The apostolical history containing the acts, labours, travels, sermons, discourses, miracles, successes, and sufferings of the Holy Apostles from Christ's ascention to the destruction of Jerusalem by Titus : a brief description whereof is here inserted : also, a narration of the particular times and occasions upon which the apostolical epistles were written, together with a brief analytical paraphrase of them : to which is added (for the better understanding of this history) a map of the Apostle Paul's travels ... / by Samuel Cradock.

SECT. X.

BY Tychicus also, at the same time, as 'tis probable, He sent an Epistle to the Ephesians. For, having planted a Church at Ephesus, the chief City of Asia the less [Acts 18.19.], and afterwards for three years together preached and spread a∣broad the Gospel in that City, and thereabouts [Acts 19.]; and having in his last journey to Jerusalem called together the Elders and Teachers of that Church, and warned them con∣cerning the arising of Seducers among them; He thought it needful at this time to write to them, to confirm them in the truth they had receiv'd, and to arm them against such Do∣ctrines as derogated from the Grace of Christ.

In the Epistle there are these three parts,* 1.1

• 1. The Preface.
• 2. The Body of the Epistle.
• 3. The Conclusion.

1. IN the Preface he declares he was an Apostle of Christ; thereunto appointed, not by the will of man, but of God. His Epistle he directs to all the faithful at Ephesus, who were effectually call'd to believe in Christ, and sancti∣fied by his Spirit; heartily wishing unto them abundance of Grace and Peace from God the Father (who is the source and fountain of spiritual blessings); and from Jesus Christ, who is the Conduit-pipe by whom they are conveyed, Ver. 1.2.

2. He comes to the Body of the Epistle: and his scope being to establish these Ephesians in the sincere Doctrine of the Gospel already received, and to unfold to them the grounds and causes of their salvation, together with the freedom of God's grace in Christ manifested therein; in the first place he falls into a high admiration of the free mercy of God (who is the Father of our Lord Jesus Christ), and solemnly blesses his holy Name for bestowing on Be∣lievers all sorts of spiritual blessings and graces, which descend from Hea∣ven,

(a) 1.2 and which he communicates to them in and through his Son. And the first of these he shews, is this; That he hath in his eternal election, even before the foundation of the world, separated them from other men, and designed to communicate these blessings to them, in and through Christ, to the intent that they should be holy and blameless before men, and sincere as in his sight, living in the exercise of love to God, and one another. Yea, in and through Christ, he hath predestinated them to the adoption of sons, that is, to be his adopted Children, not for any foreseen merit, or prepa∣rations of grace in them, but according to his own gratuitous mercy, and the good pleasure of his own will. And all this to the praise of his glorious grace, which is not only the End of his electing them before time, but the Cause also that in time he makes them lovely, and fit to be accepted of himself, in and through his beloved Son, in whom they have redemption through his blood shed on the Cross; and the satisfaction he hath made for them to his Father, hath acquired for them the remission of all their sins. And he hath caused the riches of his grace to abound towards them, in not only sending his Son to make atonement for them, but in revealing the Gospel to them, and thereby imparting that true wisdom (the right knowledg of Himself and his Son unto them) and that spiritual prudence which is requi∣site to direct them to order their Christian conversation aright. And he hath made known unto them that great mystery and secret of his will (which could not be known, either by Angels or men, before it was revealed) whereby is discovered and manifested what he hath resolved in his eternal Purpose, concerning the way of saving sinners, according to his own good pleasure and free grace. Which secret was then only clearly to be manifested, when that time arriv'd, unto which (according to his wise and admirable dispen∣sation) he hath reserved the fulness of his revelations, and the accomplish∣ment of his promises, which he before made. Now one part of this glorious mystery, is this, That sin having made a division between the glorious An∣gels in heaven, and corrupted men on earth, he hath found out a way to reconcile them by his Son; even as if a Prince that hath soveraignty over two Kingdoms, between which there is war, because one of them is fallen into rebellion whilst the other continues in their obedience, should by pardon∣ing the one, reconcile them, and compose the difference between them, and so form them into one Empire. And having hitherto spoken of Believers in ge∣neral, he now comes to make application of this his Doctrine, first, to the Jews, and next to the Gentiles. And first he shews, That the Jewish Be∣lievers (whereof himself was one) had, in and through Christ, and by virtue of his merit and intercession (not for any merit in themselves) ob∣tained a right to a glorious inheritance in Heaven, being predestinated there∣unto according to the gracious purp••se of God, who worketh all things ac∣cording to the counsel of his own will, that so his glorious Attributes, (viz. His infinite Wisdom, Goodness, and Mercy) manifested in that work, might be acknowledged and highly praised by them to whom the Gospel was first preached [Mat. 10.6. Acts 13.46.], and who were first called, and were the first who trusted or hoped in Christ for salvation, before there were any considerable number of Converts among the Gentiles. 2dly, He shews, that not only believers among the Jews, but the believing Ephesians also, who were Gentiles, had in and through Christ obtained a right to this Heavenly Inheritance, having been brought to believe in Him after the Gospel had been once preached to them. And then they were sealed for the Children of God, not by such an outward seal as Circumcision, but by the renewing and sanctifying work of the Spirit (whom God had graciously promised(b) 1.3 to give) wrought in their hearts, whereby he imprinteth his image upon them, which is holiness. And the bestowing this his holy Spirit on them, was an earnest of that heavenly inheritance, the full enjoyment whereof was not to be expected till the last day; at which time, all that

are the purchas'd(c) 1.4 possession, acquisition, and peculiar people of Christ, shall obtain compleat redemption, and their bodies shall be raised up, and uni∣ted to their souls, and so both soul and body made for ever happy. And Gods end in all this is (as was before mentioned, v. 12.), the praise of his own free and glorious grace. From Ver. 3, to 15.

3. He tells them, That having heard so good a report of their faith in Christ, and love to all the Saints, he could not but give solemn thanks to God on their behalf, and earnestly pray for them; beseeching him who is now known to us by a more glorious title than that of The God of Abraham, even The God of our Lord Jesus Christ (as he is Man and Mediator, and sent by him, John 20.17.), and the Father of glory; that is, who is in his own nature infinitely glorious, and the Author of all the glory communicated to any of the Creatures (and to whom all honour and glory ought to be ascribed), that he would please to impart unto them that Wisdom, and Revelation of divine mysteries (whereof his Spirit is the Author), that they may attain to a more full and exact* 1.5 knowledg of Christ, and his benefits; and that he would so illuminate their understandings, that they may be capable clearly to discern and apprehend what he hath call'd them to a participation of, and which is as yet only the object of their hope and expectation, viz. the rich and glori∣rious inheritance, which he hath prepared for his Saints* 1.6 in Heaven, and which only they shall be possessors of. And further, that they may be sensible of the greatness of God's Power, which he exerteth in and towards believers, in regenerating of them by his Spirit▪ and carrying on a work of grace in them (in despight of men and devils) from one degree to another, till grace be swallow'd up in glory: which power, he shews, was no other than that by which he raised Christ from the dead, and set him at his own right hand, in the highest degree of glory next to himself, in heaven, far above all principalities(d) 1.7 and powers, and all things excellent, and famous, and worthy to be named either in this world, or the world to come; the Father having placed all creatures in a state of subjecti∣on unto him, even under his feet, to be disposed of as he seeth fit. And over and above all, he hath given him in a special manner to be Head of his Church, which is his body, and his fulness(e) 1.8, as he is the mystical Head thereof; see 1 Cor. 12.12. So that he doth not judg himself (in that sense) to be perfected and com∣pleated, till he hath all his members. Lastly, He sheweth, That this Saviour, animating and enlivening all the mem∣bers of his body by his Spirit, perfecteth and compleateth all things in them (gradually) which appertain to their spiritual life, sanctification, and salvation. From Ver. 15, to the end.

