(4) That hee hath loved his Church for this end, that hee might at length present it glorious in Heaven, without any mark or token either of sin or misery, and hee will ever prosecute this his work till hee hath brought it to pass.

Vers. 28. So ought men to love their Wives, as their own bodies; hee that loveth his Wife, loveth him∣self.

Reas. 2. Of the Precept given to men touching lo∣ving their Wives. Because Wives are the bodies of their own Husbands, according to that Law of God, They two shall bee one flesh.

Hee that loveth] Reas. 3. Because hee which loveth his Wife, loveth himself, and performs the office of love unto himself, for that love of a mans own Wife, doth every way redound to the Husbands good.

Vers. 29. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the Church:

Reas. 4. Because it is as unnatural to a Wife and good Husband not to love his Wife, as it is to hate his own flesh, and it is as agreeable to reason, to favour and make much of his Wife, as it is to regard his own flesh.

As] Hee confirms and illustrates this reason by the example of Christ, which hee wills us alwaies to have in our eye, as the most perfect example of love.

Vers. 30. For wee are members of his body, of his flesh, and of his bones.

Hee proves that Christ loved us as his own flesh, and that it was not possible for him to hate us, but hee was as it were constrained out of love to maintain and che∣rish us: because wee are members of his body, flesh of his flesh, and bone of his bone, that is, wee are as nearly joyned to him, as Eve was to Adam: for what Eve owed to Adam in the flesh, wee owe to Christ in the regeneration of our spirit, and much more. In the forming of Eve, Adam lost onely one rib: but in the reforming of the Church, Christ lost his life. Onely the matter of Eve was from Adam: but the Church hath from Christ its natural formation, and spiritual re∣formation, in respect of both the body and soul of every member.

Vers. 31. For this cause shall a man leave his Father and Mother, and shall bee joyned unto his Wife, and they two shall bee one flesh.

Reas. 5. Where hee proves both that the Church owes its beginning to Christ; and that Husbands ought to love their Wives, even from the institution of mar∣riage, which requires that by reason of the streight knot between Husband and Wife, a man shall leave Father and Mother, and bee joyned to his Wife, and they two shall bee united into one flesh, by the bond of wedlock, by which they now have a mutual right to, and power over one another: the words of this institution have a typical sense: for God, in that saying, Gen. 2.23. Thou art flesh of my flesh, and bone of my bone, intended to represent the union of Christ, and the Church, and to shew that wee are bone of Christs bone, and flesh of Christs flesh, that is, that wee are most nearly united to Christ, because in the speech of Adam to Eve, it was prefigured, that Christ (as hee was one flesh with us, and made us one flesh with himself by a spiritual wed∣lock) did as it were leave his own Father (laying a∣side after a manner that glory which hee had with the Father, abasing himself when hee was in the form of God, and taking upon him the form of a servant.) Also it was prefigured that Christ should leave Mary his Mo∣ther, that by dying hee might buy the Church to bee his Spouse, with which hee would bee one flesh.

Vers. 32. This is a great mystery: but I speak concer∣ning Christ and the Church.

The Apostle viewing this last thing, not the carnal wedlock, but the union of Christ with the Church, calls it a great mystery: and lest any one should otherwise understand his saying, hee signifies in express words, that hee doth not speak this of the mystery touching the carnal marriage of Husband and Wife, but concer∣ning the spiritual conjunction of Christ and the Church, which is made by virtue of the Spirit, not of the flesh, by Faith, and not by any natural bond or tye.

Vers. 33. Nevertheless, let every one of you in parti∣cular, so love his Wife even as himself, and the Wife see that shee reverence the Husband.

Letting the mystery pass, hee returns to the Precepts touching the duties of Husband and Wife, and in the last place adds Precept 3. wherein hee reduces all the duties of the Husband to sincere love, such as is the love wherewith hee loves himself, and this love hee presses upon them; On the other side hee reduces all the duties of the Wife to fear, and reverence towards her Hus∣band, that shee offend him not, but indeavour in the Lord to please him in all things.

CHAP. VI.

HEE proceeds to give Precepts touching oeconomi∣cal and common Christian duties. There are two parts of the Chapter: The first contains four Precepts touching oeconomical duties, to vers. 10. The other is the conclusion of the Epistle, containing some common duties, unto the end.

Vers. 1. Children, obey your Parents in the Lord: for this is right.

Precept 1. to children, that they should honour their Parents, and yeeld reverence and obedience to them in all things, so far as is possible, and pleasing to God: the reasons hereof are four.

(1) Because it is required by all Law both of God, and of Nature, that children should obey their Pa∣rents.

Vers. 2. Honour thy Father and thy Mother (which is the first Commandement with Promise.)

Reas. 2. Because the obedience of children is express∣ly

mentioned in the Commandements, as a part of ho∣nour due to Parents, and commanded in the Law.