4. The Apostle now intending to set forth unto these Ephesians the happi∣ness [Chap. 2] of that condition in which free-grace had placed them; he takes occasion in the first place to shew them the misery of their former Heathen-state before th••ir conversion, they being then spiritually dead in sins and trespasses (with∣out any life of grace in them) and walking according to the common course and customs of the Nations and Gentile-world, and according to the instiga∣tion of Satan, who being cast out of the higher Heaven of glory, wanders about now; and exercises the power which God permits unto him, in the lower regions of the air, and powerfully works in the children of disobedience. And he shews, that the Jews(a) 1.9 before their conversion, were equally miserable, having

their conversation among these children of disobedience, and were no less obsti∣nately rebellious against God, than the disobedient Gentiles; fulfilling those lusts which their sensual appetites and phant'sies were plea∣sed with, and were by nature(b) 1.10 children of wrath, even as others; that is, were born, and liv'd, and con∣tinued in a damning-condition, as other Heathens did. But God, who is infinitely rich in mercy, without any desert in us in invite him to it, when we were dead in sins, by that power by which he raised Christ from the grave, hath quickned us, and bestowed a new spiritual life upon us, yea hath (in assured hope) raised us up from the dead, in Christ our Head, and hath set us with him in Heaven: For He sitting there who is our Head, we are at pres••nt not unfitly said to sit there also, and shall infallibly come thither in due time. And God's end in thus graciously working upon the first converted among the Jews, and those since-converted Ephesians; he shews, was, that to all succeeding ages he might give an evident proof and example of the exceeding riches of his grace, and that not only for his own glory but for the encouragement of all vile sinners to the end of the world, to seek to him for mer••y in and through his Son. He tells these Ephesians therefore, that they ought to be sensible, that their salvation, from the first step to the last, depends on God's free favour and grace in Christ, and not on any des••rt in themselves. Yet they are so saved by grace, that faith is not exclu∣ded; this b••ing the hand or instrument whereby we lay hold upon the righte∣ousn••ss and benefits of Christ offered to us in the Gospel. And this faith is also the gift of God, as salvation is. Works therefore have no meritorious or causal influence upon our salvation (which all men naturally have a propension to rely upon), but even our best works are excluded (being effects, not causes of that grace by which we are saved), that all ground of boasting and gloriation may be taken away from men, and all the glory ascrib'd intirely unto God, in and through Jesus Christ. Yet lest any should think that the Ap••stle, by extolling free-grace, and excluding works from being the cause of our salvation, should seem to depreciate and vilifie works, and an holy life, as altogether unnecessary; he shews, they are absolutely re∣quired of those that shall be saved; because all true Converts, whether Jews or Gentiles, are God's workmanship, that is, form'd to a new life, and renewed through the intervening mediation of Christ, that they may make conscience of bringing forth good works, to which God hath before prepared them (that they should walk in the practice of them), by giving them his holy Spirit, and thereby disposing and fitting their understandings and wils to produce them, and giving them the Rule of good works in his word to guide them. So that, though good works be necessary as fruits, and as the end of regeneration; though they be the way which leadeth to Heaven, and are evidences of our right to salvation; though they are necessary in reference to the peace of our own consciences, and for the edification of others, yet they are not meritorious of salvation. From Ver. 1, to 11.

5. For the further establishment of these Ephesians in the Doctrine of Free-grace in Christ, he remembers them of their former miserable condition before their conversion, when they were in the flesh, that is in the corruption of Na∣ture, not having so much as Circumcision the sign of God's Covenant [Gen. 17.11.] which the Jews (who were circumcised in their flesh by the hands of men) made use of as a matter of reproach unto them. He remembers them also, That at that time they were so far from having any saving-interest in Christ, that they had not so much as any offer of Christ made to them by the Gospel; they were then aliens from the Commonwealth of Israel, having no union or communion either with the invisible Church of true believers, or with the visible Church of Professors, which was in those times among

the people of Israel, Deut. 32.9. They were strangers to the Covenants of promise, that is, to God's Covenant and promise of Christ in due time to be exhibited, and of eternal life promised to sinners through faith in him; they were strangers to the Covenant of Grace made with Adam after the fall [Gen. 3.15.], and afterwards frequently renewed with Abraham, Isaac, Jacob; with Israel upon Mount Sinai, and with David: therefore called Covenants in the plural number, though it was always one and the same Covenant for substance, though it had various discoveries and manifestations, and was various as to circumstance and manner of Administration. He tells them, they were so far from having any actual interest in the saving-blessings which were promised in this Covenant, that they had not this Covenant at all revealed to them, nor any right to the external priviledges of it; yea, further, they were such persons as had no hope, that is, no true ground to hope for the forgiveness of their sins, or salvation, they being without God in the world, that is, without any clear knowledg of the true God. But, now, they who were before afar off from Christ, his Church, his Covenant, any saving-hope, and from a true knowledg of God, were now brought nigh to God, and united to his Church, through faith in Christ, who by his death and bloody sacrifice had purchased that great blessing for them. For he is the only author and procurer of our peace with God. And whereas be∣fore, Jews and Gentiles were so much separated by reason of their Religion and religious rites, he hath now united them into one and the same Church. For he hath taken away the Ceremonial Law, which was the middle-wall* 1.11 of partition between them, and the occasion of a perpetual standing-strife, while the Jews reproached the Gentiles for want of Circumcision, and the Gentiles reproached the Jews for having of it, and for observing other of the Mosaical-rites, which they judged absurd. Now Christ hath abolished this enmity by his death which he suffer'd in the flesh, and taken away the ground of it, having removed the law of commandments, consisting in insti∣tutions and ordinations concerning certain ceremonial rites belonging to the ex∣ternal worship of God (which were prescribed as so many types and shadows of Christ to come, Heb. 9.10.), that so he might form all the converted among Jews and Gentiles (who believe in him) into one people or Church under himself their Head (called here one new man, because renewed by the Holy Ghost), and so make peace between them. And, being thus united into one Body or Church, he hath reconciled them to God by the sacrifice, of himself on the Cross▪ having removed the enmity which was before between God and them by reason of their sins; and the enmity that was between thems lves, by reas••n of the diversity of their Religions. And he further shews That Christ had published the glad tydings of this peace and reconci∣liation (which was purchased by himself on the Cross) both to the Jews who were within the visible Church, and to the Gentiles who were without the bounds of it; though to the later he preached not immediately in his own person (Mat. 15.24. except to some few, who were the first-fruits of the rest), but mediately by his Apostles, and their Successors, Mat. 28.19. And through this Saviour, he tells them, that both believing-Jews and Gentiles have equal liberty of access to God, as to a reconciled Father, by the assistance of that one Spirit, who quickens and actuates the graces of all the people of God. Wherefore, by way of conclusion, he setteth before these Ephesians the excellency and blessedness of their present state, they being now no more stran∣gers and forreigners, but free-men and fellow-citizens with the Saints and Members of the Family of God, the Catholick Church, and added to that spiritual building which is built upon the Doctrine of the Prophets and Apo∣stles, Christ himself being the personal foundation, and chief corner-stone thereof [Joh. 28.16. Psal. 118.22.] binding the two walls of this building together, viz. Jews and Gentiles. And all the parts of this building being firmly joined to him by faith, and among themselves by love, the whole Edifice

daily grows, not only by the addition of new Converts and Members, but every Member thereof in particular grows in grace (through the vertue and power of Christ, they being living stones, 1 Pet. 2.8.), and so the whole building groweth* 1.12 to be a holy Temple unto God, wherein he manifests his presence, and is constantly served and glo∣rified, as he was in Solomon's Temple. And what he spake of this spiritual building in the general, he now applies to these Ephesians in particular; shewing, that they were built (together with all other sincere belie∣vers) upon Jesus Christ the foundation, and that for this end, that they might be a fit habitation for God to dwell and manifest his special pre∣sence in, by the saving-operations of his holy Spirit. From Ver. 11, to the end.

* 1.136. Lest the Ephesians should be offended at the Apostle's present capti∣vity and bonds at Rome, he sets before them the cause of them, which was his preaching the Gospel to the Gentiles (of whom these Ephesians were a part) for which he was accused of the Jews, and so given over into the hands of Infidels. And they might easily be convinced, that these things happened for their good, if they had heard and understood his(a) 1.14 calling of grace to be an Apostle, with relation chiefly to the Gentiles, and particularly to them. He shews he was sufficiently furnished by God with knowledg and insight into the Doctrine he was to preach: for he had by extraordinary revelation from God [Gal. 1.12.], that sacred secret or mystery of the calling of the Gentiles, made known unto him (as he had briefly written of it before in the two former Chapters); which mystery was not so clearly made known in the former ages(b) 1.15 of the world, as it was now revealed by the Spirit of God unto the holy Apostles(c) 1.16 and Prophets of the New-Testament; namely, That the believing-Gentiles should be fellow-heirs of the heavenly inheritance with the believing-Jews, and should be incorporated into that one mysti∣cal body whereof Christ is the Head, and be copart∣ners and partakers of the promise made by God of the forgiveness of sins, and adoption in and through Christ; and they were to be brought to this happy estate by the preaching of the Gospel, and by faith in Christ, with∣out the observation of the Ceremonial Law, or Circum∣cision. And he shews, that God of his free-grace to him, was pleased to call him to the office of the Apostleship, and so employ him in preaching the Go∣spel, furnishing him with gifts ordinary and extraordinary, for the discharge of it; and powerfully assisting and blessing his Ministry with admirable success both far and near, Rom. 15.19, 20. And he could not but look upon him∣self as more unworthy, and less to be esteemed of, than the(d) 1.17 meanest of God's Saints and Children, by reason of his former enmity to Christ and his Church. Yet the Apostolical Office (called here grace, because given of God's free-grace and favour) was bestowed on him; and his office was, To preach and set forth unto the Gentiles the incomparable and incomprehensible riches of the mercy of Christ towards them, in receiving them freely into covenant, without lay∣ing those impositions of Circumcision, and other Rites, upon them, which were required of the Jews; and to make known unto all men what is the communion or fellowship of this mystery, viz. That the Gentiles, with the Jews, should have one Faith, one Lord, one Hope, and one common Sal∣vation,

which thing was hid (as it were) from the ages before, in the counsel of God, being not so fully and clearly revealed till these times. And he intimates, that none had reason to wonder why God should save the Gen∣tiles as well as the Jews by Christ, seeing he hath created them both by him (not as an instrument) but as one co-working with him, Heb. 1.2. Joh. 1.3. He shews also another effect of his preaching the Gospel to the Gen∣tiles, which was, That the glorious Angels* 1.18 (who have their ordinary resi∣dence in Heaven, though sometimes they are employed on Earth) may by what is done in the Church (that is, by the gathering of Jews and Gentiles into one Church by the Gospel) behold, as in a glass, the manifold wisdom of God, and his divers ways of dispensing grace and salvation in several ages, and that according to his decree long before made, which he purposed to execute in and by his Son. Through whose Merits and Mediation all that believe in him have boldness and liberty given them to approach and make their addresses to God with confidence of acceptance. And therefore seeing he was persecuted for this reason especially, because he preached the Gospel to the Gentiles, and asserted their interest in Christ, and through him, in all the blessings of the Covenant of Grace, he desires they would not be discouraged or disheartned at any thing that shall befall him in this cause, and he tells them it would be their glory if they were not. From Ver. 1, to 14.

7. That they may not be discouraged, he tells them, He daily bows his knees to the Father of our Lord Jesus (and in him the Father of all the regenerate, whether triumphant in Heaven, or militant here on Earth; and that whether Jews or Gentiles, whom he will have named his Children, counting them for his Family) that he would according to his rich and glo∣rious mercy furnish them by his Spirit with a daily encrease of spiritual strength in their minds and hearts, whereby they may be enabled to resist the Devil, and all the Enemies and Adversaries of their souls, which they shall meet with in their Christian course; that being firmly united to Christ by faith, he may constantly dwell in their hearts by the gracious operations of his holy Spirit, quickning, ruling, and fashioning them daily more and more to his own will. And further, that they may be rooted and firmly setled in an experi∣mental knowledg and sense of the greatness of God's love* 1.19 and free-grace in Christ; and may be able, with all true believers, to understand (in some measure) the vast dimensions of the love of the Father and the Son to lost sinners; which is so large, so free, so wonderful, that 'tis beyond the reach of any created Ʋnderstanding fully to comprehend it. And lastly, that they may be fil∣led with all the fulness of God; that is, with all the graces of his Spirit, which he usually imparts to his Children in this life; and so made more and more partakers of the Divine Nature. He concludes his prayer with an heavenly Doxology or Thanksgiving unto God, who hath be∣gun a good work in them, and is able to carry it on, and to bestow more and greater good things upon them, than they can ask or imagine, according to that Almighty Power which he hath hitherto evidenced, in converting and quickning of them to a new life. To this All-wise, most Powerful, and most Gracious God, he desires all glory may be ascribed in the true Church, and among the visible Professors and Members thereof, in and through the mediation of Christ Jesus; and that in all ages and generations, as long as the world shall stand, and to all Eternity after time shall be ended. From Ver. 14, to the end.

Having thus dispatch'd the doctrinal part of this Epistle,* 1.20 he comes now to the practical, wherein he exhorts the Ephesians to divers Christian duties, in

testimony of their gratitude to God for all those benefits before-mentioned. And first, to general duties, common to all Christians; and then to more special and peculiar, to some particular Relations. The more general duties he ex∣horts to, are these contained in this Chap. and to the 22 verse of Chap. 5. And in the first place, as an Apostle that was at that time a prisoner for the Cause of Christ, he exhorts them to walk worthy of their heavenly vocation; expres∣sing the worthiness and answerableness of their walking, in these particulars: 1. In lowliness of mind, and meekness. 2. In long-suffering, and a loving-for∣bearance one of another. 3. That they would endeavour to maintain an union of heart and spirit, of judgment and affection, among the members of the Church; even such an union whereof the Spirit of God is the Author: which union is maintained by a peaceable disposition and deportment, that being the bond* 1.21 or ligament that binds Christians together; whereas discord and divi∣sion cuts that bond asunder. And he inforces this exhortation to peace and unity, by an argument taken from those many things wherein the Church and all the true members thereof agree. He instances in seven, which are as so many bonds and engagements to this union. 1. The whole invisible Church of real Believers, is but one mystical body, knit by faith to Christ their Head, and by the bond of love among themselves; and the Catholick Church made up of all Christians, and true Churches in the world, is also one; be∣cause they have the same King, Laws, Word, Sacraments of admission and nutrition, which they visibly subject themselves unto. 2. There is one Spirit, who by his gifts and graces animates, moves, and governs this Body or Society of true believers. 3. The hope following upon their effectual vocation is one, that is, there is but one object of their hope, viz. Heaven and Eternal Glory. There is but one Heaven prepared for all the Saints; and their hoping to meet and live for ever in that one and the same Heaven, should be an argument to them to live in peace and concord here. 4. There is one Lord Jesus, who by his work of redemption hath obtained a right to rule over his people as Mediator, Lord-Deputy, and Administrator, under his Father, Phil. 2.9, 10, 11. And Christ being not divided [1 Cor. 1.13.], there ought not to be any divisions in the Church. 5. There is one Faith, that is, one true and saving-faith by which both Jews and Gentiles are saved, namely, faith in the Messiah. 6. One Baptism, by which we own Christ, and profess our selves his followers, and take on us his Livery. There were indeed divers washings among the Jews; but now one Baptism only among Christians. 7. One God, who is the Father of Christ, and in him of all true believers [see Deut. 6.4. 1 Cor. 8.6.], who hath a soveraignty over all his creatures, whose powerful Providence runneth through them all, upholding them in their being; directing, disposing, governing of them all, and all their actions, and is in all the truly regenerate by the gracious operations of his Spirit. From Ver. 1, to the 7.