Which is] Reas. 3. Because this is the first command which hath a particular promise particularly apply∣ed.

Vers. 3. That it may bee well with thee, and thou mayest live long on the earth.

Reas. 4. Because the obedience of children towards their Parents, conduces to the childrens good, and hath a special blessing, the lengthening of temporal life: which Promise is either simply fulfilled, or else by change of the benefit, for one much better, of a better life.

Vers. 4. And yee Fathers provoke not your children to wrath; but bring them up in the nurture and ad∣monition of the Lord.

Prec. 2. Touching the part and duty of Parents to∣wards their children, that on the one side, by too much severity towards their children, they abuse not their Fa∣therly power (lest they drive their childrens affection from them) and on the other side, that by too much in∣dulgence, they do not nourish any childish malepertness in their children, but that rather they strive to correct their vices, and instruct them in good manners in the fear of the Lord.

Vers. 5. Servants bee obedient to them that are your Masters according to the flesh, with fear and trem∣bling, in singleness of your heart, as unto Christ:

Prec. 3. Of the duty of Servants towards their Ma∣sters: the parts whereof are six. (1) That they obey their Masters, acknowledging their external servile condition to bee from God, and that they are not freed from a political servitude by Christ, who neither takes away, nor changes Governments. (2) That they remem∣ber that their Masters are not Masters of their conscien∣ces, but of the flesh or outward man, and in things which concern this life. (3) That they serve them in re∣verence, and in fear of their anger. (4) That laying a∣side deceit, they deal truly and sincerely with their Ma∣sters. (5) That they serve them with reference to Christs command, and so in obeying them they will serve Christ.

Vers. 6. Not with eye-service, as men-pleasers, but as the servants of Christ, doing the Will of God from the heart:

5. With good will doing service, as to the Lord, and not to men:

(6) That without flattering deceit, they take care of their Masters business, no less in their absence, than when they are present to over-look them, and not onely that they may please their Masters, but that they may please God. Lastly, That they serve, not out of self-love, or meer fear, but out of good will, as those that serve God, and not men: for hee serves God, who obeyes him commanding him to serve his Master.

Vers. 8. Knowing that whatsoever good thing man doeth, the same shall hee receive of the Lord, whe∣ther hee bee bond or free.

Besides the Arguments which are tacitly couched in what went before, to confirm this Precept, hee adds the hope of reward, which they shall receive from God, who liberally rewards the works of his servants whether they bee free or bond in the flesh.

Vers. 9. And yee Masters do the same things unto them, forbearing threatning: knowing that your Master also is in Heaven, neither is there respect of persons with him.

Prec. 4. Concerning the duty of Masters towards their servants. That proportionably making use of the same virtues, they should exercise their masterly power over their servants after a Christian manner: and par∣ticularly that they should bee moderate in threatnings, lest they rule tyrannically over them.

Knowing] Hee adds two reasons. (1) Because they have the Lord above them, who is able to revenge their weak tyranny. (2) Because God is just, who doth not respect the person of the Master or servant, but beholds the cause and work of both according to equity.

The Second Part.

Vers. 10. Finally my Brethren, bee strong in the Lord, and in the power of his might.

The other part of the Chapter contains the conclusion of the Epistle; which hath in it four points. In the first hee exhorts them to constancy in Faith and Holiness of life, and to put on the spiritual armor against our ene∣mies, with whom wee must grapple as long as wee live, Brethren (saith hee) bee yee strengthened in the Lord. The Arguments to press on this Exhortation are three.

Argum. 1. Because they have communion with the Lord, in whom is power and strength, in whom, if yee continue by Faith, and make use of his Grace, hee will bee ready to help you, with his power and effectual ope∣ration; that so you will both dare to venture on, and bee able valiantly to oppose all your enemies and hinde∣rances: Therefore bee yee strengthened in the Lord.

Vers. 11. Put on the whole Armour of God, that yee may bee able to stand against the wiles of the De∣vil.

Argum. 2. Because you are armed with all sorts of weapons, which are necessary for your war; which wea∣pons hee exhorts them to put on, that they may bee able to stand in the fight against the Devils assaults and treachery.

Vers. 12. For wee wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiri∣tual wickedness in high places.

Argum. 3. Because our strife is not meerly with men, or against our own flesh, or against men onely (such a fight might seem tolerable) but wee are to fight a∣gainst the author of all these evils, the Devil, and the whole army of unclean spirits, who are no weak and or∣dinary souldiers, but all of them principalities and powers, or spirits which bear rule over worldly men: and govern the wicked (who are here and elsewhere cal∣led darkness) and stir them up against us: these also as they are very powerful and very crafty, so they are most wicked and malicious: And lastly, they are spiritual, such as wee cannot discern with our eyes, and flye a∣bout in the open air, so that they can when they will set upon us at unawares, unless wee watch.