Having press'd them to endeavour after unity, by an argument taken from those many things wherein the Church and all the true members thereof agree; he now answers an objection which he foresaw some would be apt to make against what he had said. They would object, That though there be many things wherein the Church and all the true members thereof agree; yet there are many things also wherein they differ. To this he answers, that the di∣versity of gifts and graces, and their divers measures, bestowed by Christ upon the several members of the Church, do all tend to unity, seeing they all come from one and the same Author, and are all given for the promoting one and the same End. This he proves out of Psal. 62.18. where David by a prophetical spirit speaking of things to come as already past, foretels that Christ should in a triumphant manner, ascend up on high, that is, to the highest Heavens, and should lead captivity captive; that is, as he had upon the Cross foiled all the spiritual enemies of his Church and people, and

begun to triumph over them; so in his ascension he should continue the tri∣umph [see Judg. 5.12.] as Conquerors us'd to do. And as they us'd to scatter the spoils, and other rich gifts, among the applauding-Citizens and Soldiers, so should Christ at his ascension pour forth and distribute a large measure of the Gifts and Graces of his Spirit unto his Church, and the seve∣ral members thereof: which Prophecy the Apostle shews was now fulfilled by Christ. He further declares, That Christ ascending to Heaven by his own di∣vine power, did presuppose his foregoing humiliation and abasement, in all the degrees of it, even his descending to the lower parts of the earth; which expression is to be understood, not by comparing the parts of the earth among themselves, but by comparing Earth with Heaven, the Earth being the lowest part of the World. And particularly, it either pointeth out his conception in the womb of the Virgin [see Psal. 139.15.], or his burial [expressed by a like phrase, Mat. 12.40.], with all the other steps of his humiliation inter∣vening. So that the Person who thus descended to take on him our humane nature, with the sensless infirmities thereof, is the same also who ascended to the highest Heavens, the seat of Majesty and Glory, far above all the vi∣sible Heavens, and that for this end, That he might fulfil all prophecies and predictions concerning himself (whereof this of David was one), and all those parts of his Mediatory Office which were yet to be perform'd in Heaven; and particularly, that he might fill and adorn all the members of his Church with the Gifts and Graces of his Spirit. He further sheweth, This was the end of Christ's appointing those extraordinary and ordinary Officers in his Church, which he then reckons up. First, Apostles, whom he says Christ did give at his ascension (though he sent forth some of them before, Mat. 10.1.), because some were then added to the Apostles [Acts 1.26. and 9.15. and all of them were then solemnly installed and publickly confirmed by Christ in their Office, by his visible pouring forth the gifts of the spirit in an extraordinary manner upon them, Acts 2. v: 3, 4. 2. Prophets, see 1 Cor. 12.28. who foretold things to come; and by the extraordinary as∣sistance of the Spirit, and Divine Revelation, expounded the writings of the old Prophets. 3. Evangelists, who were the companions of the Apostles in their travels [Gal. 2.1, 3.], and sent out by them as occasion offered it self, to water such Churches as they had planted [1 Cor. 3.6. 1 Tim. 1, 3.] and the••e to remain until the Apostles should recall them, 2 Tim. 4.9. Such were Timothy, Titus, Silvanus, Apollos, Tychicus, &c. Lastly, Pastors and Teachers, which, according to some, are two distinct Offices, and so they think they are distinguished Rom. 12.7, 8. and 1 Cor. 12.8. In so much that by Pastors (as they conceive) are meant those, who besides their ability to open the Text, are chiefly gifted with the word of wisdom, wisely and powerfully to apply the word, for working upon the affections as the matter requireth. And the Teacher (to them) is the Catechist, who is gifted with the word of knowledg or ability to open the Scripture, and to establish Truth and confute Error. But there are others that take Pastors and Teachers for one and the same Office. However, the Apostle shews, that all these Gifts and Offices, though divers in themselves, yet are an argument to unity, be∣cause they are all given for the compacting and knitting together the Saints by the work of the Ministry,* 1.22 and for the edifying the body of Christ, and the particular members thereof, in faith and holiness: which work of the Mi∣nistry in thus edifying the body of Christ, is to last and continue to the day of judgment, till all that shall be saved, come (one after another), by means of one and the same faith (for kind, viz. faith in Christ) and the acknow∣ledgment of the Son of God, unto a perfect man, that is, till Christ's my∣stical body shall be compleat and perfect, and attain its full stature. He shews also, that another end unto which the work of preaching is subservient, is, To preserve from error, and that we should not be like children, wavering and inconstant, tossed with every wind of doctrine, nor be deceived with the cheat∣ing

arts(a) 1.23 and treacherous seducings of corrupt men. And further, the Mi∣nistry was ordained not only to preserve from error, but that believers cleaving to the truth, and living in love, may grow up in Christ(b) 1.24; that is, by ver∣tue and influence derived from him, may make progress in all Christian Ver∣tues. being united to him who is the Head. And that he might shew the com∣munion that the members of the Church-Militant have with Christ their Head, and with one another; and how all Gifts and Offices in the Church tend to the edification of the whole body, he uses a similitude taken from a natural body, which is wade up of several members joined together, and by cer∣tain junctures* 1.25 of supply, viz. the Nerves and Arteries (by which the blood and spirits are conveyed to the several parts, from the Head and Heart) the particular members do not only receive nourishment to themselves, but con∣vey it from one to another, so that every member receives due encrease in mea∣sure and proportion to what it was to be, and to act; and so the whole body grows to maturity. Thus it is with all sincere believers, viz. with all the true mem∣bers of the Body of Christ, the Church Militant: They are joined to Christ the Head by faith, and to one another by love. And all the Offices and Functions of the Church are junctures of supply and subministration; through which, as through so many Channels, the knowledg of saving-truth, and matter of spiritual nourishment, is conveyed from Christ the Head, to the particular Members. And by that spiritual nourishment communicated to them from Christ (by the means of these conveyances), they grow in grace, accor∣ding to the effectual working of the Holy Ghost, which he works in every member, imparting to it such a measure of grace as he judgeth convenient, according to the place and function it holdeth in the body, and the use which he intends to make of it for the good of the Church: and so the whole body grows up in love to Christ the Head, and the particular members in love and charity one towards another. From Ver. 7, to the 17.

2. He earnestly beseeches and obtests them in the Name of the Lord Je∣sus, and as they would answer it to Him, Not to walk as other unconverted Gentiles walk, following that which their unrenewed minds dictates unto them, having their understandings darkned, so that they see not that which by the light of Nature they might see, being utterly estranged from that spi∣ritual life which Christ communicates to those who believe in him. And all this, through the great ignorance that is in them; the cause of which igno∣rance, is the great hardness of heart which they have contracted through a long course and custom in sin; insomuch that they wilfully refuse good, and are obstinately bent upon evil; being hardned, not only naturally from their birth (Psal. 51.5.), but voluntarily by their own wilfulness, Exod. 8.15; and judicially by God, Exod. 9.12. Yea, in a kind of senslesness and fearlesness of God's judgments, he shews, they give up themselves to all impurity, and to the committing of all the unnatural sins of the flesh, and that with gree∣diness. But he tells them, the knowledg of Christ, and his Doctrine (wherein they had been instructed), was utterly inconsistent with such dissoluteness and prodigious licentiousness; and this they would make to appear, if they had learn'd Christ* 1.26 (speaking to them by his Ministers) in such a manner as they ought, and had been inwardly and effectually taught by his spirit, and had re∣ceived the divine truth as it was preached by himself, and is delivered in his Gospel. Which Gospel or Doctrine of Christ, he shews, does injoin them, 1. That they daily endeavour to put off and divest themselves of the old cor∣rupt nature (which bears a resemblance of the old Adam) by which they were led in the days of their unregeneracy, and which daily grows worse and more corrupt, and more corrupts and depraves a man by its deceitful lust∣ings† 1.27, and carries him on to destruction, if it be not resisted and subdued. 2, That they seriously endeavour to have their understandings* 1.28 renewed, and to get a new quality of divine light in the supream power of their

souls* 1.29 [Col. 3.10.] and that they put on the new man, taking care that not only their minds be renewed, but their wills and affections also, that they may indeed be new creatures, and live in the exercise of righteusoness and true holiness; which renewing-work is carried on by God's creating-power, who forms the new man after his own image. From Ver. 17, to 15.

3. He gives now six particular precepts belonging to the second Table; 1. To abstain from all lying (which is a sin prejudicial to humane society), and that they labour always to speak the truth. For we are all members of the same body of mankind. As therefore in the natural body, if one mem∣ber should defraud and circumvent another, it would be accounted monstrous; so it must needs be in them, if they allowed themselves in lying, to the inju∣ring of any man in the world, much more of their fellow-Christians, between whom there is a straiter union. 2. He advises them to take heed of sinful anger, which usually is rashly kindled [Prov. 14.17], and upon very light cause; and ordinarily exceeds the just bounds. If they find any such com∣motion or inflammation of mind in themselves as this, he exhorts them to suppress it speedily, even before the Sun go down; lest by giving way to it, and persevering in it, they should open the door to Satan to enter into their hearts, who would be ready enough to incite them, by his uncessant suggesti∣ons, to act some great evil or mischief. 3. He exhorts these among them, who in the time of their Paganism and unregeneracy had made no consci∣ence of Stealing, that now they should do so no more; but to be laborious in a good and honest Calling, that they may be able to spare something for the supplying the necessities of others. 4. He gives directions for the right order∣ing of the tongue, and forbids all corrupt and unsavoury communication and discourse, such as argueth a rotten and an unrenewed heart [Mat. 12.35.] and which is contagious and infectious to the hearers. He prescribes, That their speech should be seasoned with the salt of divine wisdom, that it may be a means of conveying grace to others, and working gracious effects upon them. And he inforces his exhortation with this reason, Because by corrupt commu∣nication they would grieve the holy Spirit of God: Not that he can pro∣perly be grieved; but he is said to be grieved, when we do that which in it self is apt to grieve him, if he were capable thereof; and which provokes him to do that, which grieved persons use to do, namely, to withdraw his gracious and comforting-presence. And all true believers should especially take heed, that they do not grieve this holy Spirit, because by his renewing and sanctifying of their hearts, he imprints the draught and lineaments, as it were, of his own image upon them, whereby they are not only set apart, and marked, and sealed, as his peculiar goods; but themselves also may be thereby assured that they are His, and shall be safely kept under that seal, until the day of the redemption of their bodies, that is, the resurrection and day of judgment, Rom. 8.23. Lastly, He amplifies and enlarges his second precept concerning the restraining of anger, by forbidding the several branches, degrees, and effects of it, such as are, bitterness, wrath, and fierceness, and such an∣ger as carries with it desire of revenge. Also clamour, or ••••••••terous words, and loud menaces, evil speaking, or disgraceful contumelies; and malice, which is a rooted and setled anger. And as a proper remedy against all these, he ex∣horts them to exercise mutual kindness; neither carrying it loftily, nor mo∣rosely; and to be tender-hearted, having a sense of the miseries and infir∣mities of others; freely pardoning wrongs and injuries, setting God s ex••mple before their eyes, who freely pardons believers, in and through his Son, all their offences. From Ver. 25, to the end.

Seeing they did all profess thems••lves to be Children of God by adoption,* 1.30 he exhorts them to imitate their heavenly Father in the exercise of kind∣ness, mercy, and forgiveness; and ••hereby to evidence themselves to be his

Children indeed. And that they should walk in love, that is, that all their actions towards their Neighbours should be ordered by love: which exhortation he enforces by an argument taken from Christ's example, who loved us, and eminently evidenced his love, by giving himself freely, and of his own accord, even unto death for us; yea, offering himself a Propitiatory-sacrifice unto God, as was typified by the Levitical offerings and sacrifices; which sacrifices was highly acceptable to God, and is said to be of a sweet savour unto him [see Gen. 8.21.], because thereby he was satisfied and appeased. Next, he enjoins them to take heed of Fornication, and all other sorts of uncleanness, so usual among unconverted Gentiles in that City. As also, to beware of Covetousness* 1.31, or injurious getting Estates. He would have them so free from those vices, that none of them, being Christians, might be once named or suspected as guilty of any of them; and that among themselves these vices might not be once named without detestation; remembring, that they were Saints by profession, separated from the world, and dedicated unto God. 3. That they would avoid all filthy impure discourse (which is contrary to decency, Christian gravity, and mo∣desty) and all foolish talking (which only discovers the speakers folly and indiscretion) and scurrilous jesting* 1.32; otherwise innocent facetiousness whereby the spirits may be refreshed, and the mind more fitted for serious things, is not forbidden. And he intimates to them. That Christians should be careful not only to avoid those things which are palpably gross and evil, and cried out against by all; but also such things which are inconvenient, and unbeseeming their Christian Pro∣fession. And therefore he exhorteth them, that instead of scurrilous jesting, they should for their mutual cheering, rather recount the favours and mercies they had recei∣ved from God (and particularly that great and wonder∣ful Mercy of redeeming them by his Son) and accor∣dingly excite and stir up one another to praise him for them. And that they might give the more heed to what he now wrote, he tells them, That this they might assure thems••lves of (and they could not be ignorant of it, if they well understood the Gospel), that no whoremonger, nor unclean person, nor covetous man, who is an idolater (because he sets his prime affections of love, delight, and confidence, upon riches in that measure which is only due to God),* 1.33 hath a••y right to the Kingdom of Heaven (which is the Kingdom both of the Father and the Son), unto which we can have no access but by and through the Son. And lest any should think within themselves, that these things he had now reproved, were no such great matters, or at least not so dangerous as he affirmed, he tells them, That all such suggestions were vain and deceiving; for those sins would certainly draw down the wrath of God upon those children of disobedience that went on in them, as they had done upon Sodom and Gomorrah. He advises them therefore, Not to join with those that lived in those sins, lest they should partake with them in their pun∣ishments. And he backs his advice with an argument taken from that blessed change that was wrought in them since they became Christians. They were formerly ignorant of God, and the way to Heaven (having blind minds, un∣renewed hearts, and living prophane lives), and were in a state of misery, liable to the wrath and curse of God [see chap. 4.18.]. But now they were light in the Lord, that is, enlightned by the Spirit of God, and brought to the saving-knowledg of God and Christ, and into a state of favour with God, and of joy and peace, and filial confidence flowing from the s••nse thereof; so that there was as much difference between this their present and former condition, as between darkness and light. And seeing they were so changed, th••y should walk as the children of light. And he tells them, That the fruits of the spirit, dwelling in the hearts of the children of light, are all sorts of

goodness, righteousness, truth, and fidelity. And they that are children of the light, and acted by the holy Spirit, must labour to bring forth those fruits, and must diligently search and enquire what is the good and acceptable will of God, as 'tis revealed in his word, that they may conform themselves unto it. And further, he advises them to take heed of being partners or compa∣nions of wicked men in their sins (which are works of darkness, and which bring those that live and dye in them, without repentance, unto utter dark∣ness; but instead thereof (as occasion offered it self, and Christian prudence required, they should seriously reprove them: And if they could not conveni∣ently do it by words, yet they should be sure to do it by the holiness of their con∣versation, which might possibly prove a more effectual way of reclaiming them. For (he tells them) the wickedness of the unconverted Gentiles was so abominable, that it was even a shame to mention what was done by them in secret. But* 1.34 if those wicked practises were reproved by the light of God's word in the mouth of the Reprover, or by the light of his holy life, then they would be made manifest in their black and ugly colours, unto the actors of them. For the nature of light is to manifest and discover all things.