Vers. 13. Wherefore take unto you the whole armour of God, that you may bee able to withstand in the evil day, and having done all, to stand.

Here hee repeats the Exhortation, that they would put on the whole armour of God, that they might bee able to stand in the evil day, or the day of temp∣tation, and in the day of victory, expecting new on-sets of the enemy, and at length having overcome him, might triumph.

Vers. 14. Stand therefore, having your loins girt about with Truth, and having on the breast-plate of Righteousness.

Hee takes a similitude from bodily weapons, and names those helps against the Devil, which answer to bodily armour, fitted to defend us from, and to of∣fend the enemy; to this end hee bids every one stand, that is, keep himself within his general and particu∣lar calling, and watch against the enemy. The parts of the armour for the defence of the Truth, are seven.

Loyns] (1.) Constancy in the Doctrine of Truth, which hee compares to a girdle, which bindes the looser parts of the body that they do not fall asunder; for knowledge strengthens us, that wee do not waver through weakness.

Having on] (2.) The breast-plate of righteousness

by which wee understand the righteousness of Christ ap∣plied to us, which is alwayes accompanied with an en∣deavour after a holy life, and a good conscience; which as it were fortifies our breasts against the adversaries assault upon our faith, and manifests it to bee sin∣cere.

Vers. 15. And your feet shod with the preparation of the Gospel of peace.

(3.) A readiness of minde to acknowledge and ad∣vance the Gospel in our place, against all hindrances and difficulties; this is, to have our feet shod with the prepa∣ration of the Gospel.

Vers. 16. Above all, taking the shield of faith, where∣with yee shall bee able to quench all the fiery darts of the wicked.

(4.) The shield of faith, or trust in Christ, by which as by a shield are received, and kept off all those poysoned temptations of the Devil, which hee, our great enemy, doth brandish against us as his weapons.

Vers. 17. And take the helmet of salvation, and the sword of the Spirit, which is the Word of God.

(5.) The helmet of salvation, or a certain hope and assurance of our salvation, by which being armed and assured of the victory, wee may confidently continue the fight.

The sword] (6.) The sword of the Spirit, or the Word of God, wherewith drawing and brandishing it, wee may repell the Devil himself, and put him to flight.

Vers. 18. Praying alwayes with all prayer and suppli∣cation in the Spirit, and watching thereunto with all perseverance, and supplication for all Saints:

(7.) Prayer, wherewith a Christian souldier betaking himself to his General, Christ, begs his assistance, not once onely, but at any time when necessity urges; not coldly, and with his lips onely, but with a fervent Spirit; not faintly, as if hee feared not the enemy, but watching and attending to this duty with greatest earnestness; not for himself onely, but also for the whole Church, or for Gods whole Army, and for every one of the Saints, so far as hee shall bee acquainted with their neces∣sities.

Vers. 19. And for mee, that utterance may bee given unto mee, that I may open my mouth boldly, to make known the mystery of the Gospel:

The second point of the Conclusion is an exhortation to pray for the Apostle, that God would inable him to declare and preach the Gospel, fully, plainly, and boldly.

Vers. 20. For which I am an Ambassadour in bonds; that therein I may speak boldly, as I ought to speak.

There are three Reasons of this Exhortation.

Reas. 1. Because for this very end I am sent an Apostle with Authority, that I may declare the Go∣spel.

In bonds] Reas. 2. Because I am held in bonds for the testimony given, in which it is necessary that God should confirm mee by means of your prayers.

As I ought] Reas. 3. Because it becomes mee wh•• ••m an Apostle to preach the Gospel with liberty of speech, and in a free manner.

Vers. 21. But that yee may also know my affairs, and how I do, Tychicus a beloved brother and faithful Minister in the Lord, shall make known to you all things.

22. Whom I have sent unto you for the same purpose, that yee might know our affairs, and that hee might comfort your hearts.

The third point is about the sending of Tychicus unto them, for which hee gives a reason from the end, viz. That so the Ephesians might bee acquainted with the Apostles business, and might receive comfort by reason of Gods presence with him in his bonds, and so might bee confirmed in the faith.

Vers. 23. Peace bee to the brethren, and love, with faith from God the Father, and the Lord Iesus Christ.

14. Grace bee with all them that love our Lord Iesus Christ in sincerity. Amen.

(4.) Point is an Apostolical benediction, wherein under the form of a wish, hee prayes that peace and love, with faith, may bee still bestowed and commu∣nicated from God and Christ to the beleeving bre∣thren.

And then hee pronounceth grace on all those who love Christ with a sincere affection; which grace is the fountain of that faith which worketh by love, and by which wee have peace with God for ever.