And hereby he shews, they would imitate God himself whose great design in his word is, To convince men of their sins, and to call them to repentance, and thereby to convey the light and knowledg of Jesus Christ unto them. For his perpetual voice in the Gospel is, according to that saying of Isaiah, chap. 60. v. 1. (to which he seems here to allude) Arise thou that sleepest; and Arise from the dead, and Christ shall shine* 1.35 upon thee with his saving-light. In the next place he exhorts them to walk circumspectly, and with all the prudence they possibly could; and then they will be more fit to reprove sin in others: and they should be careful to redeem the time, that is, im∣prove it to the best advantage of glorifying God, and doing good to their neigh∣bours, because the days were evil, and full of troubles, so that opportunities of doing good might in a short time be taken from them. And further, that they labour to be acquainted with the will of God revealed in his word, whereby they may be directed in all their particular duties, and how to avoid the snares and temptations they may meet with. And because they lived among people much given to drunkenness, he cautions them to take heed of all ex∣cessive and immoderate drinking of wine, which transports men to insolent and outragious practises; and instead of filling themselves with wine (as those Hea∣thens us'd to do), they should labour to be replenish'd with the gifts and graces of the Spirit, which will fill their souls with joy and gladness, more than wine can fill drunkards with merriment. The wine, when it mounts into the head with its fumes, it makes a man talk idly and foolishly, and often transports him to sing lascivious and petulant songs. But when the Holy Ghost fills the heart of any man, if it excite him (as it does sometimes) to sing, it carries him to sing and set forth the praises of God. He exhorts them there∣fore to converse together as becomes Christians; and if they sing, that th••ir spiritual joy should vent it self in a melodious singing the praises of God in Psalms, and divine Hymns and spiritual Songs; their understandings, hearts, and affections, going along with the matter sung; so as it may tend to the glory of God, and their mutual edification: For they should be always that is, upon all due occasions, ready to offer up praise to God for all his mercies both spiritual and temporal, and that in and through the inter••es∣sion of Christ, by vertue of whose merits and s••tisf••ction only, our s••rvices of prayer and praise find acceptance with God [see Eph. 1.6.]. From Ver. 1, to 21.

5. Having exhorted them to such duties as b••long to all Christians in ge∣neral, he comes now to th••se which belong to them, as they are members of Families. And first, he premizes, that they should all observe that order which God had placed them in, whether natural or civil, and accordingly

submit themselves one to another, in the fear of God; that is, so as they may evidence and testife, that they truly fear God, who injoins that submission. This premized, He then exhorts Wives to submit themselves to their own Husbands, having a due esteem for them, which is a great root of love and submission. And the manner of this submission must be as to the Lord; that is, it must be willing and sincere, as resembling that submission they perform to Christ. It must flow from conscience and respect to that duty which they owe to Christ, who accounts that subjection flowing from respect to his Ordi∣nance, as obedience to himself. The grounds of this subjection, he shews, must be, 1. The Husband's headship and superiority, by reason of his Sex; in which respect the Man is call'd the Image of God in a sense peculiar to him∣s••lf which agreeth not to the woman, 1 Cor. 11.7. And God would have some resemblance of Christ's headship over the Church, held forth in the Husband's over the Wife. And as Christ is the Saviour of his body, and his dominion tends to the procuring and bringing about the Church's good and salvation; so the Husband's superiority and authority is given him for the procuring the good and welfare of his Wife; namely, that he may defend her from injuries, provide comfortably for her, as he is able; and direct her in things necessary, according to his power. And upon this account the Wife ought to practise this duty of submission, because her Husband's power and authority over h••r, is for her good. For his dominion is not to be tyrannical or rigorous, but loving, gentle, and amiable; and such as the Wife may look upon as a mercy to her self, as well as a dignity to her Husband. And as Christ is the Head of the Church for its good, so the Husband is appointed the head of the Wife for her good and benefit. As therefore all that are regenerate, and true members of the Church, do willingly subject themselves to Christ; so he shews 'tis fit that Wives should be subject to their own Husbands in every thing that is lawful and honest. In the next place he comes to the duty of Husbands; exhorting them, Not to abuse that su∣periority which God hath given them over their Wives, by a domineering, harsh, or bitter carriage [see Col. 3.18.]; but instead thereof, to love them with a special and conjugal love, such as no other must share in. This he inforces from Christ's example, who loved his Church not in words only, but in deeds; testifying the greatness of his love, by giving himself for it [see v. 2. of this chap.], that he might translate it from a state of sin and death, to a state of grace and life; that he might regenerate and san∣ctifie it, that he might cleanse it, and do away the guilt of sin cleaving to believers, by justifying their persons [Rom. 8.1.]; and the filth, and power, and activity of sin, by the renovation of their natures. And the external means by which be effecteth all this, are, 1. Baptism, call'd here, the washing of water. And, 2. The Ministry of his word. And his end in thus cleansing and sanctifying his Church in this life, is, That it may be holy, not having blemish, spot, or deformity (that is, exempt from blame and reprehension); when it shall be presented to himself, as the Bride to the Bride∣groom, for the solemn consummation of the begun-marriage, Rev. 19.7. And according to this example, Husbands ought to love their Wives even as their own bodies, For there is so near a union between them, that he that loves his Wife, loves himself. 'Tis therefore as unnatural for a man, not to love his Wife, as to hate his own flesh; which all men are so far from doing, that they nourish and cherish it, and do all things imaginable for its preserva∣tion. And after the same manner does Christ also nourish and cherish his Church, and provide all things necessary for it, because his Church is as nearly join'd to him, as Eve was to Adam, of whom (being made of a rib taken out of his side with flesh on it) he said, Gen. 2.23. This is now bone of my bone, and flesh of my self. So all believers, by reason of the spiritual union betw••en Christ and them, are members of his body, and as it were of his flesh and bones, as Eve was said to be of Adam's. And

because the Wife is so nearly conjoin'd to her Husband, that she is bone of his bone, and flesh of his flesh; therefore a man is to leave Father and Mother, and cleave to his Wife (that is, to love his Wife more than them), and they two* 1.36 shall be one flesh; that is, as one flesh, or one body. And this union between Man and Wife, he shews, resembles the union between Christ and his Church, which he calls a great mystery, because Christ and Believers come thereby to be not one flesh, but one spirit, 1 Cor. 6.17. But leaving this spiritual union of Christ and his Church, he concludes the matter he was upon, exhort∣ing the Husband to love his Wife as himself, and the Wife to reverence her Husband. From Ver. 21, to the end.

6.* 1.37 He enjoins Children to be obedient to their Parents in all things that are pleasing to the Lord. 1. From the equity of it, Because the Law of God and Nature requires it. 2. Because this is the first Commandment of the se∣cond Table, which hath a particular promise annexed to it, viz. length of days; which promise is either actually fulfill'd by God; or else by change of the benefit he gives them a much better life in his own Kingdom for it. From Ver. 1, to 4.

7. He enjoins Fathers, that they be not too severe towards their Chil∣dren, nor abuse their fatherly power over them, by unjustly provoking them, or imbittering their spirits, which is done by denying them what is fit,(a) 1.38 or commanding them things in themselves unlawful, or inveighing against them with bitter words(b) 1.39, or by immoderate correcting of them. But he tells them, their duty on the contrary is, To bring them up in good nurture, and to give them such admonitions and instructions as may teach them to live ac∣cording to the Doctrine of our Saviour, and the Rule of the Gospel. Ver. 4.

8. He enjoins Servants, in all lawful things to be obedient to their own Masters (who ac••ording to the Laws of m••n, and in things temporal be∣longing to the fl••sh or body, have the rule over them, though not over their Consciences); that they serve them with reverence, and fear* 1.40 of offending them; that they serve them faithfully and sincerely, and with regard to Christ's command; and so in obeying them, they will s••rve Christ: that they serve them not only with eye-service, when they are present to overl••ok them, and that meerly that they may please them, and avoid their displea∣sure; but that they may approve themselves the faithful servants of Christ (who sees the heart), and such as desire to do what God enjoins them, chearfully; and accordingly set themselves to serve their Masters with good will, and a voluntary obedience; designing thereby not only to please them, but God also; and to serve Him, in duly serving their Masters, according to his command, remembring, that God will faithfully re••ompence either here (as he does sometimes) or hereafter [see Col. 3.24.] all those who make conscience of doing good, and performing their duty as service to him, and that whether they be bond-men or free. From Ver. 5, to 9.

9. He exhorts Masters, in doing the duty of their places towards their Servants, That they also do it as unto the Lord; that is, so as to endeavour to please and approve themselves unto God therein* 1.41. And particularly, that they exercise their authority over them, not wrathfully and imperiously, but mildly and gently, remembring that they also have a Master above them in

Heaven, who will bring them to account, as for other things, so for their car∣riage towards s••rvants; for there is no respect of persons with him. Ver. 9.

10. In the conclusion of this Epistle, he encourages them to be strong in the Lord, that is, to act their faith on his Almighty Power and Strength; and to put on the whole armour of God, that is, all those divine and spiritual defensatives and weapons which Christ hath afforded them for the repelling of all the subtil temptations and stratagems of Satan. For they are to remember▪ that the Christians warfare is not only against flesh and blood, but the whole Army of unclean spirits, the usurping Princes and Potentates of this world (the greatest part whereof lies in darkness and ignorance) who r••ve about in the regions of the air(c) 1.42. Their danger therefore being so great, th••y had need be harn••ss d with the whole Armour of God, that they may be able to r s••st in the time of temptation, and to hold out to the end against all the assaults of Satan, or the allurements of the flesh and the world; that having done all required of them, they may be able to stand in the day of batt••l. The particular pieces of spiritual armour he advises them to put on, are th••se: 1. The Military Girdle of Truth and Since∣rity. 2. The Breast-plate of Righteousness, whereby we are inclin'd, and do accordingly endeavour to give b••th to God and man their due and right, Acts 24.16. 3. Seeing the way to Heaven is not smooth and eeven, but hath much trouble and temptation, many piercing briers and thorns, and much ruggedness in it, they should prepare themselves with Christian courage and resolution (by a frequent meditation on the Gospel which brings peace and salvation) to pass through those difficulties and hardships, and thereby they shall have their feet, as it were, shod and fenc'd against the inconvenience and craggedness of the way▪ as knowing God to be their reconciled Father in Christ, and that there is no wrath in their cup, and that their wearisom journey shall have a happy close. 4. Above all the rest, they should be sure to take the Shield of Faith, by which we believe the truth of God's word in general, and in a special manner do receive and rest on Christ for pardon and grace, as he is offered in the Gospel; which Faith, as a Shield, guardeth against temptations of all sorts, helpeth to repel them; yea, if any of the fiery darts of Satan, that is, his violent temptations, be shot into the soul, this grace quencheth the heat and horror of them, and the despair they are apt to kindle. 5. He exhorts them to take the Helmet of salvation, that is, the Hope of salvation [1 Thes. 5.8.], which is a grace whereby we patiently expect salvation [Tit. 1.2.] according to the promise of God; which assured and well-grounded hope of eternal salvation, supplies the place of an Helmet, se∣curing the head, and so fortifying and magnanimating the Christian in his spiritual warfare. 6. They should take the word of God, which supplieth the place of a Sword, to fight with against our spiritual Enemies, and is call'd here the Sword of the Spirit, because the Spirit of God hath revealed it [2 Pet. 1.21.], and doth join his own power and efficacy with it, to ena∣ble us thereby to resist and drive away the devil, to chase away temptations, and to slay and kill the inward lusts and corruptions of our own hearts. 7. The seventh piece of Armour, or rather a duty to be practis'd, and a means to be used for the obtaining of all those forementioned pieces of spiri∣tual Armour, from God, together with the right skill to make use of them against our spiritual Enemies, is Prayer, whereby we pres••nt our desires to God for things agreeable to his will [1 Joh. 5.14.] in the name of Christ [Joh. 16.23.] with conf••ssion of our sins, and a thankful acknowledgment of his mercies, Phil. 4.6. Which duty he shew should be thus performed. 1. They must pray always, that is▪ upon every occasion, in all their necessi∣ties, and in every business, as the matter requires; yet not so as never to in∣termit, but so as not to give quite over, but to return to it again. 2. They must use all kinds of prayer, namely, not only prayer* 1.43 strictly taken,

whereby we seek those good things we want, from God; but also Supplica∣tion, whereby we deprecate evils and judgments, whether felt or feared. 3. They must pray in the spirit, that is, with the heart and spirit, being stirr'd up and assisted by the Spirit of God, Rom. 8.26, 27. 4. To prayer they must join watchfulness. And 5. Importunate perseverance, reiterating their pe∣titions for the same blessings, as oft as occasion offereth it self, until they be granted. See 2 Cor. 12.8. Luke 18.5. And lastly, Their prayers must be offered up not only for themselves, but for others; none are to be excluded, who are in a capacity to be bettered by them [see 1 Joh. 5.16.]; no, not our very Enemies; but the Saints, as they are to have the chiefest room in our hearts, so also the chiefe••t share in our prayers. And the Apostle desires, that he himself in particular may be remembred in their prayers, desiring them to beg of God on his behalf, That God would give him a gift and dex∣terity of ready uttering, and expressing his conceptions in his publick preach∣ing, together with boldn ss and courage, conjoin'd with gravity and prudence, to deliver all his message as he ought to do, without fear or partiality; that he might make known the mystery of the Gospel with which he was intrusted. For the maintaining of which, though he was p••rsecuted, and at pr••sent in bonds* 1.44, yet he did still continue to preach it, as an Ambassador of Christ. From Ver. 10, to 20.

He now concludes his Epistle, telling them, That he had sent Tychicus (whom he highly commends as a faithful Minister in the word of the Lord) to inform them particularly of his condition, and that he might comfort their hearts by his presence, and by relating to them God's gracious dealing with him in his sufferings. He shuts up all, wishing unto them, 1. Peace, that is, peace with God with their own consciences, and with one another, and all sorts of prosperity. 2. An encrease of mutual love and charity, and of faith; all which graces flow from God the Father as the Fountain, and from Jesus Christ as the Conduit-pipe, through the vertue of whose merits and interces∣sion, all saving-benefits are conveyed unto us. He concludes all, wishing that the favour of God, and his grace, may be daily more and more manifested towards all them that love our Lord Jesus in sincerity, that is, that mani∣fest the ardor and sincerity of their love to Christ, by the purity and incor∣ruptness of their lives and conversations. From Ver. 20, to the end.

Notes

• * 1.1

  The Epistle to the Ephesians.
• (a) 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in coele∣st••bus nempe rebus. Sunt enim res coe∣lestes, eligi ut simus sancti & adoptari in fi∣lios. Knatchb.
• (b) 1.3

  Spiritu promissionis, qui promissio∣nem Evange∣lii cordibus obsignat; vel spiritu promis∣so, quem scil. Deus per pro∣phetas promi∣sit ut per Ezek c. 36.26. Joel 2.28.
• (c) 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est com∣parare, acqui∣rere.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 proprie est, major exacti∣or{que} cognitio
• * 1.6

  V. 18. Ut scia∣tis quàm co∣piosa sit glo∣ria haereditatis illius quam paravit San∣ctis.
• (d) 1.7

  Nomina sunt Ordinum Ange∣licorum, Deo ministrantium in coele∣stibus. Estius. Col. 1.16. Et, quod infra est Ephes. 8.10. evincit, agi hîc de eximiis Angelorum classibus. Grot. Every name] i. e. Every creature however named.
• (e) 1.8

  Christus in omnibus creden∣tibus implet omnia; mentem luce, voluntatem piis affectibus, corpus ipsum obsequendi facultate, Grot. Christus datus est Ecclesiae caput, & in omni∣bus membris, omnia bona, & felicia operatur, & omnià veri Capitis officià perficit.
• (a) 1.9

  Dicit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quan∣quam ipse ta∣lis non fuerat (vixerat enim vitam non quidem ullo modo comparandam cum eâ, quam duxit postea Christianus, sed tamen proòiorem quàm sui temporis Judaei, Phil. 3.6. utens figurâ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 per quam, ea quae sunt odiosa, facimus nobis communia. Grot.
• (b) 1.10

  Non eâ naturâ quâ primum a Deo conditi sed quâ sumus per peccatum A••ae depravati; vel juxta Augustinum in Joh. 12. Ideo naturâ filii irae, quia peccante primo homine vitium pro naturâ inolevit. Zeger.
• * 1.11

  He seems to allude to that sept or wall in the Temple, that separated the Court of the Jews from that of the Gentiles.
• * 1.12

  Sic apud Claudianum, strages dicuntur crescere in cumulum, ita ut tandem magnus cumulus fiat. Pisc. Est Translatio in Allegoriâ. Nam Au∣geri est proprie corporis naturalis. Surgere, de aedificiis dici solet.
• * 1.13

  Chap- 3.
• (a) 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est assignatio parti∣um quualem in familiâ facere solent dispensatores, 1 Cor. 9.17. & supra c. 1. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocat ipsum Aposto∣latum, summum in Ecclesiis hono∣rem. Gal. 2.9. Rom. 1.5.
• (b) 1.15

  Nam quae sunt apud Esaiam & alios veterum Prophetarum, valde generalia sunt, & ante adventum perobscura. Vid. Rom. 16.25.
• (c) 1.16

  Patuit Paulo apertiùs quam ipsi Petro, rituum Judaicorum opera non modo non imponenda Gentibus, sed ne à Judaeis quidem observanda posthac, quasi ex praecepti necessita∣te: vid. Rom. 7. & Gal. 4. Meritò mysterium vocat, quod etiam Aposto∣lorum praecipuis non satis patuerat antea. Grot.
• (d) 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Comparati∣vum, factum ex superlatiuo. Mini∣missimus, non simpliciter, sed secun∣dum aliquam considerationem, scil. quantum ad id quod fecit adversus Ecclesiam.
• * 1.18

  See Eph. 1.21. Col. 1.16. 1 Pet. 1.12.
• * 1.19

  Agit de Charitate Dei erga nos, non Contrà, ut ex mox sequentibus patebit. Sic initio Epistolae funda∣mentum salutis nostrae saepiùs collo∣cavit in ipsâ charitate, misericordiâ & beneplacito Dei. Eodem modo fecit, etiam capite secundo v. 4. Tunc ve∣rò dicimur in eâ firmiter radices e∣gisse, cùm vivâ fide tenacissimè in be∣nignitate Dei haeremus & persevera∣mus. Flac. Illyr.
• * 1.20

  Chap. 4.
• * 1.21

  V. 3. In vin∣culo] per vin∣culum, i. e. per pacem quae a∣nimos con∣jungit. Vatab.
• * 1.22

  In opus in ministerii] in opus dispen∣sationis, i. e. ad dispensan∣dum & docen∣dum verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hebraicè Pisc.
• (a) 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, Aleato∣riâ Fraude.
• (b) 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Grot.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.26

  Si ita edo∣cti estis Evan∣gelium, quo modo illud revera se ha∣bet, prout à Jesu ipso prae∣dicatum est. Grot.
• † 1.27

  Per cupidi∣tates seducen∣tes. Grot.
• * 1.28

  Alludit ad ritum Baptis∣mi in quo ve∣stes depone∣bantur & re∣sumebantur. Grot.
• * 1.29

  Hîc, spiritus mentis, est ipsa mens; sic He∣braei dicunt lutum coeni.
• * 1.30

  Chap. 5.
• * 1.31

  In talibus urbibus maxi∣mè regnabat perlas & nefas rem augendi cupido. Nam non quaeritur unde habeas sed oportet habere.
• * 1.32

  Cùm testetur Aristoteles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saepa poni, pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; non dubito si•• in hoc loco accipiendam esse vocem Casaub.

  Deus ipse post labores resici ani∣mum voluit ut ad labores novos reddantur homines alacriores. Et ad jocandum propensionem indidit mortal••um animis; quae frustrà foret nisi honestè quis & ex virtute jo∣cari posset. Habet ergo Urbanus pro fi••e solam honestatem, ad quam dirigit omnem, quam ex ludis jo∣ci••que percipit voluptatem.
• * 1.33

  V. 5. In Reg∣no Christi & Dei, h••c. qui Deus est. Pro relativo prono∣mine, quando{que} usurpatur con∣junctio. Glass.
• * 1.34

  V. 13. But all things being discovered by the light, are made manifest. Sic legit Hammondus.
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 14.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] nimi∣rum in Evan∣gelii perpetuo tenore. Forsan & haec Chri∣stus olim dixerat ut il∣lud Act. 20.35
• * 1.36

  The Law saith, A man shall be joined to his Wife, and they two (not they three, or four) shall be one flesh. And this union cannot be dis∣solv'd, except in the case of Adul∣tery, Mat. 19.9. or wilful desertion of the one party persisted in, and that out of hatred of the Christian Profession of the other party, after all means used to the contrary, 1 Cor. 7.18. See pag. 99. of chap. 5. of the Harm. of the four Evang.
• * 1.37

  Chap. 6.
• (a) 1.38

  See Lam. 4.3.
• (b) 1.39

  See 1 Sam. 20. v. 30.
• * 1.40

  Cum mag∣na solicitudi∣ne. Estius.
• * 1.41

  Which seems to be the meaning of that phrase Ye Ma••ters, do the same things unto them; which is to be understood not of the duties themselves (which are much different from the duties of servants) but as to the manner of doing them, viz. with singleness of heart as to the Lord, and in obedience to his will and command.
• (c) 1.42

  Hebraeo∣rum sententia est omnia a terrâ ad coelum nempe astrife rum plena esse talium spiri∣tuum. Grot.
• * 1.43

  Vid. Grot. in loc.
• * 1.44

  That is, in the custody of a Souldier, with whom he might go abroad, having (as the custom of some Prisoners was) a Chain on his right arm, which was tyed to the Soldier's left arm